Organization For African American Unity

"Black Nationalism!"

Black Coffee, No Sugar, No Creme!

Mauricelm-Lei Millere, as a philosophy student of K.S.U., often called "Little Mal-
colm X with the style of King", rifting as usual his incendiary oratory!
Delvin Deepa (1999)

"We need to congregate among ourselves: Black Coffee, No Sugar, No Creme!
You're involved in a revolution and you've been in a revolution ever since you were kidnapped and brought to this land. It is imperative that you understand this! You have never had any rights until you were willing to get them for yourself and you will never get anything unless you are willing to take it for yourself. Everything that you have been taught in this country is a lie. The history is a lie; the constitution is a lie; the flag, that I once held so dear, is a lie; the way that you have been taught to worship God is a lie because how can you worship a God in whom you do not trust. Many churches are empty today because people don't appreciate being lied to. And to show you that many preachers don't believe what they preach; just look at the problems in our communities. No preachers to standout against these issues. Issues like unemployment, healthcare, homelessness, disease, racism, discrimination, and murder to list a few. When any race, or racist institution has dehumanized themselves to do evil to another; they have become physical devils. They have fallen below spiritual, psychological, and moral standards to become a social deviant. A law breaker! And you will not get his attention by practicing the philosophy of nonviolence and passive resistence because he cannot interpret that logic. Its not a part of his nature. And what you cannot interpret-you cannot understand. It too righteous for him. The word of God refers to this kind of individual as a swine. A wise man once said, "do not cast pearls before swine, least they trample them underfoot." And that means you have to meet you agressor on whatever level is going to bring him understanding. Talk his language to get your point across. You do to him before he does to you; after you understand where he is coming from. And that's a Gospel with good news. The constitution was written to stipulate you as nothing, then something, then 1/2 man or woman, then color, then black, then negro, and african americans. At least they got the african part right, after a little over 400yrs. Maybe we will be american after another 400yrs. All of those insinuations were stripes and no stars. So don't just believe him but check him. Check everything that devil says.
"Thus, Christianity, practiced in its present form in America, over the last 400yrs was simply used to control, enslave, and bind the African born in America, not free him. Christianity is effective when it used the way inwhich it was intended. In other countries and systems of governments it is practiced to guarantee order amid chaos. It is a lilly in the valley, a shelter in the time of storm, a rock in a weary land, a bridge over troubled water, a wheel in the middle of a wheel. It guarantees an answer or solution when all else has fell. Only a higher power can guarantee this. Not a man and especially not a white man. The white man is a liar and deciever. He is a false accuser of the brethren. He cannot be trusted. He is a liar but you have been trained to believe everything he says. You have been lynched! You have been Willie
Lynched! You have been William Lynched. Thats what I am trying to tell you! You've been tricked by a wolfe in a sheep's wool. And he has pulled the wool over your eyes so that he can devour other sheep. Oh! The wool has cast a shadow over you. It has blocked out the light of your life. The light of your salvation. And he has lied so well until you believe whatever he tells you. He has told you that you are walking in the light but you are walking in darkness. And you believe him because he trained you to believe him more than you could trust yourself. One day, when you realize that you are in darkness and you open your eyes to truly see. One day when you become wise enough to desire your sight. One day, when you are sick and tired of being sick and tired; you will come to the knowledge of this truth. But as long as you are willing to lie to yourself you will never see the light of this salvation. You will never have peace in this country! You will never have freedom in this country! You will never justice in this country because their is no justice where there is no peace. And anytime you're running around in the 21st Century begging for freedom. You will never be free. Freedom is something that you must do for yourself! And until you are really ready and willing to pay the price of freedom. You will be nothing, in this country, but a second class citizens or what is known as a 20th Century Slave. You may ask what is the price of freedom? The price of freedom is revolution and sometimes death." Dr. Mauricelm-Lei Millere
http://www.youtube.com/watch?v=PlYMpJu7rZw


https://sites.google.com/site/liberationtemplex/

Organization For Africans American Unity 

Program of the Organization of Afro-American Unity & All Persons Of Color.  Although you may not have suffered to the same extent of the blackman we have a common enemy who oppresses us everyday.  Dr. Mauricelm-Lei Millere

https://sites.google.com/site/drmauricelmleimillere/home
Malcolm X, et al. (taken from the Malcolm X Museum)

