The following below that is written in italics is partially a meditation on Cuba. It is a response I wrote to a piece about Cuba’s current crisis exacerbated by American neglect and cruelty that was written by Arturo Dominguez. A link to his exceptional article is at the very end of this essay. What’s in italics is a rumination I wrote to Arturo:
“I still remember reading that when Afro-Cuban musical artists came to perform in the United States that they had to perform in the U.S. for free. When asked why they were willing to perform for nothing, the answer was always the same: “We want to see where Dizzy Gillespie was born.”
Thanks for this report Arturo Dominguez because every time there is a sanction, a deprivation, I am reminded that no one suffers in Cuba but the people themselves. I still remember the heinous and wretched Helms-Burton Act which banned ships who docked in Cuba’s ports from docking in the United States for several months.
I remember my professors having to fly out of Atlanta to Canada and then taking a flight from some airport in Canada to Havana to do whatever research they were performing on their visits.
The United States has done nothing but made an example of Cuba as a message to other countries in Latin America and the Caribbean that says “This is how far we’ll go; this is how bad we’ll treat you, if you don’t fall in line.”
I might just turn this comment into a meditation.”
A few moments after reading Arturo’s essay I stumbled on one of my favorite thinkers Vijay Prashad who also was offering his thoughts on the viciousness of the United States government against the Cuban people because it is the people that suffer—No one else. (A link to Vijay’s essay is at the end.)
I don’t have the strength to comment on Prashad’s piece right now except that it is brilliant and accurate. I will leave it to you dear reader to examine both his and Arturo’s essays at your leisure. I have only one thing to say.
One line of my paternal family was sold as slaves from Santiago de Cuba to the mainland United States during the period of slavery in this Western hemisphere. My paternal great grandmother was born a slave named Mollie Laws. Her previous family surname was Layende.
Like most people during the 1700s and 1800s, when one moved (or was sold) some place else the last name was changed to adapt to the new culture one was inhabiting. In the United States, it was typically expected that you Anglicize your name to something that English speakers could pronounce. So “Layende” became “Laws.”
Anyhow I used to relay my personal history to my History students in an effort to make sure that they understood that Chattel slavery took place throughout the Western world. Importantly, what we now call the United States received less than 6 percent of all the Africans transported to this hemisphere during the trans-Atlantic slave trade. The majority of Africans (around 95 percent) landed in what is now named Latin America and the Caribbean.
I don’t have any deep analysis here about how difficult Afro-American genealogy can be. I don’t have any deep commentary about the many cultures and cultural differences that exist between all of the descendants of Africa who occupy this hemisphere except I have always known that for better or worse I belong to them.
Right after I read Arturo’s essay and then Vijay’s essay, I recalled a favorite memory from the classroom. A student whose name escapes me now came to class after Spring Break with a faded photograph he took while out on the Atlantic ocean.
He learned that I had roots in Cuba and so did he. He pulled out this faded photo taken on the water. Far off in the distance I saw something that looked like a line stretched across the water.
“What is that long line in the water that I see in the distance?,” I asked.
“That line across the water in the distance is Cuba, Ms. Allen. I hope you get there someday.”
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
I had to stop reading what was in this recent release of more Epstein Files. I am not sure if I can look again because the sickness in it is far more insidious than one can stomach. I have access to all of them that can be accessed so I can access the details of more of them should I choose to do so. Don’t send me any of them, please.
Many of the men who have clamored for the release of these files have done so primarily to make political capital out of them. They don’t actually care that much about what happened to those girls. And I don’t care if they get angry about what I just wrote.
These are the same men who rarely, if ever, confront men who have sexually violated women and who never organize as a collective group to publicly state that this behavior is wrong. They tend to just tell women and girls in their orbit how to avoid certain types of men. That is honorable, but…
the responsibility is still left on women and girls to police men’s behavior. And before I hear that typical smokescreen that says “she should have known better than to…” please know that those kinds of statements not only prove that this heinous sexual behavior exists, but it also tacitly condones that behavior since the men in these scenarios are allegedly not responsible for their behavior because the girls and women should have expected to be violated based on their location or their appearance, not on certain men’s inability to behave themselves.
An excited 16-year-old girl who just met her favorite male singer and who foolishly follows him up to his hotel room when he says, “I have invited a few friends up, come join us,” should not expect to be raped. He never should have invited her up for a variety of reasons—the first reason being her age and the second reason being that she is a stranger that he just met.
