The Naked Soul of Iceberg Slim (11 page)

The pedestal reverence of white men (particularly in the Deep South) for their women and their insane ritual of making the black man a disemboweled corpse are like hideous mirrors reflecting the white man's sexual agony and his paranoic terror of the mythic big black superdick having universal congress with the mythic white supercunt.

The black man has been the victim of these white sexual terrors since this country's postslavery lynching bloodbath and into today's more subtle lynching by the courts and by hoodlum police. These long-term atrocities and dangers have had drastic effects upon the black man's sexual attitudes toward white women.

The black man is tormented, taunted, repelled and magnetized by the white sex phantom haunting his mind. Many black men must hate the white woman with the same ferocity with which they desire her; and even in her embrace, during instants of awareness, they must despise her whiteness and their own weakness.

For she is, after all, the pale, deadly symbol that can trigger a ghastly montage of gouged-out black sex organs, crushed, charred corpses swinging from crooked necks with purple tongues lolled out of lipless, madly staring death heads.

Surely the majority of black men living with black women work for successful and satisfying relationships. Most are probably sound and satisfactory. But in many cases, the black man's full love and appreciation for the beauty and value of the black woman is soured by his admiration and desire for the white woman. That the black woman has existed and survived in the tortured hurricane of confusion raging in the black man's psyche is proof of her terrific strength of character.

The effect of the greatly increased availability to black men of white females of all ages, sizes, types, sexual appetites and points of origin—from plush, white upper-class mansions to lopsided shacks in Appalachia—has been a stiffening of competition among black women for the few highly desirable, affluent black men, not to mention the great pool of physically attractive black men of modest means, and even the barroom and pool-hall dudes.

It seems likely that soon the beauty, the sex queen of phony nigger society, the high yellow, simulated, substitute white woman, will feel the red-hot threat of the white temptress marring her arrogant facade.

Many of these neurotic yellow snobs with Cadillacs, minks and the grits and greens problem under control band together in major cities across the nation and form clubs with the tacit understanding that dark-skinned black women will be excluded or sharply limited in number. The effect of this black bigotry is that within so-called
black society the dark-hued female, despite her virtues and attributes (she is still the overwhelming majority in black America) is virtually cancelled out as a prime marital target of top black business and professional men.

Because the high yellow most closely resembles the white woman, I and most black men all the way down to the gutters of black America have been conditioned to prefer the white woman or the lighter black woman to the darker for marriage or shack-up. And quite frequently and tragically, it is usually the darker sister who is seduced and impregnated with vicious hit-and-run con.

I believe that the lower sexual and beauty rating of the darker complexioned female by most black men is greatly responsible for her appearance in the overwhelming majority among armies of street hustlers in the many cities I have visited across the nation. Because she is an overshadowed underdog, essentially deprived of the chance to win herself a dependable, desirable man and thereby security and a sense of self-esteem, she is an easy mark for the gaudy black pimp and his hypnotic castles in the air.

Another interesting possibility is that the black street whore perhaps has an unconscious motive when she works that area of the game. For there she has direct sexual contact with America's unchallenged symbol of wealth, influence and power: the white man. And she demands and gets paid for it.

The basic tension in the black woman's relationship with the black man is often centered in his psychological emasculation and in the black woman's reaction to his pain. She anguishes over his tragedy, and too often in unreasoning, cruel resentment she will praise the reputed superior virtues of white men, the hated cripplers of his manhood. She may goad him, prod him unmercifully to be a man, and then, fearing his bloody destruction by racist cops and other killers stalking the ghettos, she will beg him not to rise up, not to be a man.

She is rewarded with the smoldering hostility of her man for her
clumsy and painful attempts at therapy. And possession of the alabaster symbol of esthetic splendor and freedom, the white woman, becomes his dream, his obsession, for with her he can trample, stomp upon the traditions and rules of the white world. And perhaps within the pungent fire of her forbidden cunt he expects to burn away his secret self-hatred and find the glory of his manhood. By sexual conquest of the white woman, he can hurt and torment the white man and punish the unappreciative black woman.

My many years as a black pimp gave me an intimate, clear view (through my whores' recounting of the sexual antics of white men) of the twisted motivations that lie behind the white man's sexual hunger for black women. Not so odd (in view of the guilt factor) is the fact that the majority of white men who compulsively go into the treacherous ghettos on sex hunts are racists (most white men in America are).

Some of them prefer smooth-looking, well-groomed, clean girls for straight sex. Many will pay to verbally or sometimes physically abuse the girls. Others prefer the roughest, toughest and least clean girls in the streets on whom to perform cunnilingus, and in other frequent instances to wallow in defecation and to receive other forms of gross sexual punishment.

One effect of racism in America is to impose such an aura of vileness around sexual intercourse between white man (the racist) and black woman that he must regard her in his guilt and hostility as a subhuman animal, a mere garbage dump for his sperm and hostilities. The sadistic racist becomes the whimpering sexual masochist only because his guilt overwhelms his hatred for the black race. The racist submits his quivering body to the beatings and feces of the black woman. Eagerly, joyously, he roots his ecstatic nose into a black cunt to stain himself, punish himself. With balls near bursting, he will leave pleasant nests (and the alabaster supercunt) in suburbia to comb the booby-trapped ghetto for a black female object—his instrument of torture.

The white man is notorious for his “sock it in and run” treatment of black women. Relatively few white men take black women as mates. But thousands of white women marry black men. The arrangement is one of the most trying between two human beings.

