From King Richard III- Act II, Scene 3
FIRST CITIZEN: Come, come, we fear the worst; all shall be well.
THIRD CITIZEN: When clouds appear, wise men put on their cloaks; when great leaves fall, the winter is at hand; when the sun sets, who doth not look for night? Untimely storms make men expect a dearth. All may be well; but if God sort it so. ‘Tis more than we deserve, or I expect.
SECOND CITIZEN: Truly, the souls of men are full of dread; Ye cannot reason almost with a man that looks not heavily and full of fear.
THIRD CITIZEN: Before the times of change, still is it so: By a divine instinct man’s mind distrust Ensuing dangers; as, by proof, we see the waters swell before a boisterous storm.
Sir William Shakespeare
For the record, it is far less intriguing to me that William Shakespeare describes what I call refusing to live in denial as a “divine instinct that causes man’s mind to distrust ensuing dangers”; than it is to try to understand the reasons we so often do it, even when the ensuing dangers are as obvious as waters swelling before a horrible storm (remember those who didn’t run from Hurricane Katrina).
If God, as Shakespeare contends, has truly given us a divine instinct of caution when we perceive coming dangers, how then could a movement to control or eliminate the population of an entire race of people in America, using the same methods and espousing the same eugenics ideology that produced the Third Reich, remain so inadequately challenged by American people of good conscience; especially those who were targeted to become the primary victims – African Americans?
During the past 20 years of my personal and organizational involvement in the efforts to stop abortion and sound alarms about its racist intent that would ring loud enough to awaken America’s sleeping black giant, I often experienced a crippling frustration when encountering an inexplicable level of apathy from the black community, even when they were presented with what I thought was solid evidence that proved abortion to be racist and the most evil thing perpetrated against us since slavery.
Reciting facts such as “abortion is the leading cause of death in the black community,” and “black women are three times more likely to be sold an abortion than her white counterpart” didn’t seem adequate to break through the veneer that covered the eyes of black liberals and caused them to view abortion as more a basic right than an instrument of racist evil. To be honest, I began to give up hope that anything we could present would ever be enough to break through the deep-rooted skepticism that was manifesting itself in illogical political alliances between perpetrators and victims in defense of legalized abortion. Until I saw Maafa 21.
Maafa 21 is the explosive documentary, produced by Mark Crutcher and Life Dynamics of Denton, Texas, that I believe will be the game changer in the national discussion on legalized abortion in America and its racist origins, as well as the unpardonable compromises made by those who knew the horrible truth but chose to turn a blind eye to the murder and mistreatment of millions of African Americans over the past 150 years for the sake of economic and political expediency.
The movie is all over the internet, and is currently being shown by private citizens and organizations all over the country, on screens and for audiences both large and small, and is causing a response of outrage that is unprecedented. It looks as though the sleeping black giant is finally waking up, and he looks very angry.
From coast to coast the reports are coming in saying that Maafa 21 is having a phenomenal impact – even on those who considered themselves pro-choice – because it goes beyond the opinionated rhetoric that is so prevalent on both sides of the issue and establishes fact, using direct quotes and recordings that are undeniable and unimpeachable even for the most ardent abortion apologist.
I am convinced that this historic documentary is the smoking gun that will prove beyond all reasonable doubt that slavery and abortion are not only born of the same evil but are in fact opposite sides of the same evil coin.
Maafa 21 is about eugenics, elitism and well-hidden racial agendas. It’s about treachery and corruption at the highest levels of political and corporate America. Maafa 21 lays out in undeniable detail the devious plans that this nation’s white elites – firmly ensconced in the upper echelons of both political and industrial privilege – chose to embrace as the solution to the enormous Negro dilemma that followed the emancipation of the American slaves.
The word Maafa is a Swahili term used to describe the period of time during which Africans were hunted, shackled and enslaved for the convenience of those who presumed a right to determine their worth as humans and control how their lives should be disposed. Adding the 21, as explained by Mark Crutcher, indicates that the same practice continues even today as we advance into the 21 century. Basically, the same racist motives and justifications still exist in the hearts of American elites; they have simply selected a new method to reach their desired outcome.
To the early American elites, slaves were an asset as long as they remained slaves, but after being set free they would become a liability that would affect the economic viability of not only the South but of the entire nation. Every facet of American commerce was invested in slavery – from the cotton fields to the banks – and the release of millions of uneducated and unemployable people who were viewed as less than human was going to create a huge financial burden on many Americans who were not remotely interested in bearing it. “So, what are we going to do with all these sub-humans after we give them their freedom?” was an overwhelming concern. Something had to be done or the weight of the slaves release into society as free men would break the bank, swell the prisons and jeopardized the harmony of American society. Maafa 21 illustrates how disastrous it was to entrust the people who sought to keep slaves permanently in shackles with the responsible of planning for their freedom?
The great Fredrick Douglass is quoted as saying: “What shall be done with the 4 million slaves if they are emancipated? This question has been answered and can be answered in many ways. Primarily, it is a question less for man than for God; less for human intellect than for the laws of nature to solve. Our answer is, do nothing with them. Mind your business and let them mind theirs. Your doing with them is their greatest misfortune. They have been undone by your doings and all they now ask and really have need of at your hands is just to let them alone.”