An impressionable 16-year-old boy with a crush on his neighbor, a 35-year-old woman, should not expect to be forced/seduced by her because he mowed her lawn and then helped her take her groceries in the house. Importantly, his initial feelings of violation should not be replaced with congratulatory praise for his participation in the act which confuses her wrong behavior towards him as some male rite of passage for him.
These same men crying out for Trump and his sexually perverted team members to be brought to justice are not trying to destroy or collapse the current legal system at least until they have covered their asses and the asses of men they know that might not easily swim out of the Epstein quagmire. Illegality and sexual impropriety were built into the system. It’s still there.
It is not that all men (or women) are potential sexual abusers; it’s just that the ability to get away with it or have it somehow described with less severity is enshrined in the very definitions and expectations of masculinity. Rape is rarely forgiven by ethical men, but excessive male sexual prowess and promiscuity often is.
So here’s where it gets dicey, particularly for women. I have several good Black male friends, most of whom I have known since elementary school. There isn’t one of them that would not protect me if they witnessed me being physically harmed in any way by anyone.
There isn’t one of them who would not go, or at least want to go, after someone they believed had assaulted me sexually. Yet, if something like that happened I would not be likely to tell them because they would either end up in jail due to a physical confrontation with my offender or they would be injured or killed for their efforts. That kind of love is gratifying; yet some of the things that kind of love can produce is scary, and it can occasionally make certain scenarios worse. So…
the real onus for ethical and righteous men is not simply protection, but correction. If men do not confront other men about their behavior, their sexism, their misogyny, their misogynoir, and their double standards then the process of bringing sex offenders to justice will always be processed first through that “Boys will be boys” lens.
Furthermore, a woman’s chronic need for protection from rape or other forms of assault essentially means that the problem remains chronically intact. The only way to end this is to end the manner in which men think of women and how they interact with and talk to other men; and whether they can do the most unpopular thing to do, which is: confront other men.
Additionally, the sexual violation of boys by men and women will continue to be swept under the rug by the perverted tenets of masculinity that insist that a boy or man should be silent because to speak up about his abuse is anathema to the myth that all men are physically and psychologically strong simply because they are men. It is male sexual assault victims’ equivalent to that nonsense that says, “Big boys don’t cry.”
Every opinion, good or bad, biased or unbiased, informed or uninformed, is also a confession. Silence, when the needs of the hour demand that you speak, can be proof of cowardice or a desire to conform to the status quo or an admission that you are protecting the guilt of someone else or even your own.
Justice for Epstein’s victims and prison time for the participants in these heinous actions is only a first step. Yet, we won’t correct the alleged norms that generated and aided and abetted Epstein and his cronies as long as their actions are seen as some anomaly rather than proof of a perpetual problem.
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
The photo below of Don Warden is from the archives of Khalid and Jamila al Mansour. Don Warden was one of the founders of the Afro-American Association at the University of California at Berkeley. The other founding members were Donald Hopkins, Otho Green, and Henry Ramsey.
This organization formed in late 1961 and began as a student study group in 1962 at the University of California at Berkeley when there were literally no identifiable Afro-American and African Studies programs on any U. S. college and university campus. The group devoured works by Ralph Ellison, W.E.B. DuBois and other Black scholars that were left out of many colleges curricula. Study meetings of its members initially began at the off-campus home of a UC Berkeley student, and grew from there. In fact, chapters of this organization appeared on hundreds of college campuses in the United States with members numbering in the thousands by the mid-1960s.
The objective of the group was to read and study about the Afro-American, African, and Afro-Diasporic past in order to confront the institutional racism, colonialism and bigotry found in the United States and throughout the world.
Warden, a UC Berkeley law student, regularly went into Black neighborhoods and literally spoke to young Black citizens directly on street corners or wherever they were. He encouraged them to study about Afro-American and African history in order to fight against their feelings of worthlessness that often accompanied experiencing chronic racism.
He listened to them tell him about their problems of unemployment, poor housing, you name it. He, like most of his members, espoused that in order to change all systems of oppression, one needed to study about the past in order to do so. Warden eventually became a lawyer for the Black Panther Party of Self-Defense as well as granting legal assistance to the Nation of Islam when Malcolm X was still a member of the group.
The Afro-American Association was heavily influenced by the ideologies of Black American activists Robert F. Williams and Malcolm X. The AAA understood that only sustained study of Black people/s would foster the kind of thinking and strategies for combating systems that sought to suppress and control Black and Brown communities all over the world. Only deep research would correct the far-too-often feelings of inadequacy that came with being Black and oppressed.
