My Favorite Albums: Off The Wall (1979)

This the first entry of a series highlighting my all-time favorite albums. My main motivation for this series is to explore what is essentially the soundtrack to my life, which is inclusive of a variety of musical genres and traditions.

It's only appropriate that I inaugurate this series with the greatest performer of all-time: Mr. Michael Jackson! Believe it or not, I prefer Off The Wall over Thriller; in fact, I would say that the former is a superior album to the latter! Imagine this context: you are the front-man of the biggest boy-band of the 70s and your music essentially bridged the gap between black and white audiences in the context of school integration during that decade. The group's first 4 singles made it to #1 on the Billboard Hot 100 List - and despite all of this, you know that you can do better!

When Michael Jackson was constructing Off The Wall, I imagine that he had all of this raw, creative energy waiting to be released and really had a desire to show the world what he was truly capable of. What makes Off The Wall so great to me is its smoothness. In contrast to Michael's previous works with the Jackson 5 and later albums (including Thriller) which have more of a pop style, Off The Wall is a pure Disco/R&B/Soul record - it is black music personified. One of the main reasons Off The Wall is more soulful than other Michael Jackson works is due to the contributions of the Brothers Johnson and Stevie Wonder in addition to Quincy Jones.

It's interesting to note that although most expert reviews place Off The Wall on par with Thriller, it was Michael's second album that broke the color-barrier on MTV in the early 80s. I don't believe that mainstream America was exposed to Off The Wall (the entire album) in the same manner in which Thriller dominated the airwaves; however, black people were acutely attuned to Off The Wall, particularly the songs "Don't Stop til' You Get Enough" and "Rock with You." For black Americans, the album (especially the aforementioned songs) became part of the black music lexicon that consists of timeless songs - which is how I was learned about this album. I feel as though, the true test of how much one enjoys an album is whether or not that individual can listen it all the way through; I can listen to Off the Wall all the way through multiple times and that's why I love it!

I'm Back

It's been almost four months since my last post. Where was I during that period and what was I doing?

Here's a cliché - Socrates once said that "the unexamined life is not worth living..." Socrates immortal statement is true in that reflexivity, i.e looking oneself in the mirror, brings important lessons and growth; however, where's the line? How much self-reflection is too much? In terms of writing and formulating this blog, there were times in which I felt as though I had delved too deep into my soul. While this deep reflection was ultimately constructive, it also prevented me from moving forward. And thus for the last four months, I've been taking a break.

Today, I've decided to return to the blogosphere, just because it's time - simple as that. Cosmological Theory is going to be as sincere and honest as I have left it. Perhaps, I'll lay off the existentialism, but everything else is going to be the same.

It feels good to be back!

Reflections on Menoikeion – Religion as Unity

In the United States, we have a clear distinction between the religious and the secular. All religious things are delegated to a religious space and time, but are protected by the laws created in a public space and enforced by secular entities. Although this “separation of church and state” is the status quo, there are distinct times when it is considered appropriate for the religious and secular to meet – for instance, consider the “Pledge of Allegiance.” The Pledge states that we are “one nation under God:” this is a half-truth. We are a united nation (most of the time); however, we are a nation with multiple religious narratives. Conversely, I noticed that Greece is not the same in this regard because one could make that there is a shared, national religious narrative in the form of Greek Orthodox Christianity.

One of the first things I noticed upon arriving in Greece was the prevalence of icons in public spaces. In the Orthodox tradition, the icon is not simply the depiction of a saint, but indeed the saint itself. When an individual prays before an icon, they are praying to God via the saint, who transmits the human’s prayers. I was surprised when I observed these icons in abundance on the streets of Thessaloniki and Serres. In fact, the majority of the souvenirs that I viewed in the gift stores were either icons (even in the form of keychains) or prayer beads/ropes. During my time at the monastery of Hagios Ioannis Prodromos, I learned that in Greek culture, the distinction between the religious and the secular is not as distinctly enforced as in the United States. For instance, during one of the various Sunday services at the monastery, I saw people socializing outside of the sanctuary and it was not considered disrespectful to the nuns or priest conducting the service. After I left the monastery, I had an opportunity spend my last night in Greece in downtown Thessaloniki and I found that people (especially young people) were socializing downtown in the same manner as individuals socialized in the monastery. I gathered that the Orthodox Church was an integral component of a Greek individual’s socialization and upbringing. Furthermore, I learned a fact that supported my observation: in Greece, religion is taught in public schools. In the Greek public education system, students take courses on Greek Orthodox Christianity that are taught by seminary-certified instructors.