The most damaging illness of racism is self hatred, suicide, and homicide. During colonial periods in america Negroes were slaves. It is critical that we recognize this. When the europeans were taking this land from the Natives; through diseases, murder, kidnapping, and molestation, negroes were slaves. Many of us died in the bellies of wooden sharks, captained by sea dogs. We were not ebracing the land of the free but the land of the enslaved, in that century. This slavery advanced from one century to next until the bahavior of that inqusition became second nature. It became second nature for the weak, jealous, envious, power-hungry slaves to kill the most influential slave. he did it for himself and the master. He did it for his master because he was as trained as a loyal dog. And a dog's only purpose is to satisfy his master. A dog don't even love himself nor his female companion, she is only good for breeding. Even when the trained slave, like a dog, discover untrained slave (a slave who refused to accept the training of the white man) who was determined to be free-he would go on and kill him because he had already been give the approval of his master. This is the same kind of ignorance that caused the assasination of Elhadj Malik Elshabazz (Reverend Minister Malcolm X.  It was not a brother that assassinated him but a trained dog. And there are even more trained dogs today. 19th, 20th, & 21st Century Slaves killing and murdering their brothers and sisters. And they are doing this, they are exhibiting this behavior because they have been psychologically-dehumanized.

Dr. Mauricelm-Lei Millere http://sites.google.com/site/civilrights2010andbeyond/calendar 

note - this was originally supposed to be presented on Feb. 15, but since Malcolm's home was fire-bombed, this was delayed for a week -- Feb. 21, to be exact -- the day he was assassinated.

We are pledging unity...

Promoting justice...

Transcending compromise...

We, Afro-Americans, people who originated in Africa and now reside in America, speak out against the slavery and oppression inflicted upon us by this racist power structure. We offer to downtrodden Afro-American people courses of action that will conquer oppression, relieve suffering, and convert meaningless struggle into meaningful action.

Confident that our purpose will be achieved, we Afro-Americans from all walks of life make the following known:

ESTABLISHMENT:

Having stated our determination, confidence, and resolve, the Organization of Afro-American Unity is hereby established on the 15th day of February, 1965, in the city of New York.

Upon this establishment, the Afro-American people will launch a cultural revolution which will provide the means for restoring our identity that we might rejoin our brothers and sisters on the African continent, culturally, psychologically, economically, and share with them the sweet fruits of freedom from oppression and independence of racist governments.

1. The Organization of Afro-American Unity welcomes all persons of African origin to come together and dedicate their ideas, skills, and lives to free our people from oppression.

2. Branches of the Organization of Afro-American Unity may be established by people of African descent wherever they may be and whatever their ideology -- as long as they be descendants of Africa and dedicated to our one goal: freedom from oppression.

3. The basic program of the Organization of Afro-American Unity which is now being presented can and will be modified by the membership, taking into consideration national, regional, and local conditions that require flexible treatment.

4. The Organization of Afro-American Unity encourages active participation of each member since we feel that each and every Afro-American has something to contribute to our freedom. Thus each member will be encouraged to participate in the committee of his or her choice.

5. Understanding the differences that have been created amongst us by our oppressors in order to keep us divided, the Organization of Afro-American Unity strives to ignore or submerge these artificial divisions by focusing our activities and our loyalties upon our one goal: freedom from oppression.

BASIC AIMS AND OBJECTIVES:

Self-determination

We assert that we Afro-Americans have the right to direct and control our lives, our history, and our future rather than to have our destinies determined by American racists, we are determined to rediscover our true African culture, which was crushed and hidden for over four hundred years in order to enslave us and keep us enslaved up to today...

We, Afro-Americans -- enslaved, oppressed, and denied by a society that proclaims itself the citadel of democracy, are determined to rediscover our history, promote the talents that are suppressed by our racist enslavers, renew the culture that was crushed by a slave government and thereby -- to again become a free people.

National unity

Sincerely believing that the future of Afro-Americans is dependent upon our ability to unite our ideas, skills, organizations, and institutions...

We, the Organization of Afro-American Unity pledge to join hands and hearts with all people of African origin in a grand alliance by forgetting all the differences that the power structure has created to keep us divided and enslaved. We further pledge to strengthen our common bond and strive toward one goal: freedom from oppression.

THE BASIC UNITY PROGRAM

The program of the Organization of Afro-American Unity shall evolve from five strategic points which are deemed basic and fundamental to our grand alliance. Through our committees we shall proceed in the following general areas.

I. Restoration

In order to enslave the African it was necessary for our enslavers to completely sever our communications with the African continent and the Africans that remained there. In order to free ourselves from the oppression of our enslavers then, it is absolutely necessary for the Afro-American to restore communications with Africa.

The Organization of Afro-American Unity will accomplish this goal by means of independent national and international newspapers, publishing ventures, personal contacts, and other available communications media.

