Archive for January, 2011

Egyptian Revolution Update: The Destruction of African Civilization

Sadly in the wake of the civil unrest in Egypt the artifacts of Egypt’s museums including the King Tut Exhibit in the Cairo Museum have been breached and there is mass looting of African Egyptian mummies as well. This is the African culture and history at least 4000yrs old and even artifacts dating back to the first Dynasty are now in danger of being damaged or looted. Please pray for the protection of our history and culture. Pray our ancestors and Gods of our ancestors protect our stolen and now threatened legacy.

Ras~

Share

Hip-Hop’s Founding Father Kool Herc No Longer Hospitalized, Still In Dire Need

UPDATE: Hip-Hop’s Founding Father Kool Herc No Longer Hospitalized, Still In Dire Need

For all donations to Kool Herc, send to: Kool Herc Productions PO Box 20472 Huntington Station, NY 11746

(AllHipHop News) Hip-Hop pioneer DJ Kool Herc has been released from a medical facility, but remains in need of financial aid to help with an unknown health condition.

“I just spoke to Kool Herc.he’s ok and in good spirits..but needs surgery..THIS TUESDAY at SUTRA..we’re gonna do a collection for him,” DJ Tony Touch tweeted earlier today.

According to Gangstarr’s DJ Premier, Kool Herc’s health is deteriorating and he is in need of monetary assistance, because he doesn’t have health insurance.

“Kool Herc is very sick,” DJ Premier revealed on his XM Satellite radio show Live From Headqcourterz. “For those that know about Hip-Hop, who we call the father of Hip-Hop, Kool Herc, is not doing well. It’s funny how we have a father of a culture that still lives, where as in some cultures they are dead and gone even though they may still be worshiped or reflected on in some kind of way.”

According to DJ Premier, he spoke to Herc, who revealed that he was in need of financial assistance because he didn’t have medical coverage.

Kool Herc, 55, is recognized by music historians as the Founding Father of Hip-Hop for his style of “Break” DJ’ing, which isolates the rhythm of a particular portion of a record.

He is credited for laying the foundation for the most popular genre of music in the world, after a party he hosted at 1520 Sedgwick Avenue, in the South Bronx.

DJ Kool Herc is also a community activist who led a multi-year effort to prevent the sale of 1520 Sedgwick to greedy real estate speculators.

In September of 2010, the building received a $5.6 million dollar federal loan that halted the sale of the building, allowing hundreds of tenants to keep their homes.

Additionally, the  building has officially been recognized as the place Hip-Hop music during the party, which took place on August 11th, 1973.

“Being as though he is the man that set this whole culture off, y’all [the fans] should be willing any type of way you can.”

Don;t let a lack of health insurance lead to the loss of another one of our greats!!!! I remember when we lost my man Poetic from the Grave Diggers and Too Poetic fame. We lost J-Dilla and almost lost Phife Dawg as well. Let us come together in the name of those of our elders that need us. That is what Hip Hop Culture is ALL about!!!.

Ras~

source
Share

Sundiata Keita

First Installment for Black History Month

Mansa “King of Kings” Sundiata Keita

(1217–1255 AD)

http://mandinkaoftheweek.files.wordpress.com/2010/04/1696003.png?w=214&h=294


Sundiata s Triumph

In about the year 1240, according to tradition, the Mandingo ruler Sundiata Keita fought a crucial battle against the Sosso (Fulah) King Sumanguru, and won. This is generally accounted as the beginning of the empire of Mali. An anonymous manuscript in Arabic, recovered and translated by the late Maurice Delafosse, tells the story of this battle as popular memory recorded it long afterwards.