In conclusion, I find the relationship between the religious and sacred in Greek culture fascinating, mainly in comparison to the rest of countries that compose the European Union or “Western Europe,” which have a more secular nature. One probable explanation for this differentiation lies in the history and geography of Greece as a territory of both the Byzantine and Ottoman Empires –east meets west. If we look back into the history of the United States, religion was once a more prominent unifying factor during the time of mass immigration into the country. The Christian narrative united native-born and immigrant Americans under a familiar and common narrative; it also, was a unifying factor during the Civil Rights Movement – in Greece, religion still unifies the country.

Arizona and Immigration – Part 3: A Brief Reflection

Two days ago, I began a critical examination concerning Arizona’s new and controversial immigration law. On the first day, I examined both the Arizona House and Senate versions of the legislation. Yesterday, I considered the position and possible motivations of the state’s governor Jan Brewer. Today, I had originally planned to examine the manner in which race factors into this debate; however, I need to take a moment to briefly reflect and collect my thoughts.

As a student of anthropology, I have been interested in the notion of “the other” and how “otherness” is determined. “The other” is usually a subjected population because they lack agency within a certain context to assert their humanity as defined by the dominant society. In the United States, “otherness” is associated with political power. At one time or another, all immigrant groups entering America (with the possible exception of Western Europeans), have been “the other” – African slaves, Eastern Europeans, Asians, and previous Latino immigrants each experienced discrimination from the majority population as a result of their racial and cultural differences from whites. Gradually, each of these groups attained political power and became increasingly acknowledged as Americans: I believe that this process began in earnest during the Civil Rights Movement of the 1950s/1960s and was somewhat realized with the election of President Barack Obama. Yet, this is an ongoing process as undocumented persons are currently “the subjected other.”

Here’s the thing: even before considering race (which I will do tomorrow), there exist key cultural differences between the two primary groups of stakeholders in this debate. One could make key distinctions between the undocumented population and the majority of Arizonians. Not only must issue of race be considered in this debate, but also the notion of “the nation” as defined by Benedict Anderson – “an imagined political community – and imagined as both inherently limited and sovereign”. In the context of Anderson’s definition, I view the Arizona legislation and the state’s subsequent actions as a “nation-building,” or rather “nation-enforcing” project. The majority of Arizonians are imagining the political community of Arizona, as being limited to American citizens and the legislation in question is the mechanism that asserts the state’s legitimated sovereign right to engage in this process. I have little doubt that this is what’s going on here; the question on the table is, if it’s right?

Arizona and Immigration – Part 2: Taking a closer look at Arizona’s Governor, Jan Brewer

This is the second part of my critical examination concerning Arizona’s controversial immigration legislation. Yesterday, I began this process by taking a look at the law itself in order to determine the facts of the matter according to the written legislation. Today, I am going to examine the position of one of the process’ primary stakeholders - that of Arizona’s Republican Governor: Jan Brewer.

Governor Brewer came into office via succession. When the state’s former governor, Janet Napolitano became President’s Obama Secretary of Homeland Security in January 2009, Arizona’s then Secretary of State, Jan Brewer was first in line to succeed her predecessor. Currently, Governor Brewer is running for reelection (or election depending on your viewpoint), which is an extremely important consideration when examining her support for the immigration legislation in question. This past Sunday while watching NBC’s Meet the Press, I noticed a poll that stated two-thirds of whites (in the United States) supported Arizona’s new immigration law. In comparison, only one-third of minorities supported the bill. This information is significant and relevant because according to the 2008 voter-registration statistics, 2,150,000 of Arizona’s 2,874,000 registered voters are white – in an election year, Governor Brewer is pushing for these votes.

Previously, Governor Brewer has described the protection of Arizona’s borders as the federal government’s “obligation and moral responsibility.” She has accused President Obama of failing to take the necessary measures to secure the U.S. – Mexican border in relation to Arizona, thus the explaining the need for the legislation. Taking a step back, the aforementioned, featured words of “moral responsibility” invoke an inherent moral judgment. It seems as though the governor is taking the position that U.S. citizens deserve priority over all other persons in regards to access to U.S. spaces. In a statement released following the bill’s passage, Governor Brewer said the following:

“There is no higher priority than protecting the citizens of Arizona. We cannot sacrifice our safety to the murderous greed of drug cartels. We cannot stand idly by as drop houses, kidnappings and violence compromise our quality of life.”