We, Afro-Americans, must also communicate to one another the truths about American slavery and the terrible effects it has upon our people. We must study the modern system of slavery in order to free ourselves from it. We must search out all the bare and ugly facts without shame for we are still victims, still slaves -- still oppressed. Our only shame is believing falsehood and not seeking the truth.

We must learn all that we can about ourselves. We will have to know the whole story of how we were kidnapped from Africa; how our ancestors were brutalized, dehumanized, and murdered; and how we are continually kept in a state of slavery for the profit of a system conceived in slavery, built by slaves and dedicated to keeping us enslaved in order to maintain itself.

We must begin to reeducate ourselves and become alert listeners in order to learn as much as we can about the progress of our motherland -- Africa. We must correct in our minds the distorted image that our enslaver has portrayed to us of Africa that he might discourage us from reestablishing communications with her and thus obtain freedom from oppression.

II. Reorientation

In order to keep the Afro-American enslaved, it was necessary to limit our thinking to the shores of America -- to prevent us from identifying our problems with the problems of other peoples of African origin. This made us consider ourselves an isolated minority without allies anywhere.

The Organization of Afro-American Unity will develop in the Afro-American people a keen awareness of our relationship with the world at large and clarify our roles, rights, and responsibilities as human beings. We can accomplish this goal by becoming well-informed concerning world affairs and understanding that our struggle is part of a larger world struggle of oppressed peoples against all forms of oppression. We must change the thinking of the Afro-American by liberating our minds through the study of philosophies and psychologies, cultures and languages that did not come from our racist oppressors. Provisions are being made for the study of languages such as Swahili, Hausa, and Arabic. These studies will give our people access to ideas and history of mankind at large and thus increase our mental scope.

We can learn much about Africa by reading informative books and by listening to the experiences of those who have traveled there, but many of us can travel to the land of our choice and experience for ourselves. The Organization of Afro-American Unity will encourage the Afro-American to travel to Africa, the Caribbean, and to other places where our culture has not been completely crushed by brutality and ruthlessness.

III. Education

After enslaving us, the slave masters developed a racist educational system which justified to its posterity the evil deeds that had been committed against the African people and their descendants. Too often the slave himself participates so completely in this system that he justifies having been enslaved and oppressed.

The Organization of Afro-American Unity will devise original educational methods and procedures which will liberate the minds of our children from the vicious lies and distortions that are fed to us from the cradle to keep us mentally enslaved. We encourage Afro-Americans themselves to establish experimental institutes and educational workshops, liberation schools, and child-care centers in the Afro-American communities.

We will influence the choice of textbooks and equipment used by our children in the public schools while at the same time encouraging qualified Afro-Americans to write and publish the text books needed to liberate our minds. Until we completely control our own educational institutions, we must supplement the formal training of our children by educating them at home.

IV. Economic security

After the Emancipation Proclamation, when the system of slavery changed from chattel slavery to wage slavery, it was realized that the Afro-American constituted the largest homogeneous ethnic group with a common origin and common group experience in the United States and, if allowed to exercise economic or political freedom, would in a short period of time own this country. Therefore racists in this government developed techniques that would keep the Afro-American people economically dependent upon the slave masters -- economically slaves -- twentieth-century slaves.

The Organization of Afro-American Unity will take measures to free our people from economic slavery. One way of accomplishing this will be to maintain a technician pool: that is, a bank of technicians. In the same manner that blood banks have been established to furnish blood to those who need it at the time it is needed, we must establish a technician bank. We must do this so that the newly independent nations of Africa can turn to us who are their Afro-American brothers for the technicians they will need now and in the future. Thereby we will be developing an open market for the many skills we possess and at the same time we will be supplying Africa with the skills she can best use. This project will therefore be one of mutual cooperation and mutual benefit.

V. Self-defense

In order to enslave a people and keep them subjugated, their right to self-defense must be denied. They must be constantly terrorized, brutalized, and murdered. These tactics of suppression have been developed to a new high by vicious racists whom the United States government seems unwilling or incapable of dealing with in terms of the law of this land. Before the emancipation it was the Black man who suffered humiliation, torture, castration, and murder. Recently our women and children, more and more, are becoming the victims of savage racists whose appetite for blood increases daily and whose deeds of depravity seem to be openly encouraged by all law enforcement agencies. Over five thousand Afro-Americans have been lynched since the Emancipation Proclamation and not one murderer has been brought to justice!