——————-

As Sundiata advanced with his army to meet Sumanguru, he learned that Sumanguru was also coming against him with an army prepared for battle. They met in a place called Kirina [not far from the modern Koulikoro]. When Sundiata turned his eyes on the army of Sumanguru he believed they were a cloud and said: “What is this cloud on the eastern side?” They told him it was the army of Sumanguru. As for Sumanguru, when he saw the army of Sundiata, he exclaimed: “What is that mountain of stone?” For he thought it was a mountain. And they told him: “It is the army of Sundiata, which lies to the west of us.” Then the two columns came together and fought a murderous battle; in the thick of the fight, Sundiata uttered a great shout in the face of the warriors of Sumanguru, and at once these ran to get behind Sumanguru; the latter in his return uttered a great shout in the face of the warriors of Sundiata, all of whom fled to get behind Sundiata. Usually, when Sumanguru shouted, eight heads would rise above his own head.
When they had done this, Sundiata said to Sangaran Danguinia Konnte: “Have you forgotten the taboo?” [A reference to an earlier prophecy of Sumanguru's imminent downfall, and the manner of its bringing about.] As soon as Sangaran Danguinia heard Sundiata’s question he came to the front of the army, halted, grasped the arrow (spear?) armed with the spur of a white cock, and threw it at Sumanguru. As soon as it had struck Sumanguru, Sangaran said: “This is the arrow of him who knows the ancient secrets . . .” While he was saying this, Sumanguru vanished and was seen no more. Now he had had a gold bracelet on his wrist, and this fell on that spot [i.e., at Kirina]; a baobab tree grew out of it and carries the mark to this day. [Fifty years ago, it is said, the people of Kirina would still show their visitors a baobab tree which they held to be the same one as grew there on the day of Sundiata's famous victory.]

. . . As for Sundiata, he defeated the army of Sumanguru, ravaged the land of the Susu [Soso] and subjugated its people. Afterwards Sundiata became the ruler of an immense empire [Mali] . . .
——————

From Delafosse, Maurice, Traditions historiques et legendaries du Soudan occidental (Paris: 1913). Translated here from version in Notes Africaines, Institut Fran-Qais d’Afrique Noire, Dakar, July 1959: French text and valuable notes. Another version of the Sundiata legend is in D. T. Niane, Epopee Mandingue, trans. by G. R. Pickett as Sundiata: an Epic of Old Mali, London 1965, and recommended as a colourful introduction to West African oral literature

source
Share

Mother Trinidad and Tobago

Mother Trinidad and Tobago

http://www.venere.com/img/mappe/caraibi/trinidad_e_tobago.gif

By Dr. Selwyn R. Cudjoe

A few days after Kamla Persad Bissessar became the Prime Minister of Trinidad and Tobago she dropped in at the headquarters of the Maha Sabha and announced blithely that the nation will adopt a multicultural rather than a transcendent cultural policy that served our nation well during its first fifty years of its existence. Such an announcement constituted a repudiation or reversal of Dr. Eric Williams’s vision that was contained in his “Mother Trinidad and Tobago Speech” that emphasized our commonalities rather than our differences. Dr. Williams envisioned a nation in which we should consider ourselves Trinidadians and Tobagonians first, anything after that.

In his “Mother Trinidad and Tobago Speech” Dr. Williams intimated that we owe our primary allegiance to T&T rather than the various countries from which our ancestors came. In 2010, angered by the seemingly preferential treatment that Africans enjoyed under the People’s National Movement, the People’s Partnership (PP) decided to emphasize our difference rather than our commonalities thereby tearing away at the common cultural bond that holds us together as a nation.

The implications of these two approaches to nation building strike me forcible as I observe the turmoil taking place in Cote d’Ivoire, a neighbor of Ghana, where I have been renewing acquaintances with my mother land (sounds contradictory, doesn’t it) for the past three weeks. Looking at the events in Cote d’Ivoire no one would deny that its cultural policy or its managing its various ethnic groups has been responsible for the deep mess in which it finds itself. On the contrary, Ghana’s cultural policy has contributed immensely to its economic prosperity and political stability.

Ghana and Cote d’Ivorie began their national journeys in 1957 and 1960 respectively under the leadership of two strong-willed leaders: Kwame Nkrumah and Felix Houphouet-Boigny. While Ghana was subjected to British colonialism; Cote d’Ivoire was incorporated into the French system of paternalism and assimilation. Ghana embarked upon a socialist path of development that empowered the poor but proved disastrous for big businesses and foreign investors. Nkrumah was overthrown by the USA in 1966.

Cote d’Ivorie set out on a capitalist path. In the first twenty years after independence its economy grew at about 8 per cent per annum and was described as the “Ivorian miracle.” While the Ivorian economy kept growing, the Ghana economy fell into desperate straits and did not recover until the early1980s. During that period it performed poorly and experienced minus growth rates.