In the same statement, she also had the following things to say concerning the bill’s possible racial implications:

“Let me be clear, though: My signature today represents my steadfast support for enforcing the law — both AGAINST illegal immigration AND against racial profiling.”

“I will NOT tolerate racial discrimination or racial profiling in Arizona.”

“Because I feel so strongly on this subject, I worked for weeks with legislators to amend SB 1070, to strengthen its civil rights protections.”

That effort led to new language in the bill, language prohibiting law enforcement officers from “‘solely considering race, color, or national origin in implementing the requirements of this section…’”

Furthermore, Governor Brewer instituted a training program in order to help Arizona law enforcement properly enforce the law:

“Words in a law book are of no use if our police officers are not properly trained on the provisions of SB 1070, including its civil rights provisions.”

“Today I am issuing an executive order directing the Arizona Peace Officer Standards and Training Board – AZPOST -- to develop training to appropriately implement SB 1070.”

As evidenced by her statement, Governor Brewer is dedicated to the protection and security of Arizona’s border, but not at the expense of U.S. citizens’ civil rights. In theory, this law is just and should work; however, in reality, there are two factors that are influencing the law: politics and race. First, make no mistake that this legislation is entangled within a political struggle between liberals and conservatives. As cited in a recent survey conducted by the Pew Research Center, 82% of Republicans are in support of the bill compared to only 45% of Democrats. Secondly, race – the issue W.E.B. DuBois nominated as “the problem of the 20^th century” – takes center stage in this conflict. There is little question that this legislation disportionately affects individuals of Latino and Hispanic descent, particularly Mexican-Americans, hence the reason why the law is being called racist. Tomorrow, I’m going to take a closer look at the role of race in this debate, but I’m going to end tonight’s critical exercise with this thought:

Does Governor Brewer need the Hispanic vote?

Perhaps not…

Arizona and Immigration – Part 1: Examining the Arizona Senate Bill 1070 and House Bill 2162

Recently, there has been much debate concerning Arizona’s controversial immigration law. President Obama has called the law “poorly conceived” and the Phoenix Suns have donned their “Los Suns” jerseys in protest against the bill. On the other side, former Alaskan governor Sarah Palin has called on the President to “do [his] job” and “secure our borders.” Admittedly, when I first became aware of the discourse surrounding this debate, I automatically took the liberal side. I stand for social justice and believed that the law inherently went against my principles; however, I did not examine this situation critically. Initially, I thought that the law was inherently racist because it discriminates against individuals of Hispanic and Latino origin – yet I did not read the law. Over the next few days, I would like to engage in a critical examination of Arizona Senate Bill 1070 and House Bill 2162 in order to gain a more complete understanding of law’s implications and its effects on various stakeholders. Today, I’m going to start off, by just identifying some key points in the law:

Section 1. Intent

The legislature finds that there is a compelling interest in the cooperative enforcement of federal immigration laws throughout all of Arizona. The legislature declares that the intent of this act is to make attrition through enforcement the public policy of all state and local government agencies in Arizona. The provisions of this act are intended to work together to discourage and deter the unlawful entry and presence of aliens and economic activity by persons unlawfully present in the United States.

Sec. 2. Title 11, chapter 7, Arizona Revised Statutes, is amended by adding article 8, to read:

ARTICLE 8. ENFORCEMENT OF IMMIGRATION LAWS

B. FOR ANY LAWFUL STOP, DETENTION OR ARREST MADE BY A LAW ENFORCEMENT OFFICIAL OR A LAW ENFORCEMENT AGENCY OF THIS STATE OR A LAW ENFORCEMENT OFFICIAL OR A LAW ENFORCEMENT AGENCY OF A COUNTY, CITY, TOWN OR OTHER POLITICAL SUBDIVISION OF THIS STATE IN THE ENFORCEMENT OF ANY OTHER LAW OR ORDINANCE OF A COUNTY, CITY OR TOWN OR THIS STATE WHERE REASONABLE SUSPICION EXISTS THAT THE PERSON IS AN ALIEN AND IS UNLAWFULLY PRESENT IN THE UNITED STATES, A REASONABLE ATTEMPT SHALL BE MADE, WHEN PRACTICABLE, TO DETERMINE THE IMMIGRATION STATUS OF THE PERSON, EXCEPT IF THE DETERMINATION MAY HINDER OR OBSTRUCT AN INVESTIGATION. ANY PERSON WHO IS ARRESTED SHALL HAVE THE PERSON'S IMMIGRATION STATUS DETERMINED BEFORE THE PERSON IS RELEASED. THE PERSON'S IMMIGRATION STATUS SHALL BE VERIFIED WITH THE FEDERAL GOVERNMENT PURSUANT TO 8 UNITED STATES CODE SECTION 1373(c). A LAW ENFORCEMENT OFFICIAL OR AGENCY OF THIS STATE OR A COUNTY, CITY, TOWN OR OTHER POLITICAL SUBDIVISION OF THIS STATE MAY NOT CONSIDER RACE, COLOR OR NATIONAL ORIGIN IN IMPLEMENTING THE REQUIREMENTS OF THIS SUBSECTION EXCEPT TO THE EXTENT PERMITTED BY THE UNITED STATES OR ARIZONA CONSTITUTION. A PERSON IS PRESUMED TO NOT BE AN ALIEN WHO IS UNLAWFULLY PRESENT IN THE UNITED STATES IF THE PERSON PROVIDES TO THE LAW ENFORCEMENT OFFICER OR AGENCY ANY OF THE FOLLOWING:

1. A VALID ARIZONA DRIVER LICENSE.

2. A VALID ARIZONA NONOPERATING IDENTIFICATION LICENSE.

3. A VALID TRIBAL ENROLLMENT CARD OR OTHER FORM OF TRIBAL IDENTIFICATION.

D. NOTWITHSTANDING ANY OTHER LAW, A LAW ENFORCEMENT AGENCY MAY SECURELY TRANSPORT AN ALIEN WHO THE AGENCY HAS RECEIVED VERIFICATION IS UNLAWFULLY PRESENT IN THE UNITED STATES AND WHO IS IN THE AGENCY'S CUSTODY TO A FEDERAL FACILITY IN THIS STATE OR TO ANY OTHER POINT OF TRANSFER INTO FEDERAL CUSTODY THAT IS OUTSIDE THE JURISDICTION OF THE LAW ENFORCEMENT AGENCY. A LAW ENFORCEMENT AGENCY SHALL OBTAIN JUDICIAL AUTHORIZATION BEFORE SECURELY TRANSPORTING AN ALIEN WHO IS UNLAWFULLY PRESENT IN THE UNITED STATES TO A POINT OF TRANSFER THAT IS OUTSIDE OF THIS STATE.

E. IN THE IMPLEMENTATION OF THIS SECTION, AN ALIEN'S IMMIGRATION STATUS MAY BE DETERMINED BY:

1. A LAW ENFORCEMENT OFFICER WHO IS AUTHORIZED BY THE FEDERAL GOVERNMENT TO VERIFY OR ASCERTAIN AN ALIEN'S IMMIGRATION STATUS.

2. THE UNITED STATES IMMIGRATION AND CUSTOMS ENFORCEMENT OR THE UNITED STATES CUSTOMS AND BORDER PROTECTION PURSUANT TO 8 UNITED STATES CODE SECTION 1373(c).

Alright here are the key points that I identified:

1. The purpose of the law is to enable Arizona to better enforce already existing federal border guidelines.

2. A suspected undocumented immigrant may only be stopped in “a lawful stop, arrest, or detention” and be asked his or her immigration status if there is a “reasonable suspicion” that the person is unlawfully in the United States. Proof of residence includes the following: either working or non-working valid Arizona driver’s license or Tribal identification

3. Once an individual is set to be deported, his or her immigration status must be confirmed by a federal officer.

These are the words written in the law and a good launching point. Currently, I have not formulated any opinions, except for the following (which may be considered an educated guess): stakeholders who were at risk for being targeted as a result of the law – lawful U.S. residents or not – probably were not at the table when the law was being written and amended. Tomorrow, I’m going to take a look at where Arizona’s governor Jan Brewer stands.

Redefinition

In my last post, I wrote that "everyday I am constantly reinventing and reimagining who I am." I want to use this post in order to further explore this idea. When I wrote the words featured above, I was referring to the manner in which I incorporate my daily experiences into my personal narrative. Each one of my interactions or experiences is a teachable moment that shapes my perspective - how I see the world. I use these moments for growth and personal improvement - I reinvent and reimagine the "Reginald Andrew Galloway" project everyday. However, there are moments in which I realize that I need to change immediately in order to adjust to a new, sudden, and unforeseen reality. Naturally, this is a different process than the aforementioned work.