The white woman so attached must renounce her whitehood for blackhood and literally become a nigger and all that it implies in racist America. She is shut off in most cases from relatives and friends, and marooned in an alien black world where true black friends are hard to come by. The black man is in the ironic position of possessing the symbol of freedom, yet he is hobbled and shackled by his blackness and must constantly guard against making his white mate the substitute object of his obsessive and smoldering hatred for the racist white man. The worst torment of all can be the gnawing suspicion that his woman is hating him for making a nigger of her and that she dreams secretly of fleeing the black world to return to the white world and a white man.

White women come to black men because they are guilt-ridden apologists for white racism. They come to offer a compassionate white bosom in penance; many are rebels thumbing noses at white social and sexual taboos. Some are derelicts, rebuffed by the white world and ego starved. They can be women who simply meet a black man and desire him, or they can be faddists doing the “in” thing of impaling themselves at least once on a mythic nigger love bone.

I do not believe that the effects of the black revolution will do more than increase the gravitation of white women to the sexual magnet, the new-dimensioned black man, and thereby further polarize the races and lure new recruits to the ranks of hard-core racists in America. The wild dreamers of the total integrationist dream (that one day a black man can, for instance, kiss his white wife on, say, a downtown street in Jackson, Mississippi, without being instantly torn to pieces) can be excused as they sheepishly slink away fifty or even a hundred years from now.

T
oday's Uncle Tom and his master have not changed basically in philosophy, motivation and relationship since the days of slavery when the genuflective “House Nigger,” the original Uncle Tom, flashed his pearly .32 and supported the white slave master's atrocities against the lives and minds and human rights of his own black kind.

Now, as then, Uncle Tom adores his master and often has great talent for mimicry of his idol which reveals his confusion and self-hatred.

Today's Uncle Tom is often not averse to peddling his daughter's virtue or ransoming his soul to the devil to own a house in ecstatic proximity to the master. Masochistically, he prefers the master's watering and feeding places where he waits in catatonic terror for the inevitable outraged white soldier of segregation to lop off his quivering black balls with a verbal saber.

Until the kickoff of the violent phase of black revolution in Watts in 1965, Uncle Tom luxuriated in the approbation and confidence of the master. The subsequent proliferation of violent black rebellion in Detroit, Newark, Chicago and elsewhere across America dramatically exposed the near worthlessness and obsolescence of political and religious Tom as an effective agent for the master in his strategy to keep niggers nonviolent and peaceful in the ghetto torture chambers while Uncle Tom conned the masses that he was
negotiating fruitfully with the master and/or God, and everything was going to be all right pretty soon.

Tom's value to the master plummets proportionally to the acceleration of loud mass dissent against poverty and racism and revolutionary violence in the black ghettos. And Tom in the violent seventies will not only be treated with contemptuous disdain by the master, but will, like all blacks, have no immunity to possible genocide or imprisonment in a concentration camp.

Uncle Tom comes forth in many hats and shapes—politician, preacher, greedy, glory-grabbing nigger socialite and the plain power addict. But all are outlaw whores in the stable of the white power structure and suck a mixture of shit and money from the bung hole of the master as the murderous noose of racism and poverty chokes their brethren.

I believe that many so-called black religious and political leaders start out with sincerity and a determination to help the black race in its struggle for justice and equality but are trapped and processed into Uncle Toms by cunning white politicians and a conditioned yen for “silken living.” Of course, there are blacks who successfully resist the process, but they usually suffer stunted careers and are shunted to oblivion by the master.

An aristocratic character (a rich, white liberal politician) in a novel I once wrote graphically delineated the process when he boasted to a white conservative police chief about the master plan for the suppression of black freedom in America.

He said, “Pete, you're a fine policeman. I admire you greatly as such. But your political ideas are all wet. I'm going to give you a few political facts of life. But first, I must preface a bit.

“I, and at least ninety percent of the whites in this country with so-called liberal leanings, privately wouldn't care a whit if all the niggers in America were herded into one of your larger canyons out West and then bombed into oblivion. However, we realize that the niggers are with us and lamentably will perhaps
always be with us. You conservatives can't resist your childish displays of hostility.

“You are not aware of the master plan now in effect in these United States for the containment and control of the niggers. That master plan is in the competent hands of the liberal white leaders. They are the indispensable agents of the white race. It is they with their mastery of the base emotion, their sophisticated analysis of nigger psychology, that permits them to project a merciful sympathetic image.

“This is vital so that harassed, beleaguered nigger ministers and other black leaders can have such a source to which they can appeal. Pete, a four-letter word is the key to the white master plan.

“That word is hope. It means that what is desired is obtainable. The human organism when deprived of it can become unpredictable, destructive, deadly. Pete, the liberals are aware that the great masses of niggers hope for escape from the ghettos.

“They want to spill over into the mainstream of American life and pollute it with their criminality and lust for our women. They want to rub elbows with us all. They want to lose the consciousness of their blackness at the expense of our culture and privacy. They want to contaminate our Anglo-Saxon bloodline.

“Pete, the fatal failing of the conservative is that he bluntly and stupidly strangles hope in the niggers. His rigid emotional structure won't let him practice the subtle arts of deception and guile. These are essential adjuncts in our strategy to lull, to keep alive hope in the nigger without making his wild dreams of freedom realities.

“You say we liberals have helped countless niggers to escape from the ghettos through appointive positions in government and industry. That we liberals put those white collars around their black necks, not the conservatives. That we betrayed the white race and let the niggers invade our white society. Pete, you're tragically misinformed. There are really two ghettos. One is physical, the other psychological. Now it is true that we have selected certain niggers to wear white collars.

“Almost all of them do make physical escapes from the ghetto, with our assistance, of course. Our motives are first to give dramatic, well-publicized reinforcement to our liberal image.