Monday, November 28, 2016

Black Power!

Black Power!

By: Stokely Carmichael/Kwame Ture

*Speech at UC Berkeley delivered on October 1966.

"Thank you very much. It’s a privilege and an honor to be in the white intellectual ghetto of the West. We wanted to do a couple of things before we started. The first is that, based on the fact that SNCC, through the articulation of its program by its chairman, has been able to win elections in Georgia, Alabama, Maryland, and by our appearance here will win an election in California, in 1968 I'm going to run for President of the United States. I just can't make it, 'cause I wasn't born in the United States. That's the only thing holding me back.

We wanted to say that this is a student conference, as it should be, held on a campus, and that we're not ever to be caught up in the intellectual masturbation of the question of Black Power. That’s a function of people who are advertisers that call themselves reporters. Oh, for my members and friends of the press, my self-appointed white critics, I was reading Mr. Bernard Shaw two days ago, and I came across a very important quote which I think is most apropos for you. He says, "All criticism is a[n] autobiography." Dig yourself. Okay.

The philosophers Camus and Sartre raise the question whether or not a man can condemn himself. The black existentialist philosopher who is pragmatic, Frantz Fanon, answered the question. He said that man could not. Camus and Sartre was not. We in SNCC tend to agree with Camus and Sartre, that a man cannot condemn himself.¹ Were he to condemn himself, he would then have to inflict punishment upon himself. An example would be the Nazis. Any prisoner who -- any of the Nazi prisoners who admitted, after he was caught and incarcerated, that he committed crimes, that he killed all the many people that he killed, he committed suicide. The only ones who were able to stay alive were the ones who never admitted that they committed a crimes [sic] against people -- that is, the ones who rationalized that Jews were not human beings and deserved to be killed, or that they were only following orders.

On a more immediate scene, the officials and the population -- the white population -- in Neshoba County, Mississippi -- that’s where Philadelphia is -- could not -- could not condemn [Sheriff] Rainey, his deputies, and the other fourteen men that killed three human beings. They could not because they elected Mr. Rainey to do precisely what he did; and that for them to condemn him will be for them to condemn themselves.

In a much larger view, SNCC says that white America cannot condemn herself. And since we are liberal, we have done it: You stand condemned. Now, a number of things that arises from that answer of how do you condemn yourselves. Seems to me that the institutions that function in this country are clearly racist, and that they're built upon racism. And the question, then, is how can black people inside of this country move? And then how can white people who say they’re not a part of those institutions begin to move? And how then do we begin to clear away the obstacles that we have in this society, that make us live like human beings? How can we begin to build institutions that will allow people to relate with each other as human beings? This country has never done that, especially around the country of white or black.

Now, several people have been upset because we’ve said that integration was irrelevant when initiated by blacks, and that in fact it was a subterfuge, an insidious subterfuge, for the maintenance of white supremacy. Now we maintain that in the past six years or so, this country has been feeding us a "thalidomide drug of integration," and that some negroes have been walking down a dream street talking about sitting next to white people; and that that does not begin to solve the problem; that when we went to Mississippi we did not go to sit next to Ross Barnett²; we did not go to sit next to Jim Clark³; we went to get them out of our way; and that people ought to understand that; that we were never fighting for the right to integrate, we were fighting against white supremacy.

Now, then, in order to understand white supremacy we must dismiss the fallacious notion that white people can give anybody their freedom. No man can give anybody his freedom. A man is born free. You may enslave a man after he is born free, and that is in fact what this country does. It enslaves black people after they’re born, so that the only acts that white people can do is to stop denying black people their freedom; that is, they must stop denying freedom. They never give it to anyone.

Now we want to take that to its logical extension, so that we could understand, then, what its relevancy would be in terms of new civil rights bills. I maintain that every civil rights bill in this country was passed for white people, not for black people. For example, I am black. I know that. I also know that while I am black I am a human being, and therefore I have the right to go into any public place. White people didn't know that. Every time I tried to go into a place they stopped me. So some boys had to write a bill to tell that white man, "He’s a human being; don’t stop him." That bill was for that white man, not for me. I knew it all the time. I knew it all the time.

I knew that I could vote and that that wasn’t a privilege; it was my right. Every time I tried I was shot, killed or jailed, beaten or economically deprived. So somebody had to write a bill for white people to tell them, "When a black man comes to vote, don’t bother him." That bill, again, was for white people, not for black people; so that when you talk about open occupancy, I know I can live anyplace I want to live. It is white people across this country who are incapable of allowing me to live where I want to live. You need a civil rights bill, not me. I know I can live where I want to live.

So that the failures to pass a civil rights bill isn’t because of Black Power, isn't because of the Student Nonviolent Coordinating Committee; it's not because of the rebellions that are occurring in the major cities. It is incapability of whites to deal with their own problems inside their own communities. That is the problem of the failure of the civil rights bill.

And so in a larger sense we must then ask, How is it that black people move? And what do we do? But the question in a greater sense is, How can white people who are the majority -- and who are responsible for making democracy work -- make it work? They have miserably failed to this point. They have never made democracy work, be it inside the United States, Vietnam, South Africa, Philippines, South America, Puerto Rico. Wherever American has been, she has not been able to make democracy work; so that in a larger sense, we not only condemn the country for what it's done internally, but we must condemn it for what it does externally. We see this country trying to rule the world, and someone must stand up and start articulating that this country is not God, and cannot rule the world.