The question is what is the nature of this process? Is it simple matter of Descartes,"I think, therefore I am?" Or is it a more complicated process in which I need to recalibrate every aspect of my identity? I use the word recalibrate here because I want to nominate a process that does not entail a complete overhaul, but rather encompasses intricate adjustments. My guess is that such a transformation is a combination of both. Mentally, I need to reprogram my mind to believe whatever I need it to believe. Also, "if it ain't broke, don't broke fix it, meaning that it is only necessary to change elements that need to be changed.

Here's another question: why am I writing this now? Because it's the bottom of the ninth with the bases loaded. I have many exciting initiatives (both academic and personal) on the horizon, but the current moment is a challenging one. I need to adjust my lifestyle so that I can succeed and perform to the best of my ability. So far this semester, I am living the life I should have been experiencing for the since I entered Princeton. I'm blessed to be able to express myself in class, represent the University, and spend time with some incredible friends - but now it's time to "go further, go farther, go harder" - (Jay-Z, Mr. Carter). Once again, it's time to redefine myself and the man I'll be? Not sure yet...

Double Consciousness and “My Other”

A few nights ago, I had a very particular dream. In this dream, I was homeless (I'm not sure why, but this was the case) and staying at a shelter for the night. I was rooming with another man - he was black, in his thirties, heavily bearded, and seemed to come from a lower socioeconomic status. My roommate and I did not interact too much; I did not know what we would talk about and he did not seem to be very articulate. Our room was small with one dresser, a single closet, and a bunk bed. Before I went to sleep, I went into the closet to grab one of my possessions and I found my roommate in the closet gorging on my things - I became enraged and started to beat him! My aggression was both simultaneously exhilarating and monstrous. As the beating progressed, I became more and more fearful that I would murder this man, but before that happened I woke up.

Naturally, I was disturbed by my dream. Why did I have this dream and what did it mean? Over the course of this week, I performed some psychoanalytical work on my dream and came to a startling conclusion: I was the homeless man! Recently, I have been attempting to reinvent myself and fundamentally change who I am. The man who I almost killed represented the part of me that I wanted to kill off - homeless, unmotivated, non-presentable, and not a risk-taker. The one aspect of this man's identity that truly frightened me was his blackness; why was he black and what does that say about me? In my environment (Princeton University) it is evident that blackness is an indicator of "otherness," but the question is how do I reconcile my blackness with my desire to be in the mainstream of campus culture? This is probably an unreasonable or invalid question, but is a prime example of the phenomenon that American sociologist W.E.B. DuBois coins as "double consciousness."

In his 1903 classic, The Souls of Black Folk, DuBois describes double consciousness as...

“this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity”

of a two-ness, of being "an American, a Negro; [...] two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder"

I experience this double consciousness everyday and use it to my advantage. I view my time at Princeton University as a learning opportunity to acquire a certain type of cultural capital that is prevalent amongst this country's capitalist class - the politicians, intellectuals, and CEOs. It is my hope that by the time I graduate, that I'll have the ability to confidently operate in any environment or culture. Double Consciousness and being "the other" grants me a certain perspective unavailable to many of my peers and I need to utilize it to my advantage.

In conclusion, I once heard Dr. Cornel West say that black people are "the ultimate existentialists" because we are always reinventing who we are. Dr. West is right: everyday I am constantly reinventing and reimagining who I am.

Social Constructs - Part 1

Social constructs - what are some examples: gender, race?

I would qualify a social construct as any category that subordinates a population based upon a bodily feature such as sex or skin-color. It is immediately evident that these categories reinforce a social hierarchy in which "the other" is a subjected person. Bodies are subjected and hegemonic practices are reproduced in part due to the dominant population's ability to nominate the subordinate class. There is power in appropriating the ability to name something - the utilization of language, words, as their associated connotations. For example, referring to a man as a "woman" performs the work of emasculating a male. For a male, being called a "woman" may refer to the absence of power (both physically, socially, and economically) and the pretense of being a passive subject ready to be penetrated (yes, this is a sexual reference). Conversely, if a woman is referred to as a "man," she is something unnatural - a monster. In many environments or cultures, women in positions of are considered to be monstrous; the presence of "the other" is unnatural within the hegemonic order.

Quotes: Muhammad Ali

"Only a man who knows what it is like to be defeated can reach down to the bottom of his soul and come up with the extra ounce of power it takes to win when the match is even."

"The fight is won or lost far away from witnesses - behind the lines, in the gym, and out there on the road, long before I dance under those lights."

"He who is not courageous enough to take risks will accomplish nothing in life."

