Transcription
And so people rushed into this country, but they had to set up external controls saying, "How do we control them when they get here?" With all these blacks coming into the country, because I just told you, six out of every seven persons coming across the Atlantic were black folk. They were pouring into the country, but they want to make sure enough whites are here to benefit and get the fruits of black folks' labor. And so they passed the culture diversity which says the culture diversity law says for every five blacks you own, you must have one white person. You must always have one white person there to monitor to make sure that black folk are being monitored and kept under control, that you understand what they up to. That law stayed into effect. Never went out of effect.
Now come 1710. Now when 1710 came, here's the main point of my talk today. 1710 did something that is totally devastating. Totally devastating. The Virginia colony in 17 passed what they call meritorious manumission. Meritorious manumission says what we're going to do now that we put up the external controls in 1705. We must have internal controls. We don't have the time to go around and monitor and watch all these black folk coming into this country. We must build in some kind of internal management control. We must build in a way like the Rodney King syndrome, that kind of thing. We must build into black folk an inappropriate behavior pattern. We must teach black folk to see things upside down in a non-realistic manner. And what they did very systematically was like taking glasses and painting pictures on it upside down. And we found out in laboratories in sociology and psychology that even if you paint the world upside down for a person to put glasses on their eyes, we found that the subjects can learn to live upside down. They learn how to adjust. Learn how to adjust their reach and what they're doing. And we watch it over and over again in experiments with young people in school where we paint the pictures upside down and say, "What, what, what do you see?" And the mind has the ability to flip things back over to where become where the reality becomes the unreal, that the unreal becomes the reality. And once you do that, you got your people nailed to the wall.
Dr. Dr. Claude Anderson begins this portion of the inappropriate behavior lecture by educating black Americans on the historical roots of control systems that were deliberately constructed during slavery and later refined into modern social and economic structures. He explains what many people now recognize as franchising did not originate simply as a business model, but an early mechanism of population management and control. During slavery, control was outsourced and decentralized in ways that allowed the dominant group to monitor and regulate a rapidly growing enslaved population without direct constant oversight. These early systems laid the groundwork for later institutional frameworks that maintain dominance while appearing neutral or administrative. Dr. Anderson highlights specific colonial and early American laws designed to regulate black behavior and movement, including cultural and population control policies that required surveillance of enslaved people. One such policy mandated that for every five black people, at least one white person had to be responsible for monitoring them. These laws were not about safety or order, but about preventing unity, resistance, and independent organization among enslaved Africans. By embedding oversight into daily life, white supremacists ensured that control was continuous and normalized, reducing the need for overt force while reinforcing submission.
Meritorious manumission came into effect in 1710 and says we will pay, I mean, we will reward, we will recognize, we will set free any black person who does one of four things: one, if you, in fact, will save a white person's life. I told you about the young man on the boat with the eagle, you know, five, six years before that. If you save a white person's life, you will get your freedom. Two, if you protect a white person's property. Three, if you invent something that a white person can make wealth and power off of, some kind of an invention. And four, if you, in fact, will squeal on, inform on, or tell on your own people. That was called meritorious manumission. Now, you all might say, why is that important? I'm going to tell you that that was so devastatingly important. And the reason it was so important because that created a magnificent control system that has never been duplicated. Never been duplicated. As a matter of fact, it has only been replicated one time that I know of. And I'm usually pretty current on most issues in this country, psychological, sociological, historical, educational in this country. Only one time it's been duplicated. It was duplicated in the 1950s. The communists duplicated it in Korea. They call it brainwashing.