Now, then, before we move on we ought to develop the white supremacy attitudes that were either conscious or subconscious thought and how they run rampant through the society today. For example, the missionaries were sent to Africa. They went with the attitude that blacks were automatically inferior. As a matter of fact, the first act the missionaries did, you know, when they got to Africa was to make us cover up our bodies, because they said it got them excited. We couldn’t go bare-breasted any more because they got excited.

Now when the missionaries came to civilize us because we were uncivilized, educate us because we were uneducated, and give us some -- some literate studies because we were illiterate, they charged a price. The missionaries came with the Bible, and we had the land. When they left, they had the land, and we still have the Bible. And that has been the rationalization for Western civilization as it moves across the world and stealing and plundering and raping everybody in its path. Their one rationalization is that the rest of the world is uncivilized and they are in fact civilized. And they are un-civil-ized.

And that runs on today, you see, because what we have today is we have what we call "modern-day Peace Corps missionaries," and they come into our ghettos and they Head Start, Upward Lift, Bootstrap, and Upward Bound us into white society, 'cause they don’t want to face the real problem which is a man is poor for one reason and one reason only: 'cause he does not have money -- period. If you want to get rid of poverty, you give people money -- period.

And you ought not to tell me about people who don’t work, and you can’t give people money without working, 'cause if that were true, you’d have to start stopping Rockefeller, Bobby Kennedy, Lyndon Baines Johnson, Lady Bird Johnson, the whole of Standard Oil, the Gulf Corp, all of them, including probably a large number of the Board of Trustees of this university. So the question, then, clearly, is not whether or not one can work; it’s Who has power? Who has power to make his or her acts legitimate? That is all. And that this country, that power is invested in the hands of white people, and they make their acts legitimate. It is now, therefore, for black people to make our acts legitimate.

Now we are now engaged in a psychological struggle in this country, and that is whether or not black people will have the right to use the words they want to use without white people giving their sanction to it; and that we maintain, whether they like it or not, we gonna use the word "Black Power" -- and let them address themselves to that; but that we are not going to wait for white people to sanction Black Power. We’re tired waiting; every time black people move in this country, they’re forced to defend their position before they move. It’s time that the people who are supposed to be defending their position do that. That's white people. They ought to start defending themselves as to why they have oppressed and exploited us.

Now it is clear that when this country started to move in terms of slavery, the reason for a man being picked as a slave was one reason -- because of the color of his skin. If one was black one was automatically inferior, inhuman, and therefore fit for slavery; so that the question of whether or not we are individually suppressed is nonsensical, and it’s a downright lie. We are oppressed as a group because we are black, not because we are lazy, not because we're apathetic, not because we’re stupid, not because we smell, not because we eat watermelon and have good rhythm. We are oppressed because we are black.

And in order to get out of that oppression one must wield the group power that one has, not the individual power which this country then sets the criteria under which a man may come into it. That is what is called in this country as integration: "You do what I tell you to do and then we’ll let you sit at the table with us." And that we are saying that we have to be opposed to that. We must now set up criteria and that if there's going to be any integration, it's going to be a two-way thing. If you believe in integration, you can come live in Watts. You can send your children to the ghetto schools. Let’s talk about that. If you believe in integration, then we’re going to start adopting us some white people to live in our neighborhood.

So it is clear that the question is not one of integration or segregation. Integration is a man's ability to want to move in there by himself. If someone wants to live in a white neighborhood and he is black, that is his choice. It should be his rights. It is not because white people will not allow him. So vice versa: If a black man wants to live in the slums, that should be his right. Black people will let him. That is the difference. And it's a difference on which this country makes a number of logical mistakes when they begin to try to criticize the program articulated by SNCC.

Now we maintain that we cannot be afford to be concerned about 6 percent of the children in this country, black children, who you allow to come into white schools. We have 94 percent who still live in shacks. We are going to be concerned about those 94 percent. You ought to be concerned about them too. The question is, Are we willing to be concerned about those 94 percent? Are we willing to be concerned about the black people who will never get to Berkeley, who will never get to Harvard, and cannot get an education, so you’ll never get a chance to rub shoulders with them and say, "Well, he’s almost as good as we are; he’s not like the others"? The question is, How can white society begin to move to see black people as human beings? I am black, therefore I am; not that I am black and I must go to college to prove myself. I am black, therefore I am. And don’t deprive me of anything and say to me that you must go to college before you gain access to X, Y, and Z. It is only a rationalization for one's oppression.

The -- The political parties in this country do not meet the needs of people on a day-to-day basis. The question is, How can we build new political institutions that will become the political expressions of people on a day-to-day basis? The question is, How can you build political institutions that will begin to meet the needs of Oakland, California? And the needs of Oakland, California, is not 1,000 policemen with submachine guns. They don't need that. They need that least of all. The question is, How can we build institutions where those people can begin to function on a day-to-day basis, where they can get decent jobs, where they can get decent houses, and where they can begin to participate in the policy and major decisions that affect their lives? That’s what they need, not Gestapo troops, because this is not 1942, and if you play like Nazis, we playing back with you this time around. Get hip to that.

The question then is, How can white people move to start making the major institutions that they have in this country function the way it is supposed to function? That is the real question. And can white people move inside their own community and start tearing down racism where in fact it does exist? Where it exists. It is you who live in Cicero and stop us from living there. It is white people who stop us from moving into Grenada. It is white people who make sure that we live in the ghettos of this country. it is white institutions that do that. They must change. In order -- In order for America to really live on a basic principle of human relationships, a new society must be born. Racism must die, and the economic exploitation of this country of non-white peoples around the world must also die -- must also die.