By the early eighties the world recession took its toll on the Ivorian economy. By 1990 Ivorian prosperity began to decline. After Houphnet-Boigny died in 1993, Henri Konan Bedie, the new president, emphasized the concept of “Ivority” that favored indigenous Ivorians, excluded immigrants who formed one third of the populace and targeted Muslims. Although Houghnet Boigny made Alassane Quattara his Prime Minister, President Bedie prevented him from running for the presidency in the 1990s because his parents were not born in the Cote d’Ivorie. In 1999 a military coup sent Bebie into exile in France.

Ivority had disastrous consequences for ethnic relations which explain many of the problems that exist in Cote d’Ivoire today. Gbagbo, the former President, who was defeated by Quattara in the November 28 election, refuses to give up the presidency. Two of defeated candidates (Quattara, a Mossi and Bedie, a Baoule, who received 32 and 22 per cent of the votes respectively in the run-up elections) came together under Quattara to defeat Gbagbo.

Ghana on the other hand used culture as a bedrock value and anchored its development upon bringing its fifty ethnic groups together, a major policy initiative of Nkrumah. This policy, very much like Dr. Williams’ transcendent cultural policy, explains much of Ghana’s recent prosperity which has made it a beacon of stability in Africa. An updated cultural policy, adopted in 2004, reinforced Nkrumah’s initiative. In his foreword to the latter document, John Kufuor, Ghana’s former president, wrote: “One fascinating attribute of our culture is the strength and unity we derive from our diverse cultural backgrounds.”

In 2007 South Africa awarded Dr. Williams its most prestigious national award posthumously. In making the award, Thambo Mbeki, former President of South Africa, declared that “The vision during our struggle for liberation was strikingly similar to the vision of the great West Indian historian and prime minister who directly addressed the great diversity of his country in the cause of national unity…This is the wisdom that we, too, apply for a single South Africa.” It is no coincidence that President Mbeki was one of the first African leaders to go to Cote d’Ivoire to try to settle the conflict there.

Persad-Bissessar has every right to modify our cultural policy-preferable after national debate-although such a policy should not advantage one group over another. And it cannot only be concerned with how much money each group gets from the national treasury. The trenchant observations of Martin Daly’s “Equal to Pythagoras” and Lenny Grant’s “Knife-Folk: Dining in Golden Memories” (in Sunday Express, January 16) demonstrate PP’s animosity towards the national instrument, the purveyors of that form and its calamitous approach to culture. When will they learn that culture cannot be quantified and/or reduced to how much money each form receives?

The proponents of Ghana’s cultural policy argue that its culture “is established by our concepts of Sankofa, which establishes linkages with the positive aspects of our past and the present. It therefore embodies the attitude of our people to the interaction between traditional values and the demands of modern technology within the contemporary international cultural milieu.” This suggests that in constructing national policy one cannot be unmindful of the relative value of each cultural input in the making of a nation’s culture.

Multiculturalism cannot be successful if it does not inculcate the positive aspects of our past, wield them into a usable whole; and use them as a foundation that brings the nation together. Nor can it privilege one culture over another. Thoughtful consideration must be given to incorporating the Williams model into a new multiculturalism policy giving the relative weight and value to each strand of our cultural patrimony.

If Dr. Williams’s approach to national culture is good enough for Ghana and South Africa, it should be good for T&T. It has prevented us from succumbing to the fate that now befalls Cote d’Ivoire. It is a necessary point of departure for any new formulation of our national culture policy.

Professor Cudjoe’s email address is

source
Share

Americans Worse off as far as Equality than Egypt.

Inequality In America Is Worse Than In Egypt, Tunisia Or Yemen

Egyptian, Tunisian and Yemeni protesters all say that inequality is one of the main reasons they’re protesting.

However, the U.S. actually has much greater inequality than in any of those countries.

Specifically, the “Gini Coefficient” – the figure economists use to measure inequality – is higher in the U.S.

[Click for larger image]

Gini Coefficients are like golf – the lower the score, the better (i.e. the more equality).

According to the CIA World Fact Book, the U.S. is ranked as the 42nd most unequal country in the world, with a Gini Coefficient of 45.