Now, you might ask, what is brainwashing? Now, typically, people in the 1950s, when it happened in the Korean War, we talked about brainwashing. See, I was a safety survival engineer for my squadron. I was in a Marine tactical squadron. My primary responsibility to teach my people how to survive. We had a school for brainwashing in Barbers Point, Hawaii. Teach them how to survive. What's brainwashing? Well, most people, at least the guys in the Marine Corps, they thought that that brainwashing would be some kind of an inhumane way of treating people. That would be, uh, would be no less than pulling out fingernails, driving bamboo splinters between the joints, hanging people up in the cold and castrating them, uh, the, uh, what we call the Chinese water torture. But brainwashing was none of those things. Was none of those things. Brainwashing was simply a very sophisticated form of re-education. And see, for you all in the auditorium this morning, brainwashing, so you'll always remember, is nothing but group therapy running in reverse. We always remember that. Now, the whole point of group therapy is to bring people together. Brainwashing is to turn it backwards and scatter people apart. And that was very effective in Korea against our troops. And see, I'm going to show you the different parallel what happened in 1710 and what happened in 1950, so you can understand the implications of what's happened to black folk in America. Otherwise, you can't deal with the issue.
So in 1950, we had approximately 7,000 Americans in prison war camps in North Korea and China. 7,000 Americans had been captured and put in war camps before they were subjected to brainwashing. And after they were subjected to brainwashing, starting from the time they were captured, do you know that in that course of time, almost four years, we did not have one single solitary American prisoner to escape from a prisoner of war camp? That had never happened in the history of this nation that you can contain that many soldiers in one, one or two places and never have one to escape. Not one escaped out of 7,000 in almost four years. And to tell you the truth, in some of those camps, they didn't even have fences or walls up. Some of them didn't even have guards, and all people could not escape because of the techniques of brainwashing that was used on them. You would say, now, what was, what was, what was happening to them? They were being devastatingly re-educated. And this is the same identical technique that was used in 1710 on black folk. The whole concept of integration was the same thing that today they scattered them.
Now, what happened in Korea? In Korea, that the, we noticed certain kinds of things were happening to the prisoners. They didn't act like prisoners anymore. See, when a guy got captured as a prisoner, the first responsibility was to try to escape, not to participate, not to cooperate with the enemy, not to compromise one's principles, that always tried to fight, resist, and get out, and to compete to help your own people to escape if you can. Didn't happen in Korea because, you see, brainwashing, reverse technique of group therapy, first of all, what it did, it divided the soldiers against each other. And there's a whole revolutionary principle that says that a revolution comes when two people get together and begin to conspire. You can never have a revolution or insurrection on earth as long as you drive a wedge between the first two people. You drive a wedge between the first two people, you'll never have a revolt. And in Korea, we never had a revolt. Secondly, people can only organize if they get together. But see, what they, what the communists did, they started an information system, a squealing system, an informing system. And what we found in Korea, they had the most massive, widespread information system ever on earth where people were recognizing other people or identifying other people who were planning on escaping. And what the communists were doing were telling people, "Look, you all got a responsibility now as a prisoner. If you hear about another prisoner talking about escaping, it's your responsibility to inform on him and tell on him. And if you do that, we'll reward you. You get an extra candy bar, an apple." And once that happened, you see, pretty soon the soldiers didn't know who to trust anymore. They didn't know who to tell anything to if he was planning on escaping. Who did he tell? He didn't know what the other guy was going to turn him in for a reward. And so the organization broke down. Black folk, they quit communicating and sharing information to each other because all of a sudden you were planning on escape. Next day, someone drags you out in the cold and strips you down and pours ice water on you at 26 below zero because somebody just turned you in for an apple and a piece of candy. And see, that's what happened in meritorious manumission in 1710 when blacks were being rewarded for turning in other blacks. You see, also what it does, it not only stops your communication, it stops your ability to organize, but also it broke down what we have to have is a sense of community. In none of those camps do they have a sense of community anymore in Korea. Without a sense of community, you have no way of pulling of doing the things that have to be done as a human being. And so in the prison war camps in Korea, all of a sudden the camps became filthy. The black camps, nobody built latrines. Nobody made sure there was food and blankets passed out. Nobody took care of the sick because you don't have a community anymore. Without a community, you can't do anything. So we didn't have a community in Korea in the camps. And out of 7,000 prisoners you had in Korea, almost half of them died. They didn't die because anybody shot them. They died from the fact that they were unable to function appropriately to take care of themselves, to function as a community. They no longer had what you got to have and what black folk had taken from them through meritorious manumission. See, once you get a community, the next thing you must have above that is your trust. You cannot have trust if you don't have a community. I always have black folks say, "Doctor, all things you say are true, but how can I get another black? I don't trust him." You don't trust him because you don't have a community. And you can't get, and above trust comes cooperation. But doctor, I don't want to work with him. No, because you don't trust him. So it goes community, trust, cooperation. And that's what they did in Korea. They killed the community. The black soldiers no longer had community, and prisoners no longer had a sense of community. They had no longer had a sense of who they were, what they were about, the business of, and who they were. And all of a sudden, that kind of an oppressive system of rewarding people for identifying with the enemy. And that's what the Koreans were doing, saying, "You reward, you identify with us and we'll reward you and give you candy and an apple." And when they started rewarding people, the community was destroyed, and their soldiers fell apart. And over half of them died.