Now there are several programs that we have in the South, most in poor white communities. We're trying to organize poor whites on a base where they can begin to move around the question of economic exploitation and political disfranchisement. We know -- we've heard the theory several times -- but few people are willing to go into there. The question is, Can the white activist not try to be a Pepsi generation who comes alive in the black community, but can he be a man who’s willing to move into the white community and start organizing where the organization is needed? Can he do that? The question is, Can the white society or the white activist disassociate himself with two clowns who waste time parrying with each other rather than talking about the problems that are facing people in this state? Can you dissociate yourself with those clowns and start to build new institutions that will eliminate all idiots like them.

And the question is, If we are going to do that when and where do we start, and how do we start? We maintain that we must start doing that inside the white community. Our own personal position politically is that we don't think the Democratic Party represents the needs of black people. We know it don't. And that if, in fact, white people really believe that, the question is, if they’re going to move inside that structure, how are they going to organize around a concept of whiteness based on true brotherhood and based on stopping exploitation, economic exploitation, so that there will be a coalition base for black people to hook up with? You cannot form a coalition based on national sentiment. That is not a coalition. If you need a coalition to redress itself to real changes in this country, white people must start building those institutions inside the white community. And that is the real question, I think, facing the white activists today. Can they, in fact, begin to move into and tear down the institutions which have put us all in a trick bag that we’ve been into for the last hundred years?

I don't think that we should follow what many people say that we should fight to be leaders of tomorrow. Frederick Douglass said that the youth should fight to be leaders today. And God knows we need to be leaders today, 'cause the men who run this country are sick, are sick. So that can we on a larger sense begin now, today, to start building those institutions and to fight to articulate our position, to fight to be able to control our universities -- We need to be able to do that -- and to fight to control the basic institutions which perpetuate racism by destroying them and building new ones? That’s the real question that face us today, and it is a dilemma because most of us do not know how to work, and that the excuse that most white activists find is to run into the black community.

Now we maintain that we cannot have white people working in the black community, and we mean it on a psychological ground. The fact is that all black people often question whether or not they are equal to whites, because every time they start to do something, white people are around showing them how to do it. If we are going to eliminate that for the generation that comes after us, then black people must be seen in positions of power, doing and articulating for themselves, for themselves.

That is not to say that one is a reverse racist; it is to say that one is moving in a healthy ground; it is to say what the philosopher Sartre says: One is becoming an "antiracist racist." And this country can’t understand that. Maybe it's because it's all caught up in racism. But I think what you have in SNCC is an anti-racist racism. We are against racists. Now if everybody who is white see themself [sic] as a racist and then see us against him, they're speaking from their own guilt position, not ours, not ours.

Now then, the question is, How can we move to begin to change what's going on in this country. I maintain, as we have in SNCC, that the war in Vietnam is an illegal and immoral war. And the question is, What can we do to stop that war? What can we do to stop the people who, in the name of our country, are killing babies, women, and children? What can we do to stop that? And I maintain that we do not have the power in our hands to change that institution, to begin to recreate it, so that they learn to leave the Vietnamese people alone, and that the only power we have is the power to say, "Hell no!" to the draft.

We have to say -- We have to say to ourselves that there is a higher law than the law of a racist named McNamara. There is a higher law than the law of a fool named Rusk. And there's a higher law than the law of a buffoon named Johnson. It’s the law of each of us. It's the law of each of us. It is the law of each of us saying that we will not allow them to make us hired killers. We will stand pat. We will not kill anybody that they say kill. And if we decide to kill, we're going to decide who we going to kill. And this country will only be able to stop the war in Vietnam when the young men who are made to fight it begin to say, "Hell, no, we ain’t going."

Now then, there's a failure because the Peace Movement has been unable to get off the college campuses where everybody has a 2S and not going to get drafted anyway. And the question is, How can you move out of that into the white ghettos of this country and begin to articulate a position for those white students who do not want to go. We cannot do that. It is something -- sometimes ironic that many of the peace groups have beginning to call us violent and say they can no longer support us, and we are in fact the most militant organization [for] peace or civil rights or human rights against the war in Vietnam in this country today. There isn’t one organization that has begun to meet our stance on the war in Vietnam, 'cause we not only say we are against the war in Vietnam; we are against the draft. We are against the draft. No man has the right to take a man for two years and train him to be a killer. A man should decide what he wants to do with his life.

So the question then is it becomes crystal clear for black people because we can easily say that anyone fighting in the war in Vietnam is nothing but a black mercenary, and that's all he is. Any time a black man leaves the country where he can’t vote to supposedly deliver the vote for somebody else, he’s a black mercenary. Any time a -- Any time a black man leaves this country, gets shot in Vietnam on foreign ground, and returns home and you won’t give him a burial in his own homeland, he’s a black mercenary, a black mercenary.

And that even if I were to believe the lies of Johnson, if I were to believe his lies that we're fighting to give democracy to the people in Vietnam, as a black man living in this country I wouldn’t fight to give this to anybody. I wouldn't give it to anybody. So that we have to use our bodies and our minds in the only way that we see fit. We must begin like the philosopher Camus to come alive by saying "No!" That is the only act in which we begin to come alive, and we have to say "No!" to many, many things in this country.