In contrast:

• Tunisia is ranked the 62nd most unequal country, with a Gini Coefficient of 40.

• Yemen is ranked 76th most unequal, with a Gini Coefficient of 37.7.

• And Egypt is ranked as the 90th most unequal country, with a Gini Coefficient of around 34.4.

And inequality in the U.S. has soared in the last couple of years, since the Gini Coefficient was last calculated, so it is undoubtedly currently much higher.

So why are Egyptians rioting, while the Americans are complacent?

Well, Americans – until recently – have been some of the wealthiest people in the world, with most having plenty of comforts (and/or entertainment) and more than enough to eat.

But another reason is that – as Dan Ariely of Duke University and Michael I. Norton of Harvard Business School demonstrate – Americans consistently underestimate the amount of inequality in our nation.

As William Alden wrote last September:

Americans vastly underestimate the degree of wealth inequality in America, and we believe that the distribution should be far more equitable than it actually is, according to a new study.

Or, as the study’s authors put it: “All demographic groups — even those not usually associated with wealth redistribution such as Republicans and the wealthy — desired a more equal distribution of wealth than the status quo.”

The report … “Building a Better America — One Wealth Quintile At A Time” by Dan Ariely of Duke University and Michael I. Norton of Harvard Business School … shows that across ideological, economic and gender groups, Americans thought the richest 20 percent of our society controlled about 59 percent of the wealth, while the real number is closer to 84 percent.

Click link for source of article and the study

Inequality In America Is Worse Than In Egypt, Tunisia Or Yemen

  • The Alex Jones Channel Alex Jones Show podcast Prison Planet TV Infowars.com Twitter Alex Jones' Facebook Infowars store

Washington’s Blog
January 29, 2011

Egyptian, Tunisian and Yemeni protesters all say that inequality is one of the main reasons they’re protesting.

However, the U.S. actually has much greater inequality than in any of those countries.

Specifically, the “Gini Coefficient” – the figure economists use to measure inequality – is higher in the U.S.

[Click for larger image]

Gini Coefficients are like golf – the lower the score, the better (i.e. the more equality).

According to the CIA World Fact Book, the U.S. is ranked as the 42nd most unequal country in the world, with a Gini Coefficient of 45.

In contrast:

• Tunisia is ranked the 62nd most unequal country, with a Gini Coefficient of 40.

• Yemen is ranked 76th most unequal, with a Gini Coefficient of 37.7.

• And Egypt is ranked as the 90th most unequal country, with a Gini Coefficient of around 34.4.

And inequality in the U.S. has soared in the last couple of years, since the Gini Coefficient was last calculated, so it is undoubtedly currently much higher.

So why are Egyptians rioting, while the Americans are complacent?

Well, Americans – until recently – have been some of the wealthiest people in the world, with most having plenty of comforts (and/or entertainment) and more than enough to eat.

But another reason is that – as Dan Ariely of Duke University and Michael I. Norton of Harvard Business School demonstrate – Americans consistently underestimate the amount of inequality in our nation.

As William Alden wrote last September:

Americans vastly underestimate the degree of wealth inequality in America, and we believe that the distribution should be far more equitable than it actually is, according to a new study.

Or, as the study’s authors put it: “All demographic groups — even those not usually associated with wealth redistribution such as Republicans and the wealthy — desired a more equal distribution of wealth than the status quo.”

The report … “Building a Better America — One Wealth Quintile At A Time” by Dan Ariely of Duke University and Michael I. Norton of Harvard Business School … shows that across ideological, economic and gender groups, Americans thought the richest 20 percent of our society controlled about 59 percent of the wealth, while the real number is closer to 84 percent.

Here’s the study:

Share

New York Times: Democracy is Bad for US Foreign Policy

Unrest in Egypt after the revolution in Tunisia has been misreported as usual by the US media. from CNN to MSNBC they are stating that because of civil unrest in Egypt they believe there is a potential for extremist elements to commandeer control of the Egyptian Government and they have even discussed a potential for Al Qaeda infiltration into Egypt. This is insanity. President Mubarak is the puppet ruler the US has installed and backed along the lines of the Sadat regime.

