The Willie Lynch Letter. Are Black Americans Still Following the Script of Division?

The Willie Lynch Question: Are We Still Following the Script?

BLXCR Special Edition | Knowledge of Self, Social Engineering and the Power of Unity

There is a reason the so-called Willie Lynch Letter continues to circulate throughout Black America. Historians have raised serious questions about its authenticity, and credible scholarship has pointed to language and terminology that do not fit a document supposedly written in 1712. We should acknowledge that truth rather than build an argument on questionable history. But there is another reason this document refuses to disappear: when we read the strategy described inside it and then look at some of what is happening among us today, parts of it sound uncomfortably familiar.

That does not prove the letter is authentic. What it does is give us an opportunity to examine ourselves and ask a more important question: whether the document is real or not, why do some of the divisions described in it look so recognizable today?

The Blueprint: Turn Our Differences Against Us

The central idea attributed to the letter is actually simple: take the natural differences that already exist among a people and turn those differences into weapons. The circulated text points to age, complexion, intelligence, sex, status, geography, height and even fine hair versus coarse hair. It then describes fear, distrust and envy as tools that could deepen those divisions.

That is where this conversation has to begin. The strategy described in the letter is not simply about physically controlling people. It describes something much deeper: condition people long enough to distrust one another, and eventually they may continue the division without anyone having to force them to do it.

That is what makes the comparison to modern times worth examining.

Light Skin, Dark Skin and the Hair Question

One of the most recognizable parts of the alleged letter deals with complexion and hair. The text describes using dark skin against light skin and even identifies fine hair versus coarse hair as differences that could be exploited.

Now look at how long those same conversations have remained with us. We still hear descriptions such as light skin, dark skin, good hair and bad hair. Children can learn early which complexions, facial features or hair textures society considers more desirable, and those messages can eventually influence how people see themselves and one another.

This is not about criticizing a Black woman because she wears a wig, weave, blonde hair, colored contacts or chooses to straighten her hair. Personal style does not automatically tell us how somebody feels about themselves. The deeper conversation is about understanding where our standards of beauty came from and why characteristics closer to European beauty standards have historically been elevated while African characteristics have so often had to be defended.

A Black child should not have to first learn to question their appearance and then spend adulthood learning how to love it. There should be nothing unusual about dark skin, broad features, full lips, natural hair or tightly coiled hair. When people have been exposed to certain beauty standards for generations, those standards can eventually become internal. What began outside of us can become something we unknowingly carry inside of us.

Black Man Against Black Woman

The alleged letter then moves into another division that should immediately get our attention: male against female and female against male.

Look at some of what is happening today. Turn on certain podcasts, scroll through social media or spend enough time reading comment sections and you will see Black men and Black women publicly tearing one another apart. One bad relationship becomes evidence against an entire gender. One man's experience becomes proof that Black women are the problem, while one woman's experience becomes proof that Black men cannot be trusted.

Pain becomes content. Relationships become debates. Private disagreements become livestreams, and disrespect becomes entertainment.

This is where the comparison becomes important because the alleged strategy was not simply about getting men and women to disagree. The goal described was distrust. There is a major difference between disagreement and learning to see one another as natural enemies.

We can address sexism, abuse, misogyny and male chauvinism without declaring war on men, just as we can protect and strengthen manhood without diminishing women. We should also be careful about adopting any interpretation of feminism or gender politics that teaches Black men and Black women that liberation requires fighting one another.

Accountability is necessary. Gender warfare is not.

We Have Already Seen What Happens When We Work Together

History gives us another picture of Black men and Black women. During slavery, families fought desperately to remain connected despite a system that could legally sell husbands away from wives and children away from parents. After emancipation, Black people established schools, businesses, churches, mutual-aid organizations and communities while facing extraordinary racial violence and discrimination.

During Jim Crow and the struggle for civil rights, brothers and sisters organized, marched, taught, built institutions and sometimes placed their lives on the line together. Black men and women were never perfect, and they certainly did not always agree, but our progress repeatedly required cooperation.

That history should teach us something. If today's culture convinces Black men that Black women are their enemy and Black women that Black men are their enemy, then we should recognize how closely that outcome resembles the male-versus-female division described in the circulated Lynch text.

Old Against Young: Breaking the Chain of Knowledge

Another part of the alleged letter receives far less attention, but it may be one of the most important. The text describes turning the old Black male against the young Black male and the young against the old.