This country is a nation of thieves. It has stole everything it has, beginning with black people, beginning with black people. And that the question is, How can we move to start changing this country from what it is -- a nation of thieves. This country cannot justify any longer its existence. We have become the policeman of the world. The marines are at our disposal to always bring democracy, and if the Vietnamese don’t want democracy, well dammit, "We’ll just wipe them the hell out, 'cause they don’t deserve to live if they won’t have our way of life."

There is then in a larger sense, What do you do on your university campus? Do you raise questions about the hundred black students who were kicked off campus a couple of weeks ago? Eight hundred? Eight hundred? And how does that question begin to move? Do you begin to relate to people outside of the ivory tower and university wall? Do you think you’re capable of building those human relationships, as the country now stands? You're fooling yourself. It is impossible for white and black people to talk about building a relationship based on humanity when the country is the way it is, when the institutions are clearly against us.

We have taken all the myths of this country and we've found them to be nothing but downright lies. This country told us that if we worked hard we would succeed, and if that were true we would own this country lock, stock, and barrel -- lock, stock, and barrel -- lock, stock, and barrel. It is we who have picked the cotton for nothing. It is we who are the maids in the kitchens of liberal white people. It is we who are the janitors, the porters, the elevator men; we who sweep up your college floors. Yes, it is we who are the hardest workers and the lowest paid, and the lowest paid.

And that it is nonsensical for people to start talking about human relationships until they're willing to build new institutions. Black people are economically insecure. White liberals are economically secure. Can you begin to build an economic coalition? Are the liberals willing to share their salaries with the economically insecure black people they so much love? Then if you’re not, are you willing to start building new institutions that will provide economic security for black people? That’s the question we want to deal with. That's the question we want to deal with.

We have to seriously examine the histories that we have been told. But we have something more to do than that. American students are perhaps the most politically unsophisticated students in the world, in the world, in the world. Across every country in this world, while we were growing up, students were leading the major revolutions of their countries. We have not been able to do that. They have been politically aware of their existence. In South America our neighbors down below the border have one every 24 hours just to remind us that they're politically aware.

And we have been unable to grasp it because we’ve always moved in the field of morality and love while people have been politically jiving with our lives. And the question is, How do we now move politically and stop trying to move morally? You can't move morally against a man like Brown and Reagan. You've got to move politically to put them out of business. You've got to move politically.

You can’t move morally against Lyndon Baines Johnson because he is an immoral man. He doesn’t know what it’s all about. So you’ve got to move politically. You've got to move politically. And that we have to begin to develop a political sophistication -- which is not to be a parrot: "The two-party system is the best party in the world." There is a difference between being a parrot and being politically sophisticated.

We have to raise questions about whether or not we do need new types of political institutions in this country, and we in SNCC maintain that we need them now. We need new political institutions in this country. Any time -- Any time Lyndon Baines Johnson can head a Party which has in it Bobby Kennedy, Wayne Morse, Eastland, Wallace, and all those other supposed-to-be-liberal cats, there’s something wrong with that Party. They’re moving politically, not morally. And that if that party refuses to seat black people from Mississippi and goes ahead and seats racists like Eastland and his clique, it is clear to me that they’re moving politically, and that one cannot begin to talk morality to people like that.

We must begin to think politically and see if we can have the power to impose and keep the moral values that we hold high. We must question the values of this society, and I maintain that black people are the best people to do that because we have been excluded from that society. And the question is, we ought to think whether or not we want to become a part of that society. That's what we want to do.

And that that is precisely what it seems to me that the Student Nonviolent Coordinating Committee is doing. We are raising questions about this country. I do not want to be a part of the American pie. The American pie means raping South Africa, beating Vietnam, beating South America, raping the Philippines, raping every country you’ve been in. I don’t want any of your blood money. I don’t want it -- don't want to be part of that system. And the question is, How do we raise those questions? How do we ....How do we begin to raise them?

We have grown up and we are the generation that has found this country to be a world power, that has found this country to be the wealthiest country in the world. We must question how she got her wealth? That's what we're questioning, and whether or not we want this country to continue being the wealthiest country in the world at the price of raping every -- everybody else across the world. That's what we must begin to question. And that because black people are saying we do not now want to become a part of you, we are called reverse racists. Ain’t that a gas?

Now, then, we want to touch on nonviolence because we see that again as the failure of white society to make nonviolence work. I was always surprised at Quakers who came to Alabama and counseled me to be nonviolent, but didn’t have the guts to start talking to James Clark to be nonviolent. That is where nonviolence needs to be preached -- to Jim Clark, not to black people. They have already been nonviolent too many years. The question is, Can white people conduct their nonviolent schools in Cicero where they belong to be conducted, not among black people in Mississippi. Can they conduct it among the white people in Grenada?

Six-foot-two men who kick little black children -- can you conduct nonviolent schools there? That is the question that we must raise, not that you conduct nonviolence among black people. Can you name me one black man today who's killed anybody white and is still alive? Even after rebellion, when some black brothers throw some bricks and bottles, ten thousand of them has to pay the crime, 'cause when the white policeman comes in, anybody who’s black is arrested, "'cause we all look alike."

So that we have to raise those questions. We, the youth of this country, must begin to raise those questions. And we must begin to move to build new institutions that's going to speak to the needs of people who need it. We are going to have to speak to change the foreign policy of this country. One of the problems with the peace movement is that it's just too caught up in Vietnam, and that if we pulled out the troops from Vietnam this week, next week you’d have to get another peace movement for Santo Domingo. And the question is, How do you begin to articulate the need to change the foreign policy of this country -- a policy that is decided upon race, a policy on which decisions are made upon getting economic wealth at any price, at any price.