Sadat was a US pawn and set the stage in motion that would eventually place Mubarak and his Despotic Government in control of Egypt. On Democracy Now, they interviewed 80 year old Egyptian Human Rights Activist, Nawal Al Sadawy and Democracy Now’s own Senior Correspondent Sharif Abdel Kouddous related himself to a number of important historically notables Egyptians and Human Rights Activists himself flew to Egypt and gave a report stating that the people just want to have democratic control over who they want in office. There has been no burning of American flags or anti US sentiment in Egypt at all. They do acknowledge that the tear gas used on them by the Egyptian police and military have US made stamps on them. This is as a result of the tens of billions of dollars in military aid the US pours into Egypt each year through it’s contractors. Egypt is second only to Israel in military aid received from the US government. But we all know that aid comes with a price. The price is the autonomy of your government. Ordinary Egyptians are fed up with catering to US whim as above the needs of Egyptian people. The Egyptian people are angry about the unfair distribution of wealth which came with Sadat when he got in bed with the US and Israel. This ventriloquism the US has imposed upon the Egyptian Govt has been maintain from Sadat through to Nasser up to and including Mubarak.

Funny with Arab control over Egypt one can see the need even more so now than ever for the institution of traditional Nile Valley African Forms of democracy. What made Egypt one of the longest lasting civilizations was because of it’s ability to serve the needs of it people and the fact that in African tradition people truly have control over their leaders, no King’s rule is absolute. If their leaders do not perform the will of the people they can be and at times have been removed. For more info see Democracy and Traditional African Wisdom located here.

I miss this country in which have the deepest love and Affection for. I wish the Egyptian people true freedom of choice in who will be their leader. I pray that leader is balanced and fair and performs the will of the Egyptian people not corporations or Western Powers like America. People deserve to live in happiness and true freedom. I will continue to update info as I receive it on whats happening in Kmt.

Ras~

New York Times: Democracy is Bad for US Foreign Policy

By Stephen Gowans
January 30, 2011 –

Here’s New York Times reporter Mark Landler on Washington’s reaction to the popular uprising in Egypt against the anti-liberal democratic, human rights-abusing Hosni Mubarak, a “staunch ally.”

Washington is “proceeding gingerly, balancing the democratic aspirations of young Arabs with cold-eyed strategic and commercial interests.”

In other words, democracy and human rights are fine, but not when strategic and commercial interests are at stake.

Landler goes on to say that Washington’s cold-eyed commitment to realpolitik and profits “sometimes involves supporting autocratic and unpopular governments – which has turned many of those young people against the United States.”

Well, there’s nothing amiss in Landler’s observation except his downplaying of the frequency with which Washington supports autocratic and unpopular governments – often rather than sometimes.

In Landler’s account of strategic thinking in Washington, it’s all right to support an “upheaval in Tunisia, a peripheral player in the region,” but a “wave of upheaval could uproot valuable allies.” And profits and strategic position demand the possibility be blocked.

After all, the “Egyptian government is a crucial ally to Washington.” And so arrests without charge, including of nearly 500 bloggers, will continue, with Washington maintaining a principled non-interference in Egyptian affairs.

Washington will also continue to tolerate the repressive national emergency law, as it has done since 1981. The law provides the legal cover Washington’s “staunch ally” needs to “arrest people without charge, detain prisoners indefinitely, limit freedom of expression and assembly, and maintain a special security court.” Because this is done in the service of safeguarding US strategic and commercial interests, Mubarak gets US military aid, diplomatic support, and an easy ride in the US media.

Compare that to US treatment of Zimbabwe’s president Robert Mugabe. Even if all the allegations against him were true – and they’re not – the government in Harare wouldn’t come close to matching Mubarak’s disdain for the democratic and human rights values Washington claims to hold dear.

And yet Zimbabwe is deemed by the US president to be a grave threat to US foreign policy, its president denounced as a strongman and dictator, and its people subjected to economic warfare in the form of financial sanctions, while Mubarak is hailed as a staunch ally who must be supported against the democratic aspirations of the Arab street.

The key to this duplicity is that Mubarak has sold out Egypt to US profit and strategic interests, while Mugabe has sought to rectify the historical iniquities of colonialism. Clearly, from Washington’s perspective, Mugabe is serving the wrong interests. Indigenous farmers don’t count. Western investors do.