Look at the distance that sometimes exists between our generations today. Some elders look at young people and see disrespect, irresponsibility and hopelessness. Some young people look at elders and see people who are outdated, disconnected and incapable of understanding today's world.

While the two generations argue, valuable knowledge can disappear between them.

Our elders carry experiences that cannot be downloaded from the internet. Our young people possess creativity, energy and technological understanding that our communities need. Neither generation should have to become irrelevant for the other to matter.

When elders stop teaching and young people stop listening, history has to be learned again through painful experience. A community disconnected from its elders can lose its memory, while a community disconnected from its youth can lose its future.

Status: Another Way to Separate the Village

The circulated letter also identifies status as something that can be manipulated. That should cause us to examine what status looks like today.

We now have countless ways of deciding who supposedly matters more: income, degrees, job titles, neighborhoods, cars, clothing, social-media followers and proximity to celebrity. Sometimes the brother earning six figures begins believing he has nothing in common with the brother working with his hands. Someone with multiple degrees may look down on someone without formal education, while somebody struggling financially may begin resenting another person's success.

There is nothing wrong with achievement. We should encourage education, business ownership, financial growth and professional success. The problem begins when achievement becomes another reason for separating ourselves from one another rather than asking how our individual success can contribute to something larger than ourselves.

Envy: When Somebody Else's Blessing Becomes Our Problem

The circulated text specifically identifies envy alongside fear and distrust, and modern technology has created an environment where comparison can follow us everywhere.

Social media constantly invites us to compare our real lives with carefully selected pieces of somebody else's life. We see the house but not the mortgage. We see the vacation but not the debt. We see the relationship photographs but not the disagreements. We see the success without seeing the years of sacrifice behind it.

If we are not careful, somebody else's blessing stops becoming inspiration and becomes a reason for resentment.

That is dangerous for any community trying to build collectively. We should want to see our brothers and sisters succeed. Their success should show our children what is possible, not give us another reason to pull one another down.

Dependency: Who Do We Trust to Build for Us?

Perhaps one of the deepest ideas contained in the circulated letter concerns dependency. The text proposes creating a condition where enslaved people distrust one another while remaining dependent upon those controlling them.

That deserves examination today—not because our current circumstances are identical to slavery, because they clearly are not, but because dependency remains an important question for any community seeking greater independence.

How much of what we eat, wear, watch, finance, build and consume comes from institutions outside our communities? How often do we spend money with businesses that have no relationship with our neighborhoods while businesses within our communities struggle for support? How often do we wait for outside institutions to recognize our talent before we recognize it ourselves?

This does not mean isolating ourselves from the rest of society or refusing to do business with people who do not look like us. The question is whether we possess enough economic, educational and institutional strength to make genuine choices for ourselves.

There is a difference between participating in society and being completely dependent upon somebody else to provide everything we need.

When Someone Else Teaches You Who You Are

Dependency is not only economic. It can also become intellectual and cultural.

Enslaved Africans did not arrive in America without history, culture, language, spirituality, family structures or civilization. Yet generations of African descendants were educated inside systems that often introduced our story through enslavement instead of teaching what existed before European domination.

That creates another question worth asking: What happens when someone else controls the beginning of your story?

If everything children learn about themselves begins with chains, plantations and oppression, they can miss the civilizations, scholars, builders, warriors, families, spiritual traditions and cultures that existed before enslavement. Understanding slavery is necessary, but slavery cannot become the beginning of Black identity.

Knowledge of self requires understanding who we were before somebody told us who we were supposed to be.

God, Religion and the Colonial Question

Religion deserves that same level of examination. Christianity was sometimes manipulated by enslavers who selected teachings emphasizing obedience, while Black Christians also used that same faith to challenge slavery, segregation and racial injustice. Islam likewise has deep roots in Africa, including among Africans who were enslaved in the Americas.

Our responsibility is not to replace one religious argument with another. It is to study.

We should understand how colonialism affected the way African people viewed themselves, their cultures and even representations associated with God. We should be willing to question why European images of Jesus became so dominant and why holiness itself was sometimes visually associated with whiteness.

At the same time, knowledge of God should not become another weapon we use against one another. If Christians, Muslims and people following other traditions spend more energy proving who has the correct label than addressing the condition of our communities, we have simply created another battlefield.