Now we articulate that we therefore have to hook up with black people around the world; and that that hookup is not only psychological, but becomes very real. If South America today were to rebel, and black people were to shoot the hell out of all the white people there -- as they should, as they should -- then Standard Oil would crumble tomorrow. If South Africa were to go today, Chase Manhattan Bank would crumble tomorrow. If Zimbabwe, which is called Rhodesia by white people, were to go tomorrow, General Electric would cave in on the East Coast. The question is, How do we stop those institutions that are so willing to fight against "Communist aggression" but closes their eyes to racist oppression? That is the question that you raise. Can this country do that?

Now, many people talk about pulling out of Vietnam. What will happen? If we pull out of Vietnam, there will be one less aggressor in there -- we won't be there, we won't be there. And so the question is, How do we articulate those positions? And we cannot begin to articulate them from the same assumptions that the people in the country speak, 'cause they speak from different assumptions than I assume what the youth in this country are talking about.

That we're not talking about a policy or aid or sending Peace Corps people in to teach people how to read and write and build houses while we steal their raw materials from them. Is that what we're talking about? 'Cause that’s all we do. What underdeveloped countries needs -- information on how to become industrialized, so they can keep their raw materials where they have it, produce them and sell it to this country for the price it’s supposed to pay; not that we produce it and sell it back to them for a profit and keep sending our modern day missionaries in, calling them the sons of Kennedy. And that if the youth are going to participate in that program, how do you raise those questions where you begin to control that Peace Corps program? How do you begin to raise them?

How do we raise the questions of poverty? The assumptions of this country is that if someone is poor, they are poor because of their own individual blight, or they weren’t born on the right side of town; they had too many children; they went in the army too early; or their father was a drunk, or they didn’t care about school, or they made a mistake. That’s a lot of nonsense. Poverty is well calculated in this country. It is well calculated, and the reason why the poverty program won’t work is because the calculators of poverty are administering it. That's why it won't work.

So how can we, as the youth in the country, move to start tearing those things down? We must move into the white community. We are in the black community. We have developed a movement in the black community. The challenge is that the white activist has failed miserably to develop the movement inside of his community. And the question is, Can we find white people who are going to have the courage to go into white communities and start organizing them? Can we find them? Are they here and are they willing to do that? Those are the questions that we must raise for the white activist.

And we're never going to get caught up in questions about power. This country knows what power is. It knows it very well. And it knows what Black Power is 'cause it deprived black people of it for 400 years. So it knows what Black Power is. That the question of, Why do black people -- Why do white people in this country associate Black Power with violence? And the question is because of their own inability to deal with "blackness." If we had said "Negro power" nobody would get scared. Everybody would support it. Or if we said power for colored people, everybody’d be for that, but it is the word "black" -- it is the word "black" that bothers people in this country, and that’s their problem, not mine -- they're problem, they're problem.

Now there's one modern day lie that we want to attack and then move on very quickly and that is the lie that says anything all black is bad. Now, you’re all a college university crowd. You’ve taken your basic logic course. You know about a major premise and minor premise. So people have been telling me anything all black is bad. Let’s make that our major premise.

Major premise: Anything all black is bad.

Minor premise or particular premise: I am all black.


I’m never going to be put in that trick bag; I am all black and I’m all good, dig it. Anything all black is not necessarily bad. Anything all black is only bad when you use force to keep whites out. Now that’s what white people have done in this country, and they’re projecting their same fears and guilt on us, and we won’t have it, we won't have it. Let them handle their own fears and their own guilt. Let them find their own psychologists. We refuse to be the therapy for white society any longer. We have gone mad trying to do it. We have gone stark raving mad trying to do it.

I look at Dr. King on television every single day, and I say to myself: "Now there is a man who’s desperately needed in this country. There is a man full of love. There is a man full of mercy. There is a man full of compassion." But every time I see Lyndon on television, I said, "Martin, baby, you got a long way to go."

So that the question stands as to what we are willing to do, how we are willing to say "No" to withdraw from that system and begin within our community to start to function and to build new institutions that will speak to our needs. In Lowndes County, we developed something called the Lowndes County Freedom Organization. It is a political party. The Alabama law says that if you have a Party you must have an emblem. We chose for the emblem a black panther, a beautiful black animal which symbolizes the strength and dignity of black people, an animal that never strikes back until he's back so far into the wall, he's got nothing to do but spring out. Yeah. And when he springs he does not stop.

Now there is a Party in Alabama called the Alabama Democratic Party. It is all white. It has as its emblem a white rooster and the words "white supremacy" for the write. Now the gentlemen of the Press, because they're advertisers, and because most of them are white, and because they're produced by that white institution, never called the Lowndes County Freedom Organization by its name, but rather they call it the Black Panther Party. Our question is, Why don't they call the Alabama Democratic Party the "White Cock Party"? (It's fair to us.....) It is clear to me that that just points out America's problem with sex and color, not our problem, not our problem. And it is now white America that is going to deal with those problems of sex and color.