The Organization of Afro-American Unity, being aware of the increased violence being visited upon the Afro-American and of the open sanction of this violence and murder by the police departments throughout this country and the federal agencies -- do affirm our right and obligation to defend ourselves in order to survive as a people.

We encourage the Afro-Americans to defend themselves against the wanton attacks of racist aggressors whose sole aim is to deny us the guarantees of the United Nations Charter of Human Rights and of the Constitution of the United States.

The Organization of Afro-American Unity will take those private steps that are necessary to insure the survival of the Afro-American people in the face of racist aggression and the defense of our women and children. We are within our rights to see to it that the Afro-American people who fulfill their obligations to the United States government (we pay taxes and serve in the armed forces of this country like American citizens do) also exact from this government the obligations that it owes us as a people, or exact these obligations ourselves. Needless to say, among this number we include protection of certain inalienable rights such as life, liberty, and the pursuit of happiness.

In areas where the United States government has shown itself unable and/or unwilling to bring to justice the racist oppressors, murderers, who kill innocent children and adults, the Organization of Afro-American Unity advocates that the Afro-American people insure ourselves that justice is done -- whatever the price and by any means necessary.

NATIONAL CONCERNS:

General terminologies:

We Afro-Americans feel receptive toward all peoples of goodwill. We are not opposed to multiethnic associations in any walk of life. In fact, we have had experiences which enable us to understand how unfortunate it is that human beings have been set apart or aside from each other because of characteristics known as "racial" characteristics.

However Afro-Americans did not create the prejudiced background and atmosphere in which we live. And we must face the facts. A "racial" society does exist in stark reality, and not with equality for Black people; so we who are nonwhite must meet the problems inherited from centuries of inequalities and deal with the present situations as rationally as we are able.

The exclusive ethnic quality of our unity is necessary for self-preservation. We say this because our experiences backed up by history show that African culture and Afro-American culture not be accurately recognized and reported and cannot be respectably expressed nor be secure in its survival if we remain the divided, and therefore the helpless, victims of an oppressive society.

We appreciate the fact that when the people involved have real equality and justice, ethnic intermingling can be beneficial to all. We must denounce, however, all people who are oppressive through their policies or actions and who are lacking in justice in their dealings with other people, whether the injustices proceed from power, class, or "race." We must be unified in order to be protected from abuse or misuse.

We consider the word "integration" a misleading, false term. It carries with it certain implications to which Afro-Americans cannot subscribe. This terminology has been applied to the current regulation projects which are supposed]y "acceptable" to some classes of society. This very "acceptable" implies some inherent superiority or inferiority instead of acknowledging the true source of the inequalities involved.

We have observed that the usage of the term "integration" was designated and promoted by those persons who expect to continue a (nicer) type of ethnic discrimination and who intend to maintain social and economic control of all human contacts by means of imagery, classifications, quotas, and manipulations based on color, national origin, or "racial" background and characteristics.

Careful evaluation of recent experiences shows that "integration" actually describes the proccess by which a white society is (remains) set in a position to use, whenever it chooses to use and however it chooses to use, the best talents of nonwhite people. This power-web continues to build a society wherein the best contributions of Afro-Americans, in fact of all nonwhite people, would continue to be absorbed without note or exploited to benefit a fortunate few while the masses of both white and nonwhite people would remain unequal and unbenefited.

We are aware that many of us lack sufficient training and are deprived and unprepared as a result of oppression, discrimination, and the resulting discouragement, despair, and resignation. But when we are not qualified, and where we are unprepared, we must help each other and work out plans for bettering our own conditions as Afro-Americans. Then our assertions toward full opportunity can be made on the basis of equality as opposed to the calculated tokens of "integration." Therefore, we must reject this term as one used by all persons who intend to mislead Afro-Americans.

Another term, "negro," is erroneously used and is degrading in the eyes of informed and self-respecting persons of African heritage. It denotes stereotyped and debased traits of character and classifies a whole segment of humanity on the basis of false information. From all intelligent viewpoints, it is a badge of slavery and helps to prolong and perpetuate oppression and discrimination.

Persons who recognize the emotional thrust and plain show of disrespect in the Southerner's use of "nigra" and the general use of "nigger" must also realize that all three words are essentially the same. The other two. "nigra" and "nigger" are blunt and undeceptive. The one representing respectability, "negro," is merely the same substance in a polished package and spelled with a capital letter. This refinement is added so that a degrading terminology can be legitimately used in general literature and "polite" conversation without embarrassment.