Our spiritual understanding should move us toward truth, discipline, service and greater knowledge of ourselves—not greater hatred of one another.

The Most Dangerous Stage: When We Do It to Ourselves

Once all these pieces are placed together, perhaps the most disturbing concept attributed to the Willie Lynch strategy becomes clearer. The document imagines division eventually becoming self-generating. After enough conditioning, the controller would supposedly no longer have to constantly create the conflict because the people would reproduce it themselves.

Whether those words originated with an eighteenth-century slaveholder or a later writer, that idea should make us examine ourselves.

Nobody has to order us to argue over complexion when we do it ourselves. Nobody has to command Black men and Black women to publicly humiliate one another when social-media algorithms can reward us for doing it. Nobody has to separate generations when elders and young people refuse to communicate. Nobody has to manufacture envy when we constantly measure our worth against somebody else's social-media page, and nobody has to tell us outside validation matters more when we refuse to support what we build ourselves.

At that point, the conversation can no longer remain only about what somebody once did to us. We also have to ask what we may have unknowingly learned to continue doing to ourselves.

We Don't Need Willie Lynch to Prove What History Already Proves

This is where we have to remain historically responsible. We do not have to prove that Willie Lynch stood somewhere in Virginia in 1712 and delivered this speech in order to make this argument.

The documented history is powerful enough.

Slavery happened. Families were separated. Black bodies were sexually exploited. Racial hierarchies were created. Colorism developed within those systems. Colonialism disrupted cultures. Segregation was enforced by law, and economic discrimination continued long after emancipation.

Those realities do not require a mysterious letter to make them true.

That is why the Willie Lynch Letter should not become our history book. It can become a mirror.

If a disputed document says people can be controlled by magnifying complexion, hair texture, gender, age, status, envy, distrust and dependency—and generations later we can recognize some of those fault lines among ourselves—the question is not whether somebody predicted our future.

The question is why we continue giving those divisions power over our present.

Knowledge of Self Changes the Script

This is where the conversation has to move from diagnosis to solution. We cannot spend the entire article discussing what was done to us without discussing what we can do for ourselves.

Knowledge of self means knowing ourselves beyond slavery, stereotypes and whatever somebody else's educational system or entertainment industry says we are. It means studying our history, strengthening our families, understanding our spiritual foundations, teaching our children, supporting responsible Black enterprise, respecting our elders and giving our young people something worth inheriting.

It means Black men protecting and respecting Black women while Black women respect and value Black men, with both having enough love for one another to hold each other accountable without treating each other as enemies.

Mental freedom does not mean blindly rejecting everything Western or automatically accepting everything African. Mental freedom means possessing enough knowledge, wisdom and understanding to examine what we inherited and consciously decide what deserves a place in our future.

Together Is How We Change the Ending

Maybe that is the lesson worth taking from the Willie Lynch Letter, whether the document itself is authentic or not. A divided people will always be easier to influence than people who recognize their common interests. Once we understand that, our response cannot simply be another speech about what somebody did to us hundreds of years ago. The response has to become what we are prepared to do for ourselves and one another today.

Our complexion should not divide us. Our hair should not divide us. Age should not divide us. Black manhood and Black womanhood should not become opposing forces. Different levels of education, income and social status should not erase our responsibility to one another, and different religious understandings should not prevent us from working together where our interests meet.

Unity does not mean we all think alike. Unity means our differences are not powerful enough to make us forget that we belong to the same village.

That is how we change the script. Instead of distrust, we build relationships. Instead of envy, we support achievement. Instead of dependency, we build institutions. Instead of generational warfare, elders pass down wisdom while young people bring new energy. Instead of Black men fighting Black women, we rebuild the respect necessary to strengthen families and protect our children.

So perhaps the question is no longer simply, "Was the Willie Lynch Letter real?" The better question may be, "How much longer are we willing to keep acting out the script?"

If division can be taught, unity can be taught. If distrust can pass from one generation to another, then knowledge, discipline, love and cooperation can be passed down as well. Once we recognize the pattern, we also gain the responsibility to break it.

Together is not simply something good to say. Our history shows what Black people have been capable of building when brothers and sisters understood that our common future was greater than our individual differences.

That is how we change the script. That is how we rebuild the village. And that is how we move forward—One Village, One Fight.

