*1996 single by Michael Jackson

The carefully curated myth of “Black on Black crime” goes back to the days of enslavement and the separation of enslaved people based on their skin tone.

However, today, as I delve into the works of American LGBTQ writer and activist Audre Lorde, I want to highlight the period during the 1960s’ Civil Rights movement when one of the best weapons used by white supremacy against Black people was working to keep them in the type of dire straits that caused them to tear each other down from the inside in fruitless attempts to attain the amenities of the “outside”. This ensured that for many actionable steps forward, we ended up two steps back in a system already constructed for us to never fully succeed.

In the 1960s, the awakened anger of the Black community was often expressed, not vertically against the corruption of power and true sources of control over our lives, but horizontally toward those closest to us who mirrored our own impotence.

Historically, difference had been used so cruelly against us that as a people we were reluctant to tolerate any diversion from what was externally defined as Blackness. In the 60s, political correctness became not a guideline for living, but a new set of shackles. A small and vocal part of the Black community lost sight of the fact that unity does not mean unanimity – Black people are not some standardly digestible quantity. In order to work together we do not have to become a mix of indistinguishable particles resembling a vat of homogenized chocolate milk. Unity implies the coming together of elements which are, to begin with, varied and diverse in their particular natures.

…

In the 60s, white america – racist and liberal alike – was more than pleased to sit back as spectator while Black militant fought Black Muslim, Black Nationalist badmouthed the nonviolent, and Black women were told that our only useful position in the Black Power movement was prone. The existence of Black lesbian and gay people was not even allowed to cross the consciousness of Black america. We know in the 1980s, from documents gained through the Freedom of Information Act, that the FBI and CIA used our intolerance of difference to foment confusion and tragedy in segment after segment of Black communities of the 60s.

“Learning from the 60s” excerpt from Sister Outsider by Audre Lorde

Crime within communities of sameness is not uncommon. Therefore, “Black on Black crime” is no more prevalent than white on white crime. The differences, however, are biased media coverage and disproportionate amounts of lower socioeconomic Black communities across the country juxtapose to white, affluent communities. Communities that have their economic, medical, educational, etc. needs met typically have lower instances of violent, theft, and illegal drug related crimes.

Similar to how the phrase “reverse racism” is often thrown out as a tactic to minimize or counter legitimate arguments and instances of systemic racism, a true motive behind the incessant attack on Black america is to ignore america’s violent history and turn victims into perpetrators, deserving of mistreatment and inequity. And what better way to achieve this than to turn us on each other by denying us the basic necessities of life. It did not go unnoticed that the current american administration recently provided one billion dollars in security assistance to Ukraine while Flint, Michigan (67.5% non-white) has been without clean water or justice for the last eight years.