The term "negro" developed from a word in the Spanish language which is actually an adjective (describing word) meaning "black," that is, the color black. In plain English, if someone said or was called a "black" or a "dark," even a young child would very naturally question: "a black what?" or "a dark what?" because adjectives do not name, they describe. Please take note that in order to make use of this mechanism, a word was transferred from another language and deceptively changed in function from an adjective to a noun, which is a naming word. Its application in the nominative (naming) sense was intentionally used to portray persons in a position of objects or "things." It stamps the article as being "all alike and all the same." It denotes: a "darkie," a slave, a subhuman, an ex-slave, a "negro."

Afro-Americans must re-analyze and particularly question our own use of this term, keeping in mind all the facts. In light of the historical meanings and current implications, all intelligent and informed Afro-Americans and Africans continue to reject its use in the noun form as well as a proper adjective. Its usage shall continue to be considered as unenlightened and objectionable or deliberately offensive whether in speech or writing.

We accept the use of Afro-American, African, and Black man in reference to persons of African heritage. To every other part of mankind goes this measure of just respect. We do not desire more nor shall we accept less.

General considerations:

Afro-Americans, like all other people, have human rights which are inalienable. This is, these human rights cannot be legally or justly transferred to another. Our human rights belong to us, as to all people, through God, not through the wishes nor according to the whims of other men.

We must consider that fact and other reasons why a proclamation of "Emancipation" should not be revered as a document of liberation. Any previous acceptance of and faith in such a document was based on sentiment, not on reality. This is a serious matter which we Afro-Americans must continue to reevaluate.

The original root-meaning of the word emancipation is: "To deliver up or make over as property by means of a formal act from a purchaser." We must take note and remember that human beings cannot be justly bought or sold nor can their human rights be legally or justly taken away.

Slavery was, and still is, a criminal institution, that is: crime en masse. No matter what form it takes. subtle rules and policies, apartheid, etc., slavery and oppression of human rights stand as major crimes against God and humanity. Therefore, to relegate or change the state of such criminal deeds by means of vague legislation and noble euphemisms gives an honor to horrible commitments that is totally inappropriate.

Full implications and concomitant harvests were generally misunderstood by our foreparents and are still misunderstood or avoided by some Afro-Americans today. However, the facts remain; and we, as enlightened Afro-Americans, will not praise and encourage any belief in emancipation. Afro-Americans everywhere must realize that to retain faith in such an idea means acceptance of being property and, therefore, less than a human being. This matter is a crucial one that Afro-Americans must continue to reexamine.

WORLDWIDE CONCERNS

The time is past due for us to internationalize the problems of Afro-Americans. We have been too slow in recognizing the link in the fate of Africans with the fate of Afro-Americans. We have been too unknowing to understand and too misdirected to ask our African brothers and sisters to help us mend the chain of our heritage.

Our African relatives who are in a majority in their own country have found it very difficult to gain independence from a minority. It is that much more difficult for Afro-Americans who are a minority away from the motherland and still oppressed by those who encourage the crushing of our African identity.

We can appreciate the material progress and recognize the opportunities available in the highly industrialized and affluent American society. Yet, we who are nonwhite face daily miseries resulting directly or indirectly from a systematic discrimination against us because of our God-given colors. These factors cause us to remember that our being born in America was an act of fate stemming from the separation of our foreparents from Africa; not by choice, but by force.

We have for many years been divided among ourselves through deceptions and misunderstandings created by our enslavers, but we do here and now express our desires and intent to draw closer and be restored in knowledge and spirit through renewed relations and kinships with the African peoples. We further realize that our human rights, so long suppressed, are the rights of all mankind everywhere.

In light of all of our experiences and knowledge of the past, we, as Afro-Americans, declare recognition, sympathy, and admiration for all peoples and nations who are striving, as we are, toward self-realization and complete freedom from oppression.

The civil rights bill is a similarly misleading, misinterpreted document of legislation. The premise of its design and application is not respectable in the eyes of men who recognize what personal freedom involves and entails. Afro-Americans must answer this question for themselves: What makes this special bill necessary?

The only document that is in order and deserved with regard to the acts perpetuated through slavery and oppression prolonged to this day is a Declaration of condemnation. And the only legislation worthy of consideration or endorsement by Afro-Americans, the victims of these tragic institutions, is a Proclamation of Restitution. We Afro-Americans must keep these facts ever in mind.

We must continue to internationalize our philosophies and contacts toward assuming full human rights which include all the civil rights appertaining thereto. With complete understanding of our heritage as Afro-Americans, we must not do less.

Committees of the Organization of Afro-American Unity:

The Cultural Committee

The Economic Committee

The Educational Committee

The Political Committee

The Publications Committee

The Social Committee

The Self-Defense Committee

The Youth Committee

Staff committees: Finance, Fund-raising, Legal, Membership

"My name is Dr. Mauricelm-Lei Millere and I concurr with this message." 