Unfortunately, Mr. Douglass’ recommendation went unheeded and this nation set clumsily about to solve its Negro dilemma in a federally funded but unworkable effort called colonization to send the slaves back to Africa. When colonization proved to be impracticable, the new philosophy of eugenics that was rearing its monstrous head around the world appeared to be a perfectly acceptable solution to dealing with those who were deemed by the elitist as undesirable; weeds in a bed of roses that needed to be extracted. Eugenics was the answer then, and for some remains the answer today.
Eugenics is a term created by Sir Francis Galton (a cousin of evolutionist Charles Darwin) but derived its meaning from the Greek term that translates “good birth.” Quite literally, eugenics is the study and practice of selective breeding applied to humans, with the aim of improving the species.
The end of slavery did not represent an opportunity to the likes of Mr. Galton to discover and accept the equal humanity of the former slaves and to improve their state by permitting them to be educated and prepared to assimilate into mainstream society. Instead, they viewed the release of these “African inferiors” as an unwelcome challenge to civilized white society and to how it would protect itself from being polluted and degraded by those who they believed were unfit to live among those with whom they were not equal.
In Maafa 21, Mr. Galton is quoted as saying, “I do not join in the belief that the African is our equal in brain or in heart…average Negroes possess too little intellect, self-reliance and self-control to make it possible for them to sustain the burden of any respectable form of civilization without a large measure of external guidance and support.”
Maafa 21 presents numerous examples like the previous to support its claim that the type of sick and invidious thinking that motivated Galton, Darwin, and other racist elites to launch a movement designed to control black population, which has proven to be no less than a genocide, did not die when they died, but was rather a legacy that was embraced by others who followed in their footsteps, the most notables being Adolph Hitler and Planned Parenthood founder Margaret Sanger and continues even to this day.
The proof of this has become almost undeniable, but yet there are still many today that when faced with these well proven facts find it hard to suspend their disbelief and accept the fact that this type of racism still exist and continues to fuel the modern eugenics movement that has been represented in everything from lynching, unlawful sterilization of unsuspecting black women, to legalized abortion.
Since the end of slavery, untold thousands of blacks have been murdered and brutally done away with – both legally and illegally – through the various tools of eugenics and yet the minds of many in the black community remained resistant to the belief that at some point in our history men conspired to determine ways to control and/or eliminate black populations that were no longer useful to them and then went about the business to implement them.
Philosopher Frederik Kerling said, “When people refuse to see proof, they think their belief helps them so much that losing it will cost more then they gain from a perhaps more truthful story.”
It’s as if it was to unthinkable to believe that the neighbor who volunteers for Planned Parenthood or the favored politician who supports abortion under the guise of protecting women’s rights could be so evil as to endorse what they know to be legalized genocide. Indeed that may be the case. Not all pro-choice people are avowed racists.
In Maafa 21, Pastor Clenard Childress, a long time pro-life leader and Director of The Life Education and Resource Network (L.E.A.R.N), is quoted as saying, “the eugenics movement wasn’t invented by everyday average white Americans but by a select group of wealthy white elites that had often used this ideology to pit all of white America against black America and we see that that is the case even to this day. ….”
Perhaps this explains why it was taking so long for thinking people to connect the dots that linked slavery and abortion together as evil twins – Siamese twins even – that many pro-life pioneers believed were too obvious to miss. I had supposed that either we were just totally inept in the way we tried to carry the message – and there’s probably a lot of truth to that – or that people were so totally committed to believing that nothing we could ever have presented to them would be enough to break through the well sold notion that abortion was a good and not an evil. There is obviously a lot of truth to that as well.
Planned Parenthood and others have invested greatly in making numbers prove what cannot be proved in the collective hearts of the good American people. Time after time they have tried to bamboozle people into believing that a majority of Americans are in favor of legalized abortion when they are not, and that abortion and other so-called medical services they provide have been beneficial to women, which they haven’t.
Maafa 21 lays out in specific detail the callous and deceitful brilliance of those who had the task of getting rid of an entire race of people by convincing them that the tools that would be used in killing them off were good and merciful for them, causing them to literally fight for a right to their own destruction.
Shakespeare wrote, “When clouds appear, wise men put on their cloaks; when great leaves fall, the winter is at hand; when the sun sets, who doth not look for night?”
That makes sense to me. I get that very clearly and I’ve always believed that when black America realized that this so-called right that had been given to us (was so clearly designed to bring death to us) we would assume that the persons instituting and justifying it had our demise as their primary motive.
I believe that message is now clearly resonating throughout the black community and it is causing a great disturbance in their hearts as they realize the duplicitous motivations of those who smiled in our faces while sticking knives in our backs. Maafa 21 points out that there is enough blame to go around. It crosses political lines, generational lines and even economic lines and paints all of those who turned their backs on the horrible facts they saw as unworthy of the public trust.
The giant is waking up. It’s about time!