The Monster Within…

Am I a monster? Yes and no…

There are two definitions of the “monster” that deserve attention in regards to this conversation:

1. “one who deviates from normal or acceptable behavior or character”

2. “one that is highly successful”

The key idea behind the first definition is cultural relevancy. As an anthropology major, I’ve learned that cultural norms differ from place to place. For example, in terms of greetings, in America it is generally unacceptable for men to kiss each other on the cheek, but commonplace in many countries overseas. Therefore, I have to examine at my monstrosity in reference to my various environments. In Princeton, I know that I am not the norm. Right off the back, as a black male, many times I feel as though “I am the other” and that makes me a monster – a subject of attention and fascination. Many times in the classroom, I have had the “black representative” moment (I am not even going to explain this). Moreover, I do not speak, dress, act, or even think like a “normal” Princeton student. I know that it is difficult to define what is normal in Princeton, but there is a norm/standard that exists. I’m not in line with that norm – and I’m fine with that.

Now here’s the aspect of my monstrosity that hurts. When I’m home, as much as I try, I cannot readjust to the norm. For the most part, my hometown friends still live in the area and attend local colleges. They see each other all the time; conversely, I feel like an outsider every time I return home and hang out with them. This does not decrease the love I have for my friends, nor does it dampen my anticipation of spending time with them – it just feels as though we live in two different worlds. Sometimes, I wish that still lived in their world, the world that I left. During these instances, I say to myself, “what I wouldn’t give to be in Maryland.” Simultaneously, it is at these times when I consider the second definition of monster: “one that is highly successful.”

Amongst other reasons, I came to Princeton in order to enhance my opportunities to be “highly successful.” Drawing from French sociologist Pierre Bourdieu, the institution known as Princeton has social and cultural capital within American society; anyone who attends and graduates from Princeton will gain access to that capital. I came to Princeton in order to participate in a self-improvement project, in which I felt I would have the opportunity to grow into an aware and socially-conscious change agent. This self improvement project is an ongoing and continuing process. It’s about learning from every professor in class and every interaction with my peers. It’s also about learning what it feels like to be the other. One of my favorite Cornel West quotes is “in order to love the people, you have to serve the people.” Taking that a step further, in order to love someone you have to understand and appreciate the experience from which he or she originates. I’m learning what being a monster feels like (1^st definition), in order to become a monster (2^nd definition).

So the question stands: Am I a monster?

Yes, but not yet the monster I want to be.

Monster

Main Entry: ¹mon·ster

Pronunciation: \ˈmän(t)-stər\

Function: noun

Etymology: Middle English monstre, from Anglo-French, from Latin monstrum omen, monster, from monēre to warn — more at mind

Date: 14th century

1 a : an animal or plant of abnormal form or structure b : one who deviates from normal or acceptable behavior or character
2 : a threatening force
3 a : an animal of strange or terrifying shape b : one unusually large for its kind
4 : something monstrous; especially : a person of unnatural or extreme ugliness, deformity, wickedness, or cruelty
5 : one that is highly successful

Raheem DeVaughn Featuring Ludacris - Bulletproof

"Load It, Cock It, Aim and Shoot
Load It, Cock It, Aim and Shoot"

I can't get this track out of my head. "Bulletproof" is a love song - a different type of love that is exemplified by an individual's love for the people. This song talked to me - Raheem asked me where's my commitment to my brothers and sisters; where's my commitment to this ongoing democratic project which we call America.

"Living like we bulletproof"

Where I’ve Been

It’s been a while since I’ve written for this blog. And why is that: I’ve been living. Next question: what does living consist of?

· Studying, writing papers, and attending classes

· Contributing to the Fields Center (Princeton’s multicultural center)

· Organizing and attending parties at my eating club (Quad)

· Advising my freshmen advisees

· Eating, sleeping, and playing video games

So all of this living (including a few other small things), has prevented me from my regular blogging. Fortunately, I’m on spring break and have some time to write some entries…. Time to get started!

2010 Goals Progress: February 6th

Goal # 5: Build Quad’s Social Capital (FCFCQQQ!)

Before I begin, here’s a little background information. On New Year’s Eve, I made a list of ten goals that I would like to achieve in 2010 (http://www.facebook.com/note.php?note_id=267861269045)

The fifth goal of on my list pertained to developing my eating club’s social capital amongst the larger Princeton community. I have the privilege of serving as one of the Princeton Quadrangle Club’s (Quad) social chairs. What I love about Quad is its diversity – we’re the most diverse eating club at Princeton University in terms of ethnicity and socio-economic background. As social chair, I am mainly responsible for organizing Quad’s weekly dance parties and formals. My general philosophy is that if the party is good, then people will come out to the club, thus Quad’s reputation will improve.