In 1962 when this study group, that was soon named the Afro-American Association, began its study group meetings at UC Berkeley there were roughly only about 100 Black students out of 20,000 white students. And in 1962 there were only two members of the group that were not born in the United States. One was from Jamaica; the other was from India.
In 1962 this tall, skinny, young Black man from Orange Hill, Jamaica and this petite and short, very brown young woman from Chennai, Tamil Nadu (in Southern India) dressed in her Sari and sandals met in an AAA group meeting.
The young man from Jamaica gave a pristine evaluation of how Great Britain had created a rather stiff and proper group of elite Black Jamaicans that often mimicked the mores and habits of British society. It was done, he said, to shield the world from knowing how racist the British empire actually was. The young man was calm, studious with very edgy ideas about the colonization of Black people/s around the world.
The young brown woman in her Sari and sandals was intrigued. She too had been a British subject in her native state of Tamil Nadu in southern India. She knew something about what this young man spoke of, but not all of it. Back then, the typical path for academically talented Indian and Jamaican students was to study in England, that is if they could secure a path to graduate school.
She rejected that path because there was no major in Biochemistry in India or in the UK that would have been available to a female. The skinny guy from Jamaica also rejected the educational path to the UK. His decision was so unusual that the approval for his exit from Jamaica took so long that he arrived at UC Berkeley two weeks after the Fall 1961 semester begun.
He, Dr. Donald Harris became a leading economist and she, Dr. Shyamala Gopalan-Harris became a leading biomedical scientist, a contributor to the identification of the function of rMNA, which greatly improved treatments for breast cancer.
The early members of the Afro-American Association described her as warm, funny, “down for the cause” of Civil Rights and an end to colonialism, and also a fiery debater. At first one member of the AAA noted that some of them thought she was royalty because of the way she carried herself. Yet, she fit right in, several members noted. He was described as professorial even though he was in his early 20s. While their eventual marriage didn’t last (they married roughly 10 months after meeting), their firstborn daughter Kamala noted that she knew they loved each other and felt that if they had been a bit older and a bit more emotionally mature they might have made it.
She cited them both as activists, and remembers going to protest marches with her parents in a stroller. The blueprint for their activism and for the creation of Afro-American and African Studies as disciplines were rooted in the activities in the Afro-American Association. While at UC Berkeley, Shyamala met and influenced arguably, one of Afro-America’s most important philosophers, Cedric Robinson.
Robinson’s book Black Marxism, first published in 1983, remains one of the most brilliant critiques and reassessments of the Eurocentric theories of Marxism. It has become a must-read in the literary canons of both Afro-American and African Studies.
It was Robinson who coined the phrase “Racial Capitalism.” He argued that capitalism was always based on race and race came before capitalism. Importantly there never was a clean break from European feudalism. He was one of the first Black scholars to identify “race,” as a component that European empires used when feudalism morphed into capitalism.
Any study he maintained had to be central to Black people/s’ lived experiences wherever they were in the world. When I first read him, it became apparent that European Marxist scholars either forgot or tried to ignore that the peoples of Europe were once considered “races,” races and national identities that were eventually erased in exchange for their being identified as “white” which served the interests of European countries in their quest to colonize and dominate large portions of the world.
In 1959, Shyamala Gopalan was standing in line behind Cedric Robinson while they were both registering for classes. Both became members of the Afro-American Association. In the first edition of Black Marxism, there was only one person who was not a Black American listed in his group of early friends that Robinson acknowledged as influential on the development of his ideas. That person was Dr. Shyamala Gopalan-Harris.
So here’s a brief mini-history of the continuing of the Afro-American Association of University of California at Berkeley. Huey Newton and Bobby Seale who founded the Black Panther Party became members. Huey dared to show up at a meeting of AAA without having read the book assigned for that session. The members sent him home. He never showed up again unprepared.
Future Congressman Ron Dellums was a member of the AAA at one time as was Kenny Freeman, a contributor to the Black Panthers 10-Point Plan. The AAA literally laid the academic groundwork for Afro-American and African Studies programs throughout the nation as underscored by historian and author Donna Jean Murch who traced the evolution and development of the Black Panther Party from its roots in the Afro-American Association. None of it began without the required reading and research and the on-the-ground grassroots activism that met Black communities in the Oakland area where they were.
I could go on about how police monitored the group’s members particularly when they spoke on street corners, or visited high schools to encourage reading and research among members of the Black community. Yet, I will not do that mainly because well-meaning, good people have started to use the internet like an online set of Cliffnotes.