For further information on the Organization of Afro-American Unity, email mauricelm@juno.com 

Wake-up, Clean-up, And Stand-up

Black Coffee, No Sugar, No Creme!

"We need to congregate among ourselves: Black Coffee, No Sugar, No Creme! You're involved in a revolution and you've been in a revolution ever since you were kidnapped and brought to this land. It is imperative that you understand this! You have never had any rights until you were willing to get them for yourself and you will never get anything unless you are willing to take it for yourself. Everything that you have been taught in this country is a lie. The history is a lie; the constitution is a lie; the flag, that I once held so dear, is a lie; the way that you have been taught to worship God is a lie because how can you worship a God in whom you do not trust. Many churches are empty today because people don't appreciate being lied to. And to show you that many preachers don't believe what they preach; just look at the problems in our communities. No preachers to standout against these issues. Issues like unemployment, healthcare, homelessness, disease, racism, discrimination, and murder to list a few. When any race, or racist institution has dehumanized themselves to do evil to another; they have become physical devils. They have fallen below spiritual, psychological, and moral standards to become a social deviant. A law breaker! And you will not get his attention by practicing the philosophy of nonviolence and passive resistence because he cannot interpret that logic. Its not a part of his nature. And what you cannot interpret-you cannot understand. It too righteous for him. The word of God refers to this kind of individual as a swine. A wise man once said, "do not cast pearls before swine, least they trample them underfoot." And that means you have to meet you agressor on whatever level is going to bring him understanding. Talk his language to get your point across. You do to him before he does to you; after you understand where he is coming from. And that's a Gospel with good news. The constitution was written to stipulate you as nothing, then something, then 1/2 man or woman, then color, then black, then negro, and african americans. At least they got the african part right, after a little over 400yrs. Maybe we will be american after another 400yrs. All of those insinuations were stripes and no stars. So don't just believe him but check him. Check everything that devil says. "Thus, Christianity, practiced in its present form in America, over the last 400yrs was simply used to control, enslave, and bind the African born in America, not free him. Christianity is effective when it used the way inwhich it was intended. In other countries and systems of governments it is practiced to guarantee order amid chaos. It is a lilly in the valley, a shelter in the time of storm, a rock in a weary land, a bridge over troubled water, a wheel in the middle of a wheel. It guarantees an answer or solution when all else has fell. Only a higher power can guarantee this. Not a man and especially not a white man. The white man is a liar and deciever. He is a false accuser of the brethren. He cannot be trusted. He is a liar but you have been trained to believe everything he says. You have been lynched! You have been Willie Lynched! You have been William Lynched. Thats what I am trying to tell you! You've been tricked by a wolfe in a sheep's wool. And he has pulled the wool over your eyes so that he can devour other sheep. Oh! The wool has cast a shadow over you. It has blocked out the light of your life. The light of your salvation. And he has lied so well until you believe whatever he tells you. He has told you that you are walking in the light but you are walking in darkness. And you believe him because he trained you to believe him more than you could trust yourself. One day, when you realize that you are in darkness and you open your eyes to truly see. One day when you become wise enough to desire your sight. One day, when you are sick and tired of being sick and tired; you will come to the knowledge of this truth. But as long as you are willing to lie to yourself you will never see the light of this salvation. You will never have peace in this country! You will never have freedom in this country! You will never justice in this country because their is no justice where there is no peace. And anytime you're running around in the 21st Century begging for freedom. You will never be free. Freedom is something that you must do for yourself! And until you are really ready and willing to pay the price of freedom. You will be nothing, in this country, but a second class citizens or what is known as a 20th Century Slave. You may ask what is the price of freedom? The price of freedom is revolution and sometimes death." Dr. Mauricelm-Lei Millere
.
Say It Loud "I Am Black And I'm Proud!"
Bpp logo.PNG
 Join The Arkansas Black Cats For Self Defense, Education, Employment, And Legislation. History of the Black Panther Party Of Arkansas.
 "Times shall never get better until You make them better." Coretta Scott-King after visiting a NAACP Conference in Topeka and Kansas City, KS. (1997). Mrs. Coretta Scott-King was a major influence to the young Minister M.L. Millere and his "fellow freedom fighters" as then known. Mrs. King is also credited for influencing the start of such organization-speaking with young Millere (often confused with Miller)and his constituents after a NAACP Conference in Bonner Springs,KS. The USA Globe records young Millere at 21 years of age as the elder activist, of the Kansas state based NAACP Convention, give reference to him as one its powerful youth (1997). Millere was elected as one the spokesman for the Kansas-NAACP Political Affairs Committee. The Salina Journal reencounters him as the "Prarie Storm" of Kansas. Millere's first confrontation was with the Arkansas based Klu-Klux-Klan who decided to terrorize Salina, Ks. in 1996 on the anniversary of the famed minister and civil rights champion and mentor Martin Luther King Jr.
Above: Millere is captured in a very charismatic and, yet, deternined plea for pastors, churches, and members to disdain the "foolishness of religion. For it shackles the spirituality of your hands and feet needed help those in need." From the speech "In spirit and In truth." Below: Beloved mentor "Mother" Coretta Scott-King is recognized as a pioneer of civil Rights.
Mrs. Coretta Scott-King, widow, wife of Reverend Dr. Martin Luther King, Jr
Civil Rights 2010 And Beyond
"Mrs. Coretta Scott king is most rare because she was most realistic," young Millere states,
after attending an lecture where she advised the "new community coming into their own."  widow of slain Civil Rights Leader Rev. Dr. Martin Luther King, Jr [Minority Press of Kansas, 1997]
 
