On page 167 Bell’s choice of metaphors begin to reveal some strange sexual preoccupations:
“And just as there is little reason to believe Judith will be Bluebeard’s last attempt to regain his humanity through symbolic marriage and the inhumane sacrifice of another bride, I can find little basis for hope, either from history or by analogy from the fairy tale, that the racial pattern of freedom symbols for blacks and the preservation of substantive power for whites.”
Let’s translate Bell’s metaphoric language. Here’s what he’s saying in plain English: “Black people have little reason to believe white Americans will stop trying to heal their emotional problems through oppressing blacks. Meaningless laws will continue to be passed to dupe blacks while white people stay rich and blacks stay poor.”
But why does Bell need to express this through talk of human sacrifice, an enslaved wife, and a polygamous husband? Why does he again cast American blacks in the role of a woman doomed to a life of sex with a man she doesn’t love (recall the fifth Afrolantica Legacy)?
The flip side of his imagery of the degraded woman: why does he use Geneva Crenshaw, the idealized female version of himself, throughout his writings? How come the first Afrolantica Legacy presents a beautiful black alien goddess — Chiara, a “brown-skinned Joan of Arc” — coming down from heaven to give Bell his wisdom? How come in the second Afrolantica Legacy Bell made the hero a woman? Why does Bell repeat over and hover how “black women will ultimately save our people”? How come Bell surrounded his Critical Race Theory world with idols of strong females?
The answers coming in tomorrow’s conclusion to the Afrolantica Legacies series when all the pieces come together…
Before then, I recommend this article from February 2008 by Spengler in the Asia Times: “Obama’s Women Reveal His Secret.” Spengler commented on the piece last month:
I stand by my February 2008 profile of Obama as a sociopath dominated by strong women. Obama and his coven suffer from up-close-and-personal identification with the putatively oppressed peoples of the Third World. That goes far beyond the academic prejudices that liberal college students absorb from post-colonial theory. One has to live in the Third World, as Obama did during four of his formative years and Jarrett did in early childhood, to understand the rage and despair of the losers.