The Willie Lynch Letter

This speech was was said to have been delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Lynch was a British slave owner in the West Indies. It is alleged that he was invited to the colony of Virginia to teach his methods to slave owners there. The term "lynching" is derived from his last name. However, many people dispute this source of this story, due to the language used and other factors.

Greetings

"Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve. First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest and still the oldest methods for control of slaves. Ancient Rome's would envy us if my program is implemented.

As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we Cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions.

I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit. You suffer occasional fires, your animals are killed.

Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them. In my bag here, I have a full proof method for controlling your black slaves. I guarantee every one of you that if installed correctly It will control the slaves for at least 300 hundreds years.

My method is simple. Any member of your family or your overseer can use it. I have outlined a number of differences among the slaves; and I take these differences and make them bigger. I use fear, distrust and envy for control purposes. These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them.

On top of my list is "AGE" but it's there only because it starts with an "A." The second is "COLOR" or shade, there is Intelligence, size, sex, sizes of plantations, status on plantations, Attitude of owners, whether the slaves live in the valley, on a hill, East, West, North, South, have fine hair, course hair, or is tall or short. Now that you have a list of differences, I shall give you a outline of action, but before that, I shall assure you that Distrust is stronger than trust and envy stronger than adulation, respect or admiration.

The Black slaves after receiving this indoctrination shall carry on and will become self refueling and self generating for Hundreds of years, maybe Thousands. Don't forget you must pitch the OLD black Male vs. the Young black Male, and the Young black Male against the OLD black male. You must use the Dark skin slaves vs. the LIGHT skin slaves, and the Light skin slaves vs. the Dark skin slaves. You must use the Female vs. the Male. And the Male vs. the Female. You must also have you white servants and over- seers distrust all Blacks. But it is Necessary that your slaves trust and depend on us.

They must love, respect and trust only us. Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. If used intensely for one year, the slaves themselves will remain perpetually distrustful. Thank you gentlemen."

Let's make a slave

It was the interest and business of slave holders to study human nature, and the slave nature in particular, with a view to practical results. I and many of them attained astonishing proficiency in this direction. They had to deal not with earth, wood and stone, but with men and by every regard they had for their own safety and prosperity they needed to know the material on which they were to work. Conscious of the injustice and wrong they were every hour perpetuating and knowing what they themselves would do.

Were they the victims of such wrongs? They were constantly looking for the first signs of the dreaded retribution. They watched, therefore with skilled and practiced eyes, and learned to read with great accuracy, the state of mind and heart of the slave, through his sable face. Unusual sobriety, apparent abstractions, sullenness and indifference indeed, any mood out of the common was afforded ground for suspicion and inquiry.

Frederick Douglas Let's make a slave is a study of the scientific process of man breaking and slave making. It describes the rationale and results of the Anglo Saxons' ideas and methods of insuring the master/slave relationship.

Let's make a slave "The Original and Development of a Social Being Called "The Negro." Let us make a slave. What do we need? First of all we need a black nigger man, a pregnant nigger woman and her baby nigger boy. Second, we will use the same basic principle that we use in breaking a horse, combined with some more sustaining factors. What we do with horses is that we break them from one form of life to another that is we reduce them from their natural state in nature. Whereas nature provides them with the natural capacity to take care of their offspring, we break that natural string of independence from them and thereby create a dependency status, so that we may be able to get from them useful production for our business and pleasure

Cardinal principles for making a Negro

For fear that our future Generations may not understand the principles of breaking both of the beast together, the nigger and the horse. We understand that short range planning economics results in periodic economic chaos; so that to avoid turmoil in the economy, it requires us to have breath and depth in long range comprehensive planning, articulating both skill sharp perceptions. We lay down the following principles for long range comprehensive economic planning.

Both horse and nigger is no good to the economy in the wild or natural state. Both must be Broken and Tied together for orderly production. For orderly future, special and particular attention must be paid to the Female and the Youngest offspring. Both must be Crossbred to produce a variety and division of labor.

Both must be taught to respond to a peculiar new Language. Psychological and physical instruction of Containment must be created for both. We hold the six cardinal principles as truth to be self evident, based upon the following the discourse concerning the economics of breaking and tying the horse and the n-word together, all inclusive of the six principles laid down about.

Note: Neither principle alone will suffice for good economics. All principles must be employed for orderly good of the nation. Accordingly, both a wild horse and a wild or nature nigger is dangerous even if captured, for they will have the tendency to seek their customary freedom, and in doing so, might kill you in your sleep.