Millere's "civil-debut" took place in Salina,Ks as he insisted an counter-protest of this "backlash," thus began his employ of civil rights. The organizaton's original start is dated as far back as Feburary 1995, although, recorded as late as February 1997 in Topeaka,Ks. (Independent African-American Press,2008). Millere was also made aware or youth concerns for civil rights, the same year, at the Youth NAACP Membership Drive of Kansas City, Kansas and breathed life back into the SNCC (or Student Non-violent Coordinating Committee). In 2004-2009 several "key" individuals were added to the association. Rafael Bryan became SNCC president during the Poverty Campaign orchestrated in Jacksonville,NC. Also, Nelson McCarter, often called "the Gentle Giant" for his extra-ordinary patience with victims and foes of civil rights-joined the campaign during a single case of police profiling investigation happenning in his own hometown, Maysville,NC. Rev. Allen Hawkins, known by the surrounding areas as the "Praying Prophet" matched Millere's and McCarter's social conscience with spiritual empathy.
 
Discust with Black Disensitization
Millere sets to organize a campaign to focus on the problems of poverty in North carolina. It was entitled the Anti-Poverty Campaign. The purpose of the campaign was to debate affirmative action (a government program to guanrantee the hiring of "minorities." Millere is convinced that the purpose of this program is to control the amount of minorites hired without a full guarantee of job security. For much of the southern states and many northern states have right to work agenda. The Anti-Poverty Campaign for North carolina brought some result but not enough to cause the Governor to set-up a system to help newly released ex-felons; from the prisons. Such as (1.) Rehabilitating ex-felons into a working enviroment. (2.) Reestablishing voting rights for ex-felons. (3.) Establishing and recognizing programs of servitude to pardon the crimes of ex-felons upon release. Millere does not gain the attention needed to encourage the campaign as in Kansas and other states, previously campaigned. Witnessing the problems of poverty, hunger, unemployment, and homelessness really disturbed him. He was really disappointed in the response of the media and the people of North carolina: especially negroes who have been desensitized toward problems affecting their communities. Millere, also discovered, in his investigation, many homeless  are minorities, immigrants, blacks and veterans.  
People who experience  homelessness make poverty more visible in the United States.
There probably won’t be many people making the trek from Onslow County to Raleigh this Thursday. But the members of the Civil Rights Advocacy Association, who have decided to walk the more than 179 miles to bring awareness of poverty in North Carolina, think their message will be heard even without a crowd. "I don’t think it matters the number of people who walk," said Mauricelm-Lei Millere of Jacksonville. "Even if just one person made the journey, it’s the publicity that’s given to it that will make a difference." BY ROSELEE PAPANDREA DAILY NEWS STAFF, Jacksonville, North Carolina. 2005.  
 At the top of the page: Millere gives a fiery speech at a stirring committee in Maysville,Nc at White Oak Missionary Baptist Church. "The African, African Of American Birth, Negro, Pan-African-relative, etc, shall never be free until we demand freedom. The american colonies boycotted and fought for their freedom and independence. Reverend Dr.& Mrs-Martin Luther King Jr., John and Robert F. Kennedy, Mohandas "Mahatma" Ghandi, Nelson Mandela,Minister Malcolm X, and Daisy Baites & "The Little Rock Nine" are but few of many who sacrificed their lives to ensure countless opportunities to millions alive today. These opportunities did not come without individuals willing to suffer and die for them. The speech was delivered with success on the Monday following the campaign's end. At least 300 individuals were added to the Civil Rights Advocacy Association.  To the left: An homelessness american and possibly a veteran. 
 Jena, Louisiana
Within the year that he moved to Little Rock, Arkansas many things began happening. Media and non-media reports of racial police profilings, many incidents involving racial murder and beatings. The largest aire of harrassment was Jena, Louisiana. Dr. Millere sends his aide as a speaker, organizer, and leader of over 25,000 individuals to march against the shameless show of racism portrayed in this little town called Jena, Louisiana with became a ground for Civil Rights, Human Rights, and Political expediency overnight. Jena would spurn a series of racial acts around the Millere states, Jena is proof that Louisiana and American society have a long way to go before the "dream" of freedom is made reality. 