If we were to be real and to be honest, we would have to admit -- we would have to admit that most people in this country see things black and white. We have to do that. All of us do. We live in a country that’s geared that way. White people would have to admit that they are afraid to go into a black ghetto at night. They are afraid. That's a fact. They're afraid because they’d be "beat up," "lynched," "looted," "cut up," etcetera, etcetera. It happens to black people inside the ghetto every day, incidentally, and white people are afraid of that. So you get a man to do it for you -- a policeman. And now you figure his mentality, when he's afraid of black people. The first time a black man jumps, that white man going to shoot him. He's going to shoot him. So police brutality is going to exist on that level because of the incapability of that white man to see black people come together and to live in the conditions. This country is too hypocritical and that we cannot adjust ourselves to its hypocrisy.

The only time I hear people talk about nonviolence is when black people move to defend themselves against white people. Black people cut themselves every night in the ghetto -- Don't anybody talk about nonviolence. Lyndon Baines Johnson is busy bombing the hell of out Vietnam -- Don't nobody talk about nonviolence. White people beat up black people every day -- Don't nobody talk about nonviolence. But as soon as black people start to move, the double standard comes into being.

You can’t defend yourself. That's what you're saying, 'cause you show me a man who -- who would advocate aggressive violence that would be able to live in this country. Show him to me. The double standards again come into itself. Isn’t it ludicrous and hypocritical for the political chameleon who calls himself a Vice President in this country to -- to stand up before this country and say, "Looting never got anybody anywhere"? Isn't it hypocritical for Lyndon to talk about looting, that you can’t accomplish anything by looting and you must accomplish it by the legal ways? What does he know about legality? Ask Ho Chi Minh, he'll tell you.

So that in conclusion we want to say that number one, it is clear to me that we have to wage a psychological battle on the right for black people to define their own terms, define themselves as they see fit, and organize themselves as they see it. Now the question is, How is the white community going to begin to allow for that organizing, because once they start to do that, they will also allow for the organizing that they want to do inside their community. It doesn’t make a difference, 'cause we’re going to organize our way anyway. We're going to do it. The question is, How are we going to facilitate those matters, whether it’s going to be done with a thousand policemen with submachine guns, or whether or not it’s going to be done in a context where it is allowed to be done by white people warding off those policemen. That is the question.

And the question is, How are white people who call themselves activists ready to start move into the white communities on two counts: on building new political institutions to destroy the old ones that we have? And to move around the concept of white youth refusing to go into the army? So that we can start, then, to build a new world. It is ironic to talk about civilization in this country. This country is uncivilized. It needs to be civilized. It needs to be civilized.

And that we must begin to raise those questions of civilization: What it is? And who do it? And so we must urge you to fight now to be the leaders of today, not tomorrow. We've got to be the leaders of today. This country -- This country is a nation of thieves. It stands on the brink of becoming a nation of murderers. We must stop it. We must stop it. We must stop it. We must stop it.

And then, therefore, in a larger sense there's the question of black people. We are on the move for our liberation. We have been tired of trying to prove things to white people. We are tired of trying to explain to white people that we’re not going to hurt them. We are concerned with getting the things we want, the things that we have to have to be able to function. The question is, Can white people allow for that in this country? The question is, Will white people overcome their racism and allow for that to happen in this country? If that does not happen, brothers and sisters, we have no choice but to say very clearly, "Move over, or we’re going to move on over you."

Thank you."

¹ Probably meant to say Fanon.

² Former Governor of Mississippi

³ Sheriff of Selma, Alabama


Saturday, November 12, 2016

Njera Keith's Open Letter To ALL Black Community Organizers, Activists, Leaders & Scholars

First of all, I love you for better or for worse. I’d like to thank you for your tireless efforts and constant struggles. Thank you for your dedication to our cause. Thank you for your immunity to apathy, the bystander effect, and the temptation to embrace individualism and abandon your people. I appreciate you for that, if nothing else. Brothers and Sisters, friends, and partners in the struggle, the time for radical change has been upon us for many many years. We owe it to our people to push for and adopt comprehensive changes in the way we engage in freedom fighting, organizing, and community building. Now, I can hear some of you already, drawing breath in preparation to remind me that I can not be so arrogant or presumptuous as to tell you how to fight for your liberation. I’m not telling. I’m praying that we can agree to try something different.

What we’re doing IS. NOT. WORKING. The reason our efforts are often in vain, the reason our victories are usually symbolic and not significantly tangible, the reason we are continuously forced to compromise on and water down our stance is because we are attempting to affect change through, around, and within a system that is oppressive by design. Not only are we attempting to affect change through an unethical and fundamentally depraved system, but we are sending members of our community the message that the only answer lies within it, leaving them feeling lost and hopeless every single time it fails us. The fact that the Black community feels defeated because Trump was elected president speaks volumes about how successful we’ve been at organizing where we’re needed, establishing relationships where they matter, and developing an independence that instills a sense of security in our community that thrives irrespective of election results. We are failing each other.

This system is one of white hegemony. It always has been and it was intended to remain so until the end of time. Europeans didn’t leave Europe during the Age of Exploration to spread “democracy.” They invaded the homes of Africans, of the indigenous peoples of North and South America, and of those who inhabited Asia to exploit their natural resources. We all know how the story goes: WE were the most valuable resource. Why? Because capitalism demands the separation of immediate producers (those of us who toil the most for society) from the means of production. Capitalism demands that the level of remuneration for labor is substantially lower than the value of the goods produced . Hopefully, we all understand what that means. It means that a thriving capitalist system is dependent upon SLAVERY or a similarly inequitable relationship between those who own the means of production and the immediate producers. It means that those who benefit from the current economic system have a vested interest in maintaining the very conditions that are detrimental to us. What are those conditions? Food insecurity. Housing insecurity. Violence. Trauma. Indoctrination. Relying solely on policy reform to protect and free us from those conditions is a mistake. Do any of us really believe that a Bernie Sanders or a Hillary Clinton or even a Jill Stein, even if their intentions are what they say they are, can garner the support they need in their OWN communities to go up against those with said interest? Can we depend on and trust them to do that? Or is it wiser to feed ourselves? Is it wiser to build our own shelter? Is it wiser to teach our people self defense and arm ourselves? Is it wiser to remove ourselves from white supremacist institutions and educate ourselves? Isn’t it wiser for us to create our own spaces, systems, and infrastructure so that we are no longer forced to rely on and participate in processes that are threatening to our lives and to our freedom?