Last night, I think that we (the other Quad officers and I) threw a great party! We had a cover band called “The Nameless Few,” which rocked the house. I think that everyone who attended the party had a good time and enjoyed themselves – goal #5 is underway. It’s definitely a gradual goal, but we’re getting there!

My Freshmen Year Religious Experiences

I wrote the following piece for my Introduction to Anthropology course in December. Looking back, I was searching for two things: my identity and my place on Princeton's campus. The focus of this brief narrative is fellowship and how my religious experiences helped me to find fellowship amongst friends.

“I believe in God, the Father Almighty,
the Maker of heaven and earth,
and in Jesus Christ, His only Son, our Lord”’ – Apostle’s Creed

As an incoming freshman transitioning into a new environment, I had difficulty making sense of my good fortune. I was concerned with the question of why fate would afford me with an opportunity to study one of the top universities in the world. Growing up, my parents taught me to believe in Jesus and God’s role in determining my destiny. During my first year at Princeton, I had two religious experiences within the Christian tradition that influenced my orientation as a Princeton student and helped me to make sense of my fate.

During my childhood, my parents constantly informed me that my destiny was determined by God. My mother and father, both of whom were raised in the black Baptist tradition, did not advocate the concept of predestination, but rather the idea that God “does all things for a reason.” I interpreted my parents’ words visually as God’s hand would gently push me in one direction or another— getting accepted into Princeton University in 2007 was a big push! As I entered college, I still accepted the idea of God ensuring that all things are logical by His judgment; however, due to the increased importance of critical thinking as decreed by my new college environment, I cultivated a desire to learn why God wanted to bless me. On one September night in my our freshmen hallway, I relayed my thoughts to my friend and he suggested that I come to one of the weekly Bible studies of the Baptist Student Fellowship (BSF), one of the University’s various campus ministries. I accepted his invitation and came to the very next Bible study the following week.

Attending my first BSF meeting was a unique experience. For me, this meeting was not as much a transformative religious experience (as I will later describe), as it was an interesting social experience. For starters, although my parents instilled in me a belief in God and Jesus, they never took me to church on a regular basis, nor did I attend Sunday school. In other words, I did not consider myself to be a “practicing Christian,” as determined by regular church attendance. Conversely, all the other BSF attendees had weekly attended church in their hometowns and had a fair amount of familiarity with the Bible. As we sat around in a circle with studying scripture, I felt as though I actually belonged outside of the circle as an outsider. As we studied various scripture in the Old Testament, I had difficulty reading the actual language in the text due to its older diction and other stylistic features. Overall, my first BSF meeting did not help me to understand my “reason for being” at Princeton, but I did enjoy the company of the people.

It was due to my appreciation of the BSF community that I continued to attend Bible study on a regular basis. The various lessons taught within the hour-long meetings reinforced my parents’ notion as I learned about how God communicated his will to the Bible’s central centrals. Within each story, God had a specific goal or purpose for each character such as Moses leading the Hebrews out of slavery or the wise insights of King Solomon. Eventually, I came to the conclusion that my life had been guided in accordance to God’s will and that He would reveal to me my purpose in due time.

Following this discovery, I began to explore another idea central to Christianity: fellowship. The first time I felt as though I was in fellowship with other Christians was during my initial visit to the Nassau Christian Center (NCC). On each Sundays at 9:45 am, NCC, a local church across located on Nassau Street across from Rockefeller College, held a campus service in which worshippers from the local Princeton community and college students from Princeton, Rider, and Westminster College would congregate for praise and worship. I attended NCC because one of my close friends invited me and upon entering the sanctuary, I was delighted to see my more of my friends and classmates. I was fascinating by the notion that I was already welcomed into a “Christian network” by virtue of my pre-existing relationships with my friends and other people with whom I lived and studied.

One of the key rituals performed during the service was the recitation of the Apostle’s Creed. At my first service, the lector introduced the Apostle’s Creed as “a statement of faith” that is recited by Christians all around the world. He informed us that by reciting the creed, each of us would be in fellowship with the global Christian community. As I read the Apostle’s Creed (I believe in God, the Father Almighty) off of the image projected onto the church, I thought about the implications of my actions – I was in fellowship with Christians all around the world! I wondered if my series of actions - attending Bible study, going to church, and reciting the creed – made me a Christian.