And then the next thing that happened to them is what also happened to the black community after 1710. They move in thing what we call "give up-itis." All of a sudden, the soldiers in Korea in those camps no longer cared about anything anymore. So when I come into the Crenshaw district and I say, "Why don't you do this?" They say, "Well, we don't care anymore." Same thing happened in the prison war camps. The soldiers didn't care. And once they lost caring, they were through. Nobody could save them anymore. And at night, at night, over 40% of those soldiers would pull blankets over their heads, just sit there in the corner and die for no apparent reason. Not for physical reasons, it was called give up-itis. And you've seen it in hospitals. That's when a person would die long before he's supposed to. And you ask why. When a husband passed, and the wife would die six months later, three months later, not for any medical reason, because they no longer have a will to live. And that's what happened in those camps. We lost over half our soldiers because they lost their will to live. And see, after meritorious manumission was put on black folk in 1710, black folk, a lot of them began to lose their will to live and to care and be responsible.
So, jumping back to 1710. So you understand what brainwashing is and the impact on black folk. I want you all to understand that that was a re-educational system. So when that happened in 1710, the word spread and down in Jamaica, there was a fellow named Willie Lynch that heard about it, and he was already running a seasoning school for slaves in the south of Jamaica. So then he caught a boat and headed for America, headed for Virginia, where the meritorious manumission had been initially enacted. He got there in 1712 and just like the communists did in Korea, he came up with the same expression. "Gentlemen, I'm here to take care of your needs. I can show you how to do what you want to have done. I can show you how to divide these slaves so they never recover, at least it'll take 300 years before they can do it." So some of you might wonder why I picked up my book. The year 2013, this coming year, in 2013 would be almost exactly 300 years since Willie Lynch put his methods on black folk. He said it would take 300 years. He said, "What I'll do is to show you how you divide blacks. You divide blacks along the lines of skin color. You rig it so every black will look at another black's skin color first and say, 'Is he a yellow black or a black black?'" And that way, as you've already divided them, you divide them along the lines of sex. So that all of a sudden you have black women joining the feminist movement against their own black men. They're trying to beat them out of jobs and opportunity and visibility to take care of their families. So you divide them along the lines of sex. Then you divide them along the lines of age, where the old turn against the young, the young turn against the old and say, "You're ancient, you're old, I don't listen to you anymore." And it worked very effectively. And Willie Lynch put that on them. It's called divide and conquer. Divide and conquer was the same in 1710 as it was in 1950 in Korea. And black folk became invited.