You cannot rest. They sleep while you are awake, and are awake while you are asleep. They are DANGEROUS near the family house and it requires too much labor to watch them away from the house. Above all, you cannot get them to work in this natural state. Hence both the horse and the n-word must be broken; that is breaking them from one form of mental life to another. Keep the body, take the mind! In other words break the will to resist.

Now the breaking process is the same for both the horse and the n-word, only slightly varying in degrees. But as we said before, there is an art in long range economic planning. You must keep your eye and thoughts on the Female and the Offspring of the horse and the nigger. A brief discourse in offspring development will shed light on the key to sound economic principles. Pay little attention to the generation of original breaking, but Concentrate of future generation.

Therefore, if you break the Female mother, she will Break the offspring in its early years of development and when the offspring is old enough to work, she will deliver it up to you, for her normal female protective tendencies will have been lost in the original breaking process.

For example take the case of the wild stud horse, a female horse and an already infant horse and compare the breaking process with two captured n-word males in their natural state, a pregnant nigger woman with her infant offspring. Take the stud horse, break him for limited containment. Completely break the female horse until she becomes very gentle, where as you or anybody can ride her in her comfort. Breed the mare and the stud until you have the desired offspring.

Then you can turn the stud to freedom until you need him again. Train the female horse where by she will eat out of your hand, and she will in turn train the infant horse to eat out of your hand also. When it comes to breaking the uncivilized nigger, use the same process, but vary the degree and step up the pressure, so as to do a complete reversal of the mind.

Take the meanest and most restless nigger, strip him of his clothes in front of the remaining male nigger, the female, and the nigger infant, tar and feather him, tie each leg to a different horse faced in opposite directions, set him a fire and beat both horses to pull him apart in front of the remaining n-word. The next step is to take a bull whip and beat the remaining nigger male to the point of death, in front of the female and the infant. Don't kill him, but Put the fear of God in him, for he can be useful for future breeding.

The breaking process of the African woman

Take the female and run a series of tests on her to see if she will submit to your desires willingly. Test her in every way, because she is the most important factor for good economics. If she shows any sign of resistance in submitting completely to your will, do not hesitate to use the bull whip on her to extract that last bit of bitch out of her. Take care not to kill her, for in doing so, you spoil good economic. When in complete submission, she will train her off springs in the early years to submit to labor when the become of age. Understanding is the best thing.

Therefore, we shall go deeper into this area of the subject matter concerning what we have produced here in this breaking process of the female nigger. We have reversed the relationship in her natural uncivilized state she would have a strong dependency on the uncivilized nigger male, and she would have a limited protective tendency toward her independent male offspring and would raise male off springs to be dependent like her.

Nature had provided for this type of balance. We reversed nature by burning and pulling a civilized nigger apart and bull whipping the other to the point of death, all in her presence. By her being left alone, unprotected, with the Male image destroyed, the ordeal caused her to move from her psychological dependent state to a frozen independent state. In this frozen psychological state of independence, she will raise her Male and female offspring in reversed roles.

For Fear of the young males life she will psychologically train him to be Mentally weak and dependent, but physically strong. Because she has become psychologically independent, she will train her Female off springs to be psychological independent. What have you got?

You've got the Nigger woman out front and the Nigger man behind and scared. This is a perfect situation of sound sleep and economic. Before the breaking process, we had to be alertly on guard at all times. Now we can sleep soundly, for out of frozen fear his woman stands guard for us. He cannot get past her early slave molding process. He is a good tool, now ready to be tied to the horse at a tender age. By the time a nigger boy reaches the age of sixteen, he is soundly broken in and ready for a long life of sound and efficient work and the reproduction of a unit of good labor force.

Continually through the breaking of uncivilized savage nigger, by throwing the nigger female savage into a frozen psychological state of independence, by killing of the protective male image, and by creating a submissive dependent mind of the nigger male slave, we have created an orbiting cycle that turns on its own axis forever, unless a phenomenon occurs and re shifts the position of the male and female slaves. We show what we mean by example. Take the case of the two economic slave units and examine them close

The Negro marriage unit

We breed two nigger males with two nigger females. Then we take the nigger male away from them and keep them moving and working. Say one nigger female bears a nigger female and the other bears a nigger male. Both nigger females being without influence of the nigger male image, frozen with a independent psychology, will raise their offspring into reverse positions.