After the service, all the worshippers would meet downstairs in the dining hall to take communion. It was at this first communion that I simultaneously had my first religious experience. Before we took communion, one of the assistant ministers explained to us the purpose of communion is to provide absolution to those who believe in Christ. The symbolic action of partaking in the bread, flesh of Christ, and the wine (in reality grape juice), blood of Christ would grant us forgiveness for all of our sins. I found the concept of communion to be powerful and mystical, but yet at the same time basic and accessible even to me, a person who is just discovering his faith. I still considered myself a relative outsider to the Christian community as I had only recently started to make a conscious effort to learn about God and the Bible, but I still could be forgiven for all of the bad things I may have done over the course of my week or even my lifetime. Communion seemed to be one of those deals too good to pass up and when I finally did partake in the elements of Christ, I felt cleansed and renewed – I was transformed and considered myself to be a Christian. This symbolic ritual was made even more significant by the very notion that I was performing it in fellowship with the members of the NCC congregation, which included other Princeton students. In this moment, we transcended our social connections into connections on a spiritual level.

Later in my freshman year I had another powerful and insightful religious experience from which I learned about the power of Christian fellowship. During intercession, I decided to attend a community service trip in my hometown of Washington D.C. with a group of students representing the Student Volunteers Council (SVC). In the course of the trip, we volunteer at a variety of sites and performed several types of service activities. On one day of the trip, our group volunteered to clean the home of an elderly widow. The woman was living in a dire situation as she was impoverished, had no other relatives available to help her out, and was on the verge of eviction from her rented house. I started out cleaning the kitchen and moved into the living room. The woman’s living room was covered in old papers, many of which were outdated bills or other official documents. As I momentarily looked up, I noticed that the room was decorated with several verses of scripture and images of Jesus. I also saw a plaque that commemorated the woman’s longtime service to her church congregation.

At the end of the day, the woman came into the living room to thank our group for our hard work. She referred to our presence as a “blessing” and encouraged us to stay in touch with her. Just as we were about to leave, the woman recited the Apostle’s Creed! At this moment I was taken aback with surprise because I did not expect her recite these words; but then, once I recognized the words, I recited the creed with her. Despite our different origins and societal positions, we were in fellowship with each other and spiritualized the moment. It was the fulfillment of the lector’s words that I heard the first time I recited the Apostle’s creed: I was in fellowship with another Christian from a completely different world. Furthermore, this simple act of service turned into a religious experience and epiphany for me because I realized that I was following the teachings of Jesus and his mandate to serve. Despite the fact that I had performed community service since high school, this was the first time I identified the importance of service to my spiritual identity as a Christian: I was serving in order to emulate Jesus’ example - the teacher’s example.

In the beginning of my freshman year, I thought that studying the Bible would lead to simple answers; however, I was wrong. My Bible studies lead composed the beginning of my continuing spiritual journey, in which I am a member of a Christian community that whose fellowship extends numerous types of boundaries.

New Year's 2010

I had an amazing New Year's experience with Rena, Adam, and my Quad friends! Thursday night/Friday morning was my first New Year's in NYC. We went had dinner at a Manhattan California Pizza Kitchen and then partied at SPIN: a ping-pong themed nightclub (yes they do exist!). After midnight, a few of us left the club and crashed at a friend's apartment in Harlem; it took us at least an hour and four trains to get there :) Finally, we woke up and got back to Princeton at 2:00 pm on Friday morning.

Best New Year's ever!

Mos Def - Casa Bey

I love hip-hop and Mos-Def epitomizes hip-hop. "Casa Bey" is my favorite Mos Def track because it captures the lyrical gymnastics that transform one's voice into an instrument. One more thing, the track's samples "Casa Forte" by Banda Black Rio, a 1970s instrumental funk band. The combination of the "Casa Forte" sample and Mos Def's lyrical genius/flow make "Casa Bey" a truly memorable hip-hop experience, Enjoy!

Cosmology

Main Entry: cos·mol·o·gy

Pronunciation: \käz-ˈmä-lə-jē\

Function: noun

Inflected Form(s): plural cos·mol·o·gies

Etymology: New Latin cosmologia, from Greek kosmos + New Latin -logia -logy

Date: circa 1656

1a: a branch of metaphysics that deals with the nature of the universe b : a theory or doctrine describing the natural order of the universe

2: a branch of astronomy that deals with the origin, structure, and space-time relationships of the universe; also : a theory dealing with these matters