And so from 1750 up to about 1750, I mean, from 1710 up to 1750, the system started going into effect. The social conditioning, the brainwashing of black folk took off full steam then because, see, now they were very concerned about all these black slaves. We had to control them. And people said, "Well, how do you control? How are we going to control them?" They said, "The first way, and the three ways you do it, but the first way is by physical control. Always control a black person physically. That's what slavery is about." Second way of controlling, what's called Jim Crowism. Then you control him legally. Then the third way you control him is when we came out of the civil rights movement, which means symbolically. You control them by manipulating symbols. And we'll talk about that in a few minutes. So they went into the first thing of controlling black folk physically with slavery. By 1750, the black population got up to 34% in America. And they were very concerned about this because, you see, all these slaves pouring in across the water. So they started advertising to bring in more immigrants. They said, "What we need are more white immigrants to dilute." Remember I told you the diversity act said we must have so many whites. So we got to have an immigration law to bring in more whites to neutralize blacks out, to keep them contained and keep them in as a minority. And we'll fix it. So they love that word "minority." They'll use it all the time and call themselves that. Even though we know the minority means loser, we'll make them, we have to turn the world upside down. They'll call themselves loser, loser, loser. So by 1750, the black population hit 34%. So what the white society started doing then, it says, "We must do what they didn't say that then, but the effect was the same as what happened in Korea. We must isolate them." So every Indian treaty from that point on started putting in conclusions saying that you must also stay away from black folk. They built into all the Indian treaties incentives for them not to identify with black folk because they feared that if Indians and blacks got together, they could overthrow the country. So Indians were given incentives then to turn against black people. And that's why later on you find that the biggest killers of black folk for a long period of time were Indians because they were given, they were given incentives. For instance, if you raided a town or a village, guess who was the first person you run into in the fields was a black person. And see, you had laws because the slave codes of 1705 said a black person could not arm himself. He couldn't carry a weapon. He could not carry a tool. He could not raise his hand to defend himself. He could not strike back. So any Indian said, "Hey, we got a good guy to raid. I mean, this is like shooting ducks." And the whites knew that when they put the blacks out in the field, they used blacks for burglar alarms. So every time there's an Indian raid, they were the ones who went down first. And that's why all the five civilized tribes in America then became slaveholders. All the five civilized Indian tribes were slaveholders. Not only slaveholders, they were slave traders. And more important than that, in all the treaties, typically in a treaty, they paid Indians $20 for every runaway slave they would chase down and bring him back. And that's why also when the Civil War came, all the five civilized tribes in America fought with the side of the South to prefer slavery because they didn't want to lose their money and wealth either. And I still have blacks running around saying, "Well, I'm a half Indian. Nobody wants to be black." [laughter] I mean, even if you people have been misusing your people, too, but you don't want to be it. They'll tell me about how, "Well, I'm three-quarters white. I can't stand black folk. I'm three-quarters white." I said, "What? Why would you want to be white rather than black?" I said, "Blacks didn't enslave you. Blacks didn't Jim Crow you. Blacks didn't castrate and lynch you and exploit you." And see, that's that upside down that on that on that would make black folks see things upside down and wrong. It's inappropriate behavior. Inappropriate behavior pattern was instituted on us to make sure we saw everything backwards. That way, when we ran, we thought we were running the right way, we were running the wrong way, and they knew it. And that's why you later hear me tell black folk all over America that my people, black folk, are doing everything wrong. And not even doing wrong right. [laughter] Because you see, everything is pointed upside down for us, so they can't see which way to run.