One wonders where overthrow specialist Peter Ackerman and his stable of nonviolent warrior academic advisors come down on this – on the side of the democratic aspirations of young Arabs or reconciled to the cold-eyed strategic and commercial interests of US corporations and wealthy individuals?

The question, however, may be beside the point. What matters is not whether Ackerman’s janissary Lester Kurtz wants to spout Gandhian bromides to angry Egyptian youths, but whether there’s money to organize and boost the revolutionary energy of the street and how much is being poured into a repressive apparatus to shut it down.

Andrew Albertson and Stephen McInerney (Don’t give up on Egypt,” Foreignpolicy.com, June 2009) have the answer.

The Obama administration has drastically scaled back its financial support for Egyptian activists fighting for political reform. US democracy and governance funding was slashed by 60 percent. From 2004 to 2009, the US spent less than $250M on democracy programs, but $7.8 billion on aid to the Egyptian military.

But even this imbalance overstates the meager support Washington has offered pro-democracy forces. Given Mubarak’s status as a paladin of US commercial and strategic interests, much of Washington’s democracy program spending has probably been allocated to programs that act as a safety valve to divert anger and frustration into safe, non-threatening avenues. Money available to facilitate a real challenge to Mubarak is likely either meager or nonexistent.

With the US establishment vexed by cold-eyed concerns about the need to safeguard imperialist interests against pro-democratic uprisings, champion of nonviolent democracy activism Stephen Zunes can give up whatever dreams he may have had about helping to organize an Egyptian color revolution. When it comes to real democracy, and freedom that counts, the funding cupboard is bare. Color revolutions are for cold-eyed promoters of US strategic and commercial interests, not upheavals against US-backed compradors.

***

See Michel Chossudovsky, “The Protest Movement in Egypt: ‘Dictators’ do not Dictate, They Obey Orders“. Chossudovsky argues that “Washington’s agenda for Egypt has been to ‘hijack the protest movement’ and replace president Hosni Mubarak with a new compliant puppet head of state.”

Source
Share

Martin Luther King, “Why I Am Opposed to the War in Vietnam”

One of Dr king’s BEST Speeches though not many may be familiar with it. I believe if he were live he would be saying something similiar to this in regards to the political climate and international militarism America is involved in today oversea.

Speech by Martin Luther King, Jr. against the “triple evils of racism, economic exploitation, and militarism.” Audio.

This speech was released by Black Forum records, a subsidiary of Motown, and went on to win a Grammy in 1970 for the Best Spoken Word Recording.

Excerpts of a Sermon at the Ebenezer Baptist Church on April 30, 1967.

Text of entire speech:
http://husseini.org/2007/01/martin-lu…

Share

From the Mouth of Babes…

Gerrá Gistand: MLK Day Speech at the Children’s Museum

Share

The Revolutionary Martin Luther King Jr. by Prof. Manu Ampim

Today I felt the need to share this piece by brother Manu Ampim one of our great historians, critical thinkers and defenders of ourstory. Please read it and become acquainted with a side of Dr King hidden from the public record.(PBUH)

AFRICANA STUDIES

DR. MARTIN LUTHER KING, JR.

SUPPORTED BLACK POWER

He was one of the best of us may he rest in eternal peace. May we strive to life up to what he asked of us.

By Prof. Manu Ampim

(Excerpts from 1989 Master’s Thesis, “The Revolutionary Martin Luther King, Jr.”)

————————–

——————————–

There have been consistently glaring omissions by biographers of Martin Luther King concerning his statements embracing Black Power as a concept. The focus usually has been on his statements rejecting Black Power as a slogan, without making the distinction that King himself made between Black Power as a concept and program on the one hand, and the use of the phrase as a slogan on the other.

When the militant cry of “Black Power” burst on the public scene in mid-June 1966 in Greenwood, Mississippi during the Meredith March Against Fear, King suggested that the Black Power slogan had negative overtones and was causing divisions within the march. King preferred “black consciousness” or “black equality” to “Black Power.” He reasoned that the words “black” and “power” together give the impression of black domination rather than black equality. King debated with Stokely Carmichael of SNCC and Floyd McKissick of CORE over the matter. He asserted that a leader must be concerned about the problem of semantics, and the “Black Power” slogan carried the wrong connotations. Carmichael replied by saying that the question of violence versus nonviolence was irrelevant. He argued, that the real question was the need for African Americans to consolidate their economic and political resources to achieve power, as practically every other ethnic group in America had done. King had no problems with this, but he responded by stating that ethnic groups such as Irish and Italians did not use slogans of Irish or Italian power, but they worked hard to achieve power. King stated, “This is exactly what we must do. We must use every constructive means to amass economic and political power. This is the kind of legitimate power we need,” He added, “But this must come through a program, not merely a slogan.” [emphasis added].

