Kobie Colemon is the Dark Man of Violence. He has dared to interrogate the ultimate political question, the role of violence in liberation, by succinctly stating this most intimate view: "What does your conscience say? You will fulfill your special duty as a human being, even if it kills." Dark Man of Violence is the second in a series of recent pursuits, The Revolutionary Vol. 1 was the first, with work progressing quickly on the To Kill And Die: Dark Man Of Violence novel.
To Kill and Die: Dark Man of Violence
by Kobie Colemon
To Kill and Die: Dark Man of Violence
by Kobie Colemon
Published Oct 25, 2008
Genre: PHILOSOPHY / Social
Knowledge is Survival, Violence is Power
"This book is a veritable explosion!" The new handbook for the Black Revolution, its topics include God and Christ, how to change the shape of the world, and the role of violence in social change; it is a must-read for all who want to be free.
To Kill And Die: Dark Man of Violence explores the profound dilemma of Black existence in order to advance a theory of human freedom, a theory tempered by an awareness of the difficulties and limitations of the oppressed individual.
I am a murderer. I say this with neither compunction nor grimness, but only to warn you. You don’t need a warning, though, because now you’ve seen me in action. So maybe it’s best to take a break here, and explain to you how I reached this imperturbable point. Don’t worry; as long as I’m confined to this prison of prose and essays, you’re safe - but stay frosty! For one never knows when I might become bored with intellectual discourse and be compelled, once again, to leap. Yet today is a good day for mental exercises, so let’s begin, shall we?
Now you can begin to identify with my plight, the plight of the dark man. Often miseducated and marginalized, this person, this slave, is locked inside a ghetto collective where a virtual jail cell is erected to contain his living Black body, as well as the life of his mind. Within this limited space, he nonetheless conducts a life of quiet desperation, which is sporadically punctuated by desperate acts of a more violent – and utterly self-destructive nature.
If and when I choose to sidestep even this world, the degrading and dehumanizing world that has been administered for me, you can begin to understand my doubly exclusive existence, and appreciate the conflict of consciousness it bears. Where and how do I enter and into what world?
I fall into a monotony that is shared in the daily life of the ghetto collective. A life without knowledge shared among those without title, without sense of tomorrow. No sense of community, or political project. No God, nor concept of morality. Nothing is sought. The administered world is no longer divided into the just and the unjust, because to consider the matter to be just or unjust is to require that you believe in something. But if you believe in nothing, if nothing has any meaning and if you can make no value judgment whatsoever, then everything is possible and nothing has any importance. There is no pro or con, no right or wrong. Good and Evil are the products of fortune. While you have no higher values to guide your actions, your aim is immediate efficacy. Since nothing is true or false, good or bad, your guiding principle has become to demonstrate that you are the strongest, or the prettiest, the most ruthless, or the sexiest.
The dark man merely undergoes a factual existence. Everything is everything day in and day out, but my motivation and desire is torn from inside out. Crucial social interactions, including racist phenomena, are accepted or temporarily avoided depending upon my cognitive disposition and physiological condition. The question of my responsibility doesn’t arise until the end, perhaps after some harmful ill-fated incident, and then it is too late.
I am, as are all the actors in this world, in a sense, “guilty without guilt.” For me, there is no reason to act or not to act, to feel remorse for the sake of evil or to feel righteous for goodness sake because all has been administered. So now the administered world has been divided into prisoners and executioners, murderers and rebels, masters and slaves; there are agents and non-agents, victims and perpetrators – and, here, they are all the same persons.
Participation in this life brings about an intellectual quagmire. The inability to constructively affirm an identity in the past has left me privately craving acceptance, the experience of exclusion producing extreme anger and bitterness. Of course, manifestations of these feelings actually intensify the social isolation, creating situations I must rationalize as comedy, but with a mindfulness that quickly turns to tragedy. For, in the end I think too hard, intelligence mixed with disdain, and I suffer intense, self-inflicted humiliation, while other Blacks who embrace their administered world suffer quietly.
I want my reality to conquer and redefine these illegitimate social practices. However, I understand that the fictive idealism of the administered world, of which I am a visible part, and the discriminatory attitudes of the masters are not only reciprocally reinforcing, but also self-fulfilling. Somehow I’m in a process, both social and historical, of becoming what others have condemned, and what I myself have feared, but I am no longer a child who can claim emotion as an excuse for my irrational behavior. Quite the contrary, I am a man, and an effective divorce from the administered world may not necessarily restore private or public equilibrium. But, because I am so entangled in the history of discrimination, a divorce may further corrode the already damaged attitudes and abilities of my disfavored person. This heightened awareness of self versus the world into which others seek to trap me leads only to further awareness of the unhappiness of my own consciousness. Soon, I come to embody everything I criticize, revealing “just how completely I have internalized society’s effort to marginalize me.”
This is my downfall.