And so at that time, in the 1750s, the colonies then tried to figure out how to contain the whole issue. So we got, we got all our controls in place. We got the social conditioning in place. And I think we got blacks pretty well where we need them. We got them nailed down. Uh, so then they, they then started telling England, "Don't send any more slaves over here to make sure it works." The Continental Congress sent all kinds of letters to England, said, "Don't send any more slaves. We'll make sure our system of control works." But England said, "No, I'm going to keep sending. We're making, we're getting rich off of it." England said, "We're making a fabulous amount of money because we set up the Navigational Act in 1650, which says I don't care what you all produce in America, it must come back to England first to be processed. Then you all buy it back from us. And when you buy it back from us, we're going to charge you three or four times the price of it." And so when England decided to have a revolutionary war to break away from England, they didn't put that in the history books. What the real reason they wanted to break away from England is for: one, because they were scared to death of black folk getting free over here and tying in with the Indians. Two, they wanted to reverse that whole shipping process, saying, "If we made all the products in America, we raised the cotton, the corn, the beans, the rice, and everything. Why are we sending it to you and buying it back from you?" So that's what the revolutionary war was over. And plus that, see, England was also getting rich off the slaves because, see, England was only paying $25, $35 a piece for every slave they were buying on the west coast of Africa. $25 to $35 a piece. But they created a system called capitalism, which says that I also want a 1500% return on my money, my investment. Which means if I pay $25 for a black slave on West Africa, I want to be able to sell them in America for $400 to $500 a piece. And so England was becoming a very rich and powerful nation, just like most of, but that was not only England, but you had all the other slave companies, countries became richer. That was Portugal, Spain, England, Germany, and the Arab nations. All of them were becoming wealthy off of black folk, off a combination of two things: taking the extracting the wealth out of Africa, material wealth, and selling the human labor.
And after the revolutionary war, first act of Congress, they soon they set up a Congress in the United States. The first act of Congress said, "Let's solve this problem with the slaves." So the first thing they did was pass what they call the first immigration act that says this is a white nation. And the quota on blacks coming here, other than as a slave, is zero, zero, zip, none, nothing. And that stayed in effect until 1966 when it was raised to 1/2 or 1%. And I still see black folk disciplined, inappropriate behavior. They can't figure out why you can't get, why you cannot get Haitians into the country. I said, "God knows. Don't you know what your law is? The reason you cannot get Haitians into the country because they're still fearful of your getting a large significant black population and being a threat to the society." I said, "Anytime you got boats floating around off the west coast of Africa for three months, you had over 3,000, 4,000 blacks on there who were sick, starving to death. Not one single country offered to bring them in. Not this country." At the same time, this country has had refugee programs for every racial and ethnic extraction on earth but black folk. [applause] >> And where is our civil rights leaders? Where's our black leadership? Why aren't they raising issues about it? Instead of them going down there and say, "Why don't, why can't blacks come in from the islands and from Haiti?" They do the same thing because they're seeing things upside down and backwards. They do the same thing the whites do. Say, "Well, what we need to do is invade that country and make them stay there. Let's improve the conditions there." And so that way they have nice places there. Rather than say, "No, no, you didn't improve all the conditions in Mexico and El Salvador and Nicaragua and Hungary and all these other countries when the people came in, you didn't improve all the conditions in Vietnam to bring in the people." Why do you keep asking these special things? Blacks, no leadership raising questions because you see no black leadership in America wants to raise the real issues about why we cannot raise our population and others can. In a social democracy where the majority will win and the minority will lose. We are the only, we are the only planned, systematically permanently classified minority, which means that we are the only people who will always lose based on immigration laws and the quotas coming into this country unless we start to develop some very specific ways of dealing with it. That's what poweromics is about. I started telling you, you got to start changing the rules. Turn things back upside down. You got to always practice how do you get to be the majority. Never do anything where you're going to be a minority. Do it where you're going to become the majority. Don't move to be a minority. Move to be a majority. And we're going to talk about that a little later on on how you play these games and learn how to win in poweromics.