In his Ballot or the Bullet speech in 1964, Malcolm X insisted that Black people in this country were not Americans and should not delude themselves by thinking otherwise. “I’m not going to sit at your table and watch you eat, with nothing on my plate, and call myself a diner,” he said. He was sure that Black people would realize that the enemy would always scheme to disenfranchise us and that our new found comprehension of the depth of our marginalization would lead us to develop and utilize a new tactic. His words were “a ballot is like a bullet. You don’t throw your ballot until you see a target, and if that target is not within your reach, keep your ballot in your pocket.” Liberation is our target. I’m open to hearing any explanation as to how we would have come within reach of it by voting or choosing a particular candidate in this month’s election. Stop shaming our people for their voting choices and start working together to meet their needs with or without mainstream social and political support.

Nicholas Stephanopoulos of the University of Chicago conducted a study that revealed that policy issues that received attention from the Black community were given low priority status. His analysis of public opinion data and laws passed at the state and federal level suggested that “as support for policy rises within the Black community, the odds of it being achieved actually declines.” Stephanopoulos came to the conclusion that explicit African-American support for a policy issue is effectively a death sentence for that issue. How is this possible when the Black turnout to elections has steadily increased since 1996? How is this possible when in the 2008 presidential election and the 2010 midterm elections our turnout rivaled that of White America? It’s possible because our faith in this system is misplaced. It’s possible because voting alone will NOT save us and it’s important that we stop buying into the idea that any elected official will lead us to freedom.

The number of hate groups in the United States surged from 888 in 2008 to 1,007 in 2012. That surge was a direct result of our success in electing President Obama. 88,736 Black people have died as a result of hate crimes from 1995-2012. Eighty-eight thousand seven hundred and thirty six of our brothers and sisters have died because of the color of their skin and our participation in the current political system has only grown over that time. Just last year 483 hate crimes were reported in Los Angeles. 60% of those hate crimes were against Black people. The aforementioned statistics do NOT include police shootings that we all know are also racially motivated. In 2015, two UNARMED Black people were killed by police per week. This has gone on for ages. Before they gunned us down, they lynched us. Will we continue to allow our people to die because we refuse to reject a system that was created to empower white males?

To be anti-capitalist, anti-oppression, anti-sexist, anti-indoctrination, anti-marginalization, anti-criminalization, anti-hunger, anti-homelessness, and/or anti-violence is to REJECT the current economic system, to REJECT the representative democracy that fails us repeatedly, and REJECT the conditioning that we have been subjected to since the white man decided that free labor was the way to go. To be Pro-Black is to REJECT the system that is the antithesis of pro-blackness. I urge you to embrace ideas of equally distributing resources, of direct and participatory democracy, of sustainable living practices and of the development of proper defense in preparation for whatever forces seek to circumvent our progress. None of us can do this without the other. I love you all dearly and I hope you will join Black Sovereign Nation in building the African Village Cooperative and disentangling our community from the grasp of its oppressor. We look forward to organizing with you in spaces that are exclusively Black.

With Love,


Sunday, November 6, 2016

Intersectionality & Problematic White Gaze: Feminism

Today is a perfect example of what I have been saying about White Gaze and how people like to separate Blackness (to be bluntly specific) from being marginalized. Whether it is done maliciously or with good intention, it is offensive and proves that folks often do things from a place of privilege. Feminism is and can be a touchy subject, I personally know for a fact that I would not be who I am or where I am without the Black women in my life. With that said, this post is NOT about me. This post is intentionally meant to signal boost Black women who have been silenced by men of all races and their white women counterparts.

Before I continue do you remember or know what White Gaze means? Here is a refresher:

"The white gaze is looking at the world through a white person’s eyes. In America it is everywhere. It is in history books, on billboards, on television, in films, in fashion magazines, on the Internet. It is the world as told by white people for white people...

Most White Americans do not see it that way: they are just presenting the world as it is, the way anyone would who was being fair, honest and open-minded. Any twist it might have is purely a personal one.

They fail to see how the colour of their skin colours their view of the world. That is for two reasons:

Many live in such a white world that their white gaze is rarely challenged and so they do not even notice that it is there. Only certain black voices make it through into that world, mostly those of Rented Negroes.

Whites like to believe “I do not see race” and “we are all the same”. In a colour-blind world there is no white gaze. They believe, want to believe, in a colour-blind world, which means the white gaze should not be, therefore must not be."