If we look at the primary sources it is clear that Dr. King had problems with Black Power as a slogan, but unlike the established civil rights leadership – which denounced the Black Power advocates – he called for and worked to implement Black Power as a program.

Dr. King’s Statements in Support of “Black Power”:

“Black Power, in its broad and positive meaning, is a call to black people to amass the political and economic strength to achieve their legitimate goals. No one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. …The plantation and the ghetto were created by those who had power both to confine those who had no power and to perpetuate their powerlessness. The problem of transforming the ghetto is, therefore, a problem of power – a confrontation between the forces of power demanding change and the forces of power dedicated to preserving the status quo.” (Where Do We Go From Here, pp. 36-37). Emphasis added.

“Power, properly understood, is the ability to achieve purpose. It is the strength required to bring about social, political or economic changes. In this sense power is not only desirable but necessary in order to implement the demands of love and justice. One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. …What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. …There is nothing essentially wrong with power. The problem is that in America power is unequally distributed.” (Where Do We Go, p. 37). Emphasis added.

“Black Power is a call for the pooling of black financial resources to achieve economic security. …If Black Power means the development of this kind of strength within the Negro community, then it is a quest for basic, necessary, legitimate power. Finally, Black Power is a psychological call to manhood.” (Where Do We Go, p. 38).

“Black is beautiful and as beautiful as any other color. When we believe that, this is something very necessary, this is something very constructive and very creative. So, the concept of Black Power is something we are certainly able to understand and accept. …So as we talk about power, we must always see power as the right use of strength.” ((SCLC Staff retreat, Frogmore, SC, 11/14/66). Emphasis added.

“Power is the ability to achieve purpose. Certainly the Negro needs power because this is our problem, we are powerless. We have been powerless economically and politically in the ghetto itself in a sense came into being to keep the Negro in his powerless position.” (Frogmore, SC, 11/14/66).

“Power is not the white man’s birthright; it will not be legislated for us and delivered in neat government packages. It is a social force any group can utilize by accumulating its elements in a planned, deliberate campaign to organize it under its own control.” (Where Do We Go, p. 157).

===========================================

King acknowledged in an interview that the unsuccessful “end slums” campaign in Chicago was an implementation program for the concept of Black Power but, as the Baltimore Sun reported on July 10, 1966, “under a more palatable name.” The Sun further recorded that King “totally indorses [sic] the concept of ‘black power’ ” as enunciated by McKissick and Carmichael. The newspaper also noted that King’s statements placed SCLC, CORE, and SNCC “in basic agreement on the new ‘black power’ direction of the movement.” King indicated that his differences with CORE and SNCC over “Black Power” were only semantic.

Dr. King did not only endorse the concept of Black Power as an individual, he endorsed it as the president of the Southern Christian Leadership Conference (SCLC). Similar to the Black Power advocates, SCLC advocated the building of a positive and cohesive concept of black history and fostering “a sense of …community” among African Americans. In addition, SCLC resolved that it would encourage and work toward true community through the development of economic and political power, and by constant emphasis on African Americans “owning and controlling their communities. (see SCLC board resolution, “Afro-American Unity,” August 17, 1967.)

This emphasis was exactly what Black Power advocates were calling for, though they may have sometimes said it in different words. Beginning in late 1966, the Federal Bureau of Investigation (FBI) reported that ‘black power’ is a most timely issue in the country today.” The Bureau later commented that there is a “marked tendency on the part of SCLC to move away from integration and move toward economic and political power.” (FBI files, 10/27/66; and 2/26/68). Emphasis added.