But you see, as I said, by the civil, by by 1790, the law had locked us out as the only permanent loser. They said that anybody losing the society from now on, it will be black people. They're the only people that cannot increase their population significant to be a threat to this country. By 17, by the late part of the 1790s, they said, "We need," they said, "what other kind of external controls can we put on black folk?" Because now some of them want to learn, some of them want to try to join the religious movement in this country. And in religion, we say that everybody's a brother. And if we baptize him and make him a Christian, how do we deal with that fact? So they passed a law saying that Christianity did not relieve your heathenism for a black person. And they did not want, after that time, the few blacks had been going to church, but they were sitting in white churches, and they had to be monitored and watched, as I told you, because of the diversity act. So when the evangelical movement started moving through this country in the turn of the first of the 1800s, early 1800s, they said, "We'll let blacks have their churches, but we can always also, but we must pick the ministers and we must license the ministers. We must pick ministers that we can control. No black preacher can come into America unless he is controlled by the white establishment, unless he represents our interests and our values, unless he teaches our form of Christianity." Now, this is very important. Why? Because you see, before religion was always used to help a population group. When it comes to blacks, we cannot let religion be used to help them. You see, the Catholic Church took after care of all those groups who call themselves Catholics. Jewish priests took care of the Jews. And even today, you go into the conflicts in England or Ireland where you see the Protestants and the Catholics fighting, I guarantee you that the Protestant members will be representing their people and protecting them. I guarantee you that the Catholic priests will be representing the Catholics and protecting them. If I take you into the Middle East with the Arabs, I guarantee you Khomeinists would be taking care of Arabs. Only in America can I find black ministers who can be bought and sold to be against their own people. [applause] Nobody else will let you do that. No population will tolerate that except our people. And that's what I call inappropriate behavior. Inappropriate behavior pattern, when you let your own ministers sell you out. It's not in your best interest.
What I mean by sell you out is because by the early 1800s, the whites said, "Well, we're going to have black ministers. We're going to have to christen them to make sure they do what we want to have done. They must teach Christianity the way we want it taught, to where it is an external control device on black folk." They said, "What are the rules?" One, that every minister we license must teach black folk. And you talk about the slave and the master in the Bible, that you're talking about the white man and the black man on earth. Two, you must teach black, the minister must teach black folk that they are to be loyal, faithful, obedient, respectful, and all those other good things, and honest, so that white people have to worry about them stealing as a slave. Because, you know, black slaves had a nasty habit of going around stealing scraps of food because they were starving to death. And they were talking about they must be industrious. White folk wanted you to work a little harder. So they use the term, "He's a lazy slave." Now, anybody in their right mind got more than a third-grade education but say, "Why would a slave want to be industrial? Why would you want to work hard as a slave? What's in it for you? Are you going to get released? You can get a pension, social security, or retirement?" But they always got this thing about why he's a lazy slave. I even got a black writer writes by that day. Part of the problem is blacks were lazy slaves. He should have been lazy. The third thing they put on you is that, well, the black ministers must also teach them to get pie in the sky after death. Going to turn their world upside down. So while everybody else is competing to get resources, to get wealth, to get power, black folk are saying, "I'm waiting for mine in the sky."
One of the most devastating legal tools Dr. Anderson discusses is the meritorious manumission law of 1710 in Virginia, which he identifies as a critical turning point in the social engineering of black America. While the law appeared to reward good behavior with the possibility of freedom, it actually functioned as an external control system. It trained enslaved people to police their own behavior and that of others in pursuit of individual survival rather than collective liberation. According to Dr. Anderson, this law encouraged competition, betrayal, and disunity, embedding inappropriate behavioral patterns that weakened group cohesion and resistance. Dr. Anderson argues that white supremacists successfully engineered a system of white psychological control that conditioned many black people into self-destructive and self-deprecating behavior. This was not accidental, but part of a deliberate and comprehensive brainwashing program designed to fracture the black population from within. By instilling mistrust, envy, and internal conflict, the system ensured that enslaved people and later black Americans would turn on one another rather than confront the true sources of their oppression. When the mind of a people is properly engineered, Dr. Anderson explains, "There's no need to fear rebellion. The people will imprison themselves." This portion of the lecture concludes with a powerful warning about the long-term consequences of internalized control. Dr. Anderson explains that the system was designed to destroy trust within black communities while teaching black people to trust their oppressors instead of each other. Once a community loses the ability to function collectively, economically, socially, and politically, it begins to collapse. Without unity, shared purpose, and group loyalty, the community cannot sustain itself and will ultimately die. Dr. Anderson's message is clear. Empowerment requires dismantling the inherited behavioral patterns and rebuilding trust, self-determination, and collective responsibility if black America is to survive and thrive.