If you’re old enough to remember Cliffnotes you also remember that occasionally they were used instead of reading the actual book or doing the actual research. Yet, your ass was grass when a teacher or professor asked you a highly specific question that Cliffnotes did not cover and you hadn’t bothered to read the whole book.
So there’s a small bibliography below with a list of books that are worth your time. The message is clear: Either you put in the time and read or you remain a dilettante on matters that you need to know both for your safety and your sanity.
This essay was previously posted on Substack on January 22, 2026.
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
Recommended Readings:
Living For the City: Migration, Education, and the Rise of the Black Panther Party in Oakland, California by Donna Jean Murch
Fanon for Beginners by Deborah Baker Wyrick
Remaking Black Power: How Black Women Transformed an Era by Ashley D. Farmer
Black Marxism: The Making of the Black Radical Tradition by Cedric Robinson
Any belief that is based on distorted facts or on lies will eventually swallow you whole. Any weird science that has been used to perpetuate myths and half truths can get you injured or killed.
I read an abstract of an article from 2009 called Pedophilia, hebephilia and the DSM-V awhile back. DSM-V stands for Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition. This quote from its abstract stood out:
“One possibility would be to replace the diagnosis of Pedophilia with Pedohebephilia and allow the clinician to specify one of three subtypes: Sexually Attracted to Children Younger than 11 (Pedophilic Type), Sexually Attracted to Children Age 11-14 (Hebephilic Type), or Sexually Attracted to Both (Pedohebephilic Type). We further recommend that the DSM-V encourage users to record the typical age of children who most attract the patient sexually as well as the gender of children who most attract the patient sexually.”
The abstract noted in 2009 that the term “hebephilia,” which described an adult that had a sexual preference for pubescent children ages 11 to 14, had not caught on. That term still has not caught on.
Pedophilia, which describes someone who has a marked sexual preference for children who have not yet begun puberty is still the preferred term to designate adults who have a sexual preference for underage youth. I am going to play devil’s advocate here.
What is missing from these definitions is the alleged safety clauses for children aged 15 and older. What’s blatantly clear, at least it was in 2009, was that anyone aged 16 or older could be classified as a pedophile as long as their victim/s were at least 5 years younger. In other words a 16-year-old male classified as “pedophile” would necessarily be or attempt to be sexually active with a child/children 11-years-of-age or younger.
If you’re scratching your head, you should be. I can understand a grown man or grown woman looking at a 15 or 16 year old and thinking that those teenagers are awfully cute. Yet, propriety and ethics and morals and good old common sense should remind these same adults that these “teenagers” have no business climbing into bed with them for any reason. It’s called decency.
After I read the recent, pathetically weak reporting on what has been released so far from the Epstein Files, I knew I needed to revisit some of the data on pedophilia. Here’s why?
White Western science has a tendency to describe any and all rotten ass behavior as some form of mental disorder rather than defining certain behavior for what it is: the “I-do-what-I-do-when-it-suits-me-and-when-I-can-stay-in-control-when-I-do-it” syndrome. White male patriarchy, in all of its excesses and perversions, is protected by the science.
The white or Black guy that cannot get any woman to have sex with him because he doesn’t know how to talk to or court well-educated adult women might end up in a sexual tryst with a vulnerable and impressionable 16-year-old because he found her attractive because she’s physically well-developed, but mentally she’s still a kid—and his sick, predatory, control freak ass already knows it.
I am not willing to paint such men as “mentally ill” as much as I am willing to paint them as ethically and morally corrupt. In other words, they are rotten to the core.
The revelation that there is in excess of over 1.7 million documents in the Epstein Files and that there were at least 10 co-conspirators that aided and abetted Epstein and other men of his ilk ought to tell you something.
If the frontal cortex of your adult brain doesn’t reach full maturity until you are at least in your mid-to-late twenties, ask yourself the following questions:
Why is the average age of sexual consent across 30 states in the United States only 16-years-of-age? Why do only a handful of states place the age of consent at age 17, with a remaining 11 states placing the age of consent at age 18?
Do not tell yourself that lie that you were wise when you were between the ages of 16 and 18. It doesn’t matter if you remember that lovely moment when you and another 16 year old decided to do the deed because you were just a couple of horny teenagers. It does matter if that 35-year-old guy that you thought was so cool for being interested in you ran his hand up your dress and coerced you into a sexual scenario that you were not ready for.