Share

Positive News from the Haitian Frontline

Quake survivor finds a reason to sing again

By Mara Schiavocampo

LEARN HOW GINETTE SAINFORT SURVIVED THE EARTHQUAKE HERE

As they combed through a mountain of rubble almost a week after Haiti’s devastating earthquake, rescuers from Los Angeles doubted they would find anyone alive.

“It’s like a needle in a haystack,” says lead rescuer Terry DeJournett. Ginette Sainfort had last been seen at her bank but it now looked more like a mountain of debris. And there was no sign of Ginette.

But even as the days ticked away, her husband Roger never lost hope. “I never, never thought she was die,” he said. For six straight days, Roger stood vigil. He had spent every day of the last 15 years with his wife. He wasn’t about to leave her now.

“I called Ginette, Ginette, Ginette. She did no answer me,” he said. Or so he thought,. Under 30 feet of broken concrete, in total darkness, Ginette called out for Roger just as he did for her. “Everytime I hear his voice,” she said. “I said, I’m alive! I’m alive! Please help me, I’m alive!”

Though he couldn’t hear her please, Roger mobilized help, convincing an excavator to clear piles of rubble. Finally, after six days, they found her. Rescuers moved in, climbing into the hole where Ginette was trapped.

After working for hours, they finally managed to free Ginette’s pinned hands, and carry her out. That’s when the amazing happened – she started to sing. “It’s probably the most moving moment for any rescue that a rescuer will ever have,” said DeJournett.

Ginette is now back in Port au Prince, working at a different branch of the same bank. Despite her ordeal, and losing four fingers, she says she hasn’t had a single day of depression. “I’m alive,” she said. “I have no time for sadness.”

Just moments of happiness with her devoted husband.

source
Share
Return top

Adobe Acrobat

You can download and share all articles and essays on this site using Adobe Acrobat. If you don't have adobe click here to get it for free: http://get.adobe.com/reader/

Incisions with Precision Presents: 16 on Death Row by Tupac Shakur

Incisions with Precision Presents: 16 on Death Row by Tupac Shakur 16 On Death Row is one of Tupac’s most poignant tales of desperation of life that leads to crime and the experience of the teenager who spends his formative years growing into a hardened heartless criminal. Click image for entire article. Below you can ...

Notorious B.I.G.: Modern Day Griot

Notorious B.I.G.: Modern Day Griot by Khalif ‘Ras’ Williams What is a Griot? A griot (English pronunciation: /ˈɡri.oʊ/, French pronunciation: [ɡʁi.o], with a silent t) or jeli (djeli or djéli in French spelling) is a West African poet, praise singer, and wandering musician, considered a repository of oral tradition. As such, they are sometimes also ...

Building to Destroy, Destroying to Build: How Hip Hop Creates Non Domesticated Thinkers.

Building to Destroy, Destroying to Build: How Hip Hop Creates Non Domesticated Thinkers by Khalif ‘Ras’ Williams This piece brings home the overstanding that Hip Hop as a culture that has always pushed the boundaries as far as innovation and cultural development in a way of life that has created more societal change in a ...

Cooperative Intelligence: Important Spiritual Lessons from a ‘Simple’ Organism by Khalif ‘Ras’ Williams

Cooperative Intelligence: Important Spiritual Lessons from a ‘Simple’ Organism by Khalif ‘Ras’ Williams The depth and profound spiritual insight our ancestors garnered from the smallest and seemingly most insignificant things gave humans the most profound spiritual and scientific wisdom EVER created by man! To find out what I am speaking of click the image for ...

In Memory of Dr Ivan Van Sertima

Long Live the Ka and Ba of Dr Van Sertima. May he Rest In Power!!! Many may ask what the illustrious Dr. Ivan Van Sertima has to do with the Hip Hop generation. The answer is quite a bit but in order to understand the connection, one must know the history surrounding the transformation of black youth that Dr. Van Sertima was trying to address.

Killing in the Name of Another’s God by Khalif ‘Ras’ Williams

Killing in the Name of Another’s God by Khalif ‘Ras’ Williams Historically everywhere Colonizers have set up shop as conquerors and enslavers of African people they always first brought religion. As the Letter written by King Leopold to his Xtian Missionaries he dispatched to the Congo in 1883 which I dub the true and original ...

Timezones


 
Content Protected.

© 2010-2012 Non Domesticated Thinker All Rights Reserved