Often times Whites in general and for the context of this post, the mainstream feminist community always commit the crime of exclusion to take the moral high ground. They say that "this isn't about race, it's about hate toward ALL women. But women are Black too and the "I don't see Race," erasure that inspired this post is at an all time high. A good friend of mine, Aysha Bee posted this on twitter:

As you can see, Aysha was clear with her demand. Unfortunately, her tweet was turned into a meme that misrepresented her message by Feminist Apparel and posted on their facebook:

Aysha responded to the post and outlined the problematic nature of the meme and its caption "We should ALL be allowed to get angry without being stereotyped." In the spirit of the theme of "nothing about us without us" I am sharing Aysha's response because women can speak for themselves:

"I'm the author of this tweet and I wrote this tweet with no other intention except to challenge the dehumanization of Black women and erase the "Angry Black Woman" stigma that us Black women suffer from. 

I appreciate platforms that use their social capital to heighten the voices of Black women.

However; I have a couple complaints here.

1) Feminist Apparel

I would appreciate if you would edit your caption.

It says "We should ALL be allowed to get angry without being stereotyped."

You are intentionally misrepresenting my tweet. My tweet is not meant to represent all women. It was meant to represent specifically BLACK women because it is US who deal with this stereotype. Not White women. Please do not misuse literature from Black women under the guise of solidarity.

2) The comments underneath the original post are extremely derailing. I expected that when I realized that the following of Feminist Apparel is made up of a large portion of White women.

They have used this post to center themselves.

They brought up how hard it is being a "red-head", how other races of women supposedly face this Angry Black Woman stereotype, how as White women they supposedly face similar mistreatment by just being a feminist, etc.

ALL of that is unacceptable.

Even their excuse that they are "bringing up their own experiences in order to empathize" is not valid. You don't need to center yourself just to offer support to Black women.

If this page is going to take a stand for Black women, do it the correct way."


Tuesday, November 1, 2016

The Chronicles Of An Angry Black Queer: Hey White People

It should be noted that I am writing from my perspective, which is that of a Black, masculine presenting gay man who happens to be an Atheist. I will be writing about my thoughts and experiences as an activist, human and life in general. These posts will not be academic or even properly written in some of your opinions.

Entry #4: Hey White People

Getty Images

White People,

When we speak or post about you and whiteness in any venue, especially social media, it really isn't intended for you to share or express your opinion about the subject matter. Seemingly, you appear to have this need, a need to have a say, to give permission in order for our Black words and thoughts to have weight. The FACT is that your opinion is not the one that matters, we say what we say without need of your acceptance or approval. Our posts, blogs and other expressions regarding our experiences with you (even this one) are not an invitation for you to opine a counter argument. What y'all like to do is spew vitriol, show your fragility and tell us how we should view our experiences. You don't get to tell us how we process the experiences of our blackness and you can keep that white gaze bullshit to yourself. We did not give you permission to defend yourselves to us. We really don't want to hear it, you don't get come talking that "not all white people" bullshit while trying to claim acceptance of our experience with your racist ass counterparts.

"I accept your views and all. But there is a way to deliver it. Quite frankly, truth also hurts that black people kill each other all the time and never flinch. But when white people do it, we're all supposed to feel guilty? It doesn't work like that." - Random Becky

A lot of you whites think that you "accept" our thoughts that we share, but you really don't! You spew micro-aggressions by pointing out shit like the Black on Black crime myth while still feeling like YOU somehow have a right to our bodies and minds, to give us permission. You like to think that you are more intelligent than us, but your mediocrity always shines through when you use terms and phrases coined from your white gaze. Take the example of Black on Black crime that y'all like to lean on so much, it is actually called intra - racial crime and pretty much occurs at the same rate across racial groups. But I digress, for too long we've had to go along with what white folks have told us about who we were, are, and should be. Because of this need to tell us who we should be (you know, for your comfort) tone policing and gas lighting have become tools to protect your white privilege.

- Gas-lighting -
To manipulate (someone) by psychological means into questioning their own sanity.

- Tone Policing -
When arguments produced in an angry tone are dismissed irrespective of the legitimacy of the argument.

Tell me the last time you went into white only spaces an attempted to correct your cohorts like you attempt to do in black spaces. You don't get to tell us how we should speak about an issue, you don't get to tone police us. You don't get to gaslight us. NO, You don't get a say on how we say or do anything. You are being told NO, and you probably should have gotten used to it years ago. Unfortunately your whiteness is set up in a way that being told no is not a viable option for you. Permission was never granted for you to walk into our personal places, spaces, and bubbles to reach out touch us in ways that violate us. Yet, in your whiteness you will claim that you acted out of "curiosity" and will act as if said curiosity is what gave you permission. This claim of curiosity will get you into a world of trouble, as you should be warned that we ain't and won't be peaceful when you violate us. White allies are guilty of this, especially when it comes to spaces and tone policing. Even the BEST White allies/accomplices tend to overstep with their solidarity. White folks get over zealous in their support and when this happens they start speaking when we should speak for ourselves.

"What I do know is white people will protect themselves before saving or protecting Black lives. yes, even the anti racist white people." - Patrisse Khan-Cullors

Stop trying to lead in this movement in a way that centers you, the movements of the marginalized are not your movements, you play a support role. The Black Lives Matter movement is not yours. You don't deserve the attention, the Black people you support deserve that. Do not speak for us when we can speak for ourselves, we don't need a translator so that your white cohorts can understand. Stop saying "us" and "we," when you post and speak about issues that directly affects/effects the Black community. You don't know what it is to be part of the Black diaspora. You are needed in the spaces where you don't normally see Black folks or even in spaces where we are not welcome, that is when you you speak up. Then after you speak up, bring a Black person into the space so we can speak for ourselves. I could say more, but I have given this too much attention...