The one with the female offspring will teach her to be like herself, independent and negotiable (we negotiate with her, through her, by her, negotiates her at will). The one with the nigger male offspring, she being frozen subconscious fear for his life, will raise him to be mentally dependent and weak, but physically strong, in other words, body over mind. Now in a few years when these two offspring's become fertile for early reproduction we will mate and breed them and continue the cycle. That is good, sound, and long range comprehensive planning.

Warning: possible interloping negatives

Earlier we talked about the non economic good of the horse and the nigger in their wild or natural state; we talked out the principle of breaking and tying them together for orderly production. Furthermore, we talked about paying particular attention to the female savage and her offspring for orderly future planning, then more recently we stated that, by reversing the positions of the male and female savages, we created an orbiting cycle that turns on its own axis forever unless a phenomenon occurred and resift and positions of the male and female savages.

Our experts warned us about the possibility of this phenomenon occurring, for they say that the mind has a strong drive to correct and re-correct itself over a period of time if I can touch some substantial original historical base, and they advised us that the best way to deal with the phenomenon is to shave off the brute's mental history and create a multiplicity of phenomena of illusions, so that each illusion will twirl in its own orbit, something similar to floating balls in a vacuum.

This creation of multiplicity of phenomena of illusions entails the principle of crossbreeding the nigger and the horse as we stated above, the purpose of which is to create a diversified division of labor thereby creating different levels of labor and different values of illusion at each connecting level of labor.

The results of which is the severance of the points of original beginnings for each sphere illusion. Since we feel that the subject matter may get more complicated as we proceed in laying down our economic plan concerning the purpose, reason and effect of crossbreeding horses and nigger, we shall lay down the following definition terms for future generations. Orbiting cycle means a thing turning in a given path. Axis means upon which or around which a body turns. Phenomenon means something beyond ordinary conception and inspires awe and wonder. Multiplicity means a great number.

Means a globe. Cross breeding a horse means taking a horse and breeding it with an ass and you get a dumb backward ass long headed mule that is not reproductive nor productive by itself. Crossbreeding nigger mean taking so many drops of good white blood and putting them into as many nigger women as possible, varying the drops by the various tone that you want, and then letting them breed with each other until another circle of color appears as you desire. What this means is this; Put the nigger and the horse in a breeding pot, mix some assess and some good white blood and what do you get?

You got a multiplicity of colors of ass backward, unusual n-words, running, tied to a backward ass long headed mules, the one productive of itself, the other sterile. (The one constant, the other dying, we keep the nigger constant for we may replace the mules for another tool) both mule and nigger tied to each other, neither knowing where the other came from and neither productive for itself, nor without each other.

Controlled language

Crossbreeding completed, for further severance from their original beginning, We must completely annihilate the mother tongue of both the new nigger and the new mule and institute a new language that involves the new life's work of both. You know language is a peculiar institution. It leads to the heart of a people. The more a foreigner knows about the language of another country the more he is able to move through all levels of that society.

Therefore, if the foreigner is an enemy of the country, to the extent that he knows the body of the language, to that extent is the country vulnerable to attack or invasion of a foreign culture. For example, if you take a slave, if you teach him all about your language, he will know all your secrets, and he is then no more a slave, for you can't fool him any longer, and Being a fool is one of the basic ingredients of an incidents to the maintenance of the slavery system.

For example, if you told a slave that he must perform in getting out "our crops" and he knows the language well, he would know that "our crops" didn't mean "our crops" and the slavery system would break down, for he would relate on the basis of what "our crops" really meant.

So you have to be careful in setting up the new language for the slaves would soon be in your house, talking to you as "man to man" and that is death to our economic system. In addition, the definitions of words or terms are only a minute part of the process. Values are created and transported by communication through the body of the language. A total society has many interconnected value system. All the values in the society have bridges of language to connect them for orderly working in the society.

But for these language bridges, these many value systems would sharply clash and cause internal strife or civil war, the degree of the conflict being determined by the magnitude of the issues or relative opposing strength in whatever form. For example, if you put a slave in a hog pen and train him to live there and incorporate in him to value it as a way of life completely, the biggest problem you would have out of him is that he would worry you about provisions to keep the hog pen clean, or the same hog pen and make a slip and incorporate something in his language where by he comes to value a house more than he does his hog pen, you got a problem. He will soon be in your house."