The Supreme Court was established in March of 1789. Yet, it wasn’t until Ruth Bader Ginsberg (long before she was appointed to the Supreme Court in 1993), argued in 1977 in “Sex Bias in the U. S. Code” that she co-authored for the Commission on Civil Rights, that boys and men could be and often were raped and/or sexually exploited. So many men were so damned caught up in patriarchy and male sexual prowess that they didn’t even know to look out for themselves. They still don’t.
The young prosecutor Kamala Harris remembered her high school best friend as having been molested by her father. She pressed her friend to tell her what was going on. Young Kamala remembered that her friend often did not want to go home.
Kamala told her mother what was going on with her friend; they took this girl into their home. When Kamala made the decision to become a prosecutor she specialized in prosecuting pedophiles and rapists. Do you think if she were president we would be getting Epstein updates in dribs and drabs? I think not.
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
One of the fun things about teaching history is not only helping young people discover new ideas, but also having them help you, the instructor, re-discover some of those ideas. One of the things we did as a class this semester was revisit some of the music of the early 1960s up to 1980 that had socially conscious and/or protest lyrics. Many of the songs on the following list were songs that I personally remembered and contributed. Yet, many of the songs were discovered by several of my students, along with a few suggestions by a few friends. My students and I had a good laugh about how some people upload music to YouTube in violation of copyright law. Yet, we all agreed that when one video or recording of a song was removed, another video would take its place. So, if any of the hyperlinks below have become inactive, I can only encourage you to do a quick search for the title of the song and/or artist.
My musical repertoire dates back to before Ragtime, thanks to my late birth to parents who were much older than the average age for first-time parents, and who were late born babies themselves. I was tempted to create a mammoth song list that touched on every possible social or political concern for the last hundred years. This list is hardly comprehensive or even representative of all the music that I know of that can be counted as having lyrical content that speaks about some social or political issue. Yet, it remains a great list when one considers that the music represented here is much, much older than the majority of my history students and that these songs still have relevance and meaning. Also, a comprehensive list would be too long to be useful. The idea of this assignment was to get students to look up and listen to music and access other art forms and discover that all of these art forms are important cultural markers which help tell so many stories and contribute to the history of any given era.
Many of my students have commented that too much of the music today seems empty of meaningful content. I agree. So, below is the list in date, rather than alphabetical, order. I hope you enjoy what my students discovered; and I hope you will make your own lists of songs of social consciousness and protest and then introduce those songs, musicians, songwriters, and messages to some young person that you know. You may even learn something new in the process. Peace.
(early 1960s**) “Ain’t Gonna Let Nobody Turn Me Round” by Sweet Honey in the Rock: http://www.youtube.com/watch?v=c5Z1trynEHs (**Many singers have sung “Ain’t Gonna Let Nobody Turn Me Round.” It remains a Traditional Negro Folk Song, adapted by the SNCC Freedom Singers, who began singing it at rallies in the early 1960s. Dr. Bernice Johnson Reagon, who founded the vocal group “Sweet Honey in the Rock” was an original member of the Freedom Singers. The version above is a more recent version that she and the members of Sweet Honey in the Rock recorded for a PBS Series titled “Soundtrack for a Revolution.”)
(1963**) “Cotton Fields” by Odetta: http://www.youtube.com/watch?v=tXQDgqXnaT8 (**Odetta recorded this song live with Lawrence Mohr in 1954. Yet, she released this studio-recorded version in 1963)
(1965) “Draft Dodger Rag” by Phil Ochs: http://www.youtube.com/watch?v=tFFOUkipI4U (This song has some very humorous lyrics. It quickly became one of the anthems of the Anti-Vietnam Movement).
(1971) “People Make the World Go Round” by The Stylistics: http://www.youtube.com/watch?v=8EDUBOGTVv0 (One of my students was amazed by the remarkably high falsetto voice of the lead singer. His name is Russell Thompkins.)
(1973) “We Were all Wounded at Wounded Knee” by Redbone: http://www.youtube.com/watch?v=2VB2LdOU6vo (This song was only released in Europe in 1973. It was released much later in the USA on a compilation. Redbone was the only Native American Soul/Pop group to have a hit record during the 1970s. That hit song was released in 1974 and titled “Come and Get Your Love.”)
(1973) “I Can’t Write Left-Handed” by Bill Withers: http://www.youtube.com/watch?v=l6qhfY-aLnk (This song was recorded live at Carnegie Hall in 1972 and released in 1973 on the album Bill Withers at Carnegie Hall.)
Leslye Joy Allen 