Dr. Millere rallying protesters in wake of trouble in Jena Louisiana.Dr. Mauricelm-Lei Millere (R) of Arkansas, USA rallies other Civil Rights marchers outside of Jena Highs School in Jena, Louisiana, USA on 20 September 2007. Thousands of protesters have gathered in this small town to speak against the imprisonment of the Jena 6. Many are accusing the local government of wrongfully punishing the six teenagers due to them being African-American. EPA/DAN ANDERSON
 Evangelist Brenita D. "Goldi" Gaines
Two years later, after moving to Arkansas to encourage voters registration drive and preparation to help plan the Arkansas Obama Group For Presidential Election (or AOG; Millere meets Goldi Gaines. Gaines is an AME Minister, hence Evangelist Goldi Gaines, who is pushing an harsh December to feed the poor. Evangelist Gaines and her concern for bread begans their "operation Bread Basket" and an all out fight against Homelessness, Hunger, and Joblessness. It proved to be just what the doctor ordered.(CRAA-Social Affairs Committee/Independent Minority Press Association). Her mission as she explained "is to minister to the spiritual, intellectual, physical and emotional, and environmental needs of all people by spreading Christ's liberating gospel through word and deed.
At every level of the Connection and in every local church, I shall engage in carrying out the spirit of the original Free African Society, that is, to seek out and save the lost, and serve the needy through a continuing program of:Preaching the gospel, Feeding the hungry, Clothing the naked, Housing the homeless, Cheering the fallen, Providing jobs for the jobless and, Administering to the needs of those in prisons, hospitals, nursing homes, asylums, and mental senior citizens' homes; caring for the sick, the shut-in, the mentally and socially disturbed, and Encouraging thrift and economic development.
To the left:  "Evangelist Gaines research for poverty was more indept than the association's, including the latest economical climate for the homeless. Who are often left out. Her efforts are Invaluable. What I witnessed as an international student and servicemember of Europe, India, Africa, and even Mexico seems to be haunting me here, in America.  Perhaps, with lecture, and purposive exploitation of instances consistent with poverty in America, others will see that we all need each other."   Dr Mauricelm-Lei Millere 
 
Yes We Can! Barack Hussein Obama For President/First African American President.
Millere reminds his campaign staff, "Thirty-nine years ago, Martin Luther King said. In the coming years some of us are going to Washington to see if the will is still alive or if it is alive in this nation.  We are going to washington one day to reinvent the Poor People's Campaign.  yes once again we are going to bring the tired, the poor, the huddled masses.  We are going to bring those who have known long years of hurt and neglect. We are going to bring those who have come to feel that life is a long and desolate corridor with no exit signs.  We are going to bring children and adults and old people, people who have never seen a doctor or a dentist in their lives.  Support us in our plight to build a successful platform to win Arkansans for Barack Obama." Although, many Arkansans were an unfriendly to the concepts of Senator Obama; their were just as many interested in his chances of becoming president. Millere tearfully and honestly admits, "I never thought the day would when a Negro, African born in America, Blackman would become President of the United States: I am ashamed to admit this, Though this is the happiest day of my life."
 
Trouble In Paradise: Is Cointelpro Interested In Dr. Millere? White racist, Threats against Civil Rights Advocacy Association, Threats against America's First African President & Family.Facing The Challenge
 
"Dr. Millere seems very disappointed with what is happening around the country. It is as if his eyes were openned for the very first time. In many ways I discovered that he had been blind to real change and the cost of true freedom. The horrible truth that we discussed, along with active members of the campaign, was that our lives could be taken any minute. He began to research the history of leaders of the past, their betrayers betrayals, and their deaths; through books, internet, analyzations, bibles, holy inscriptions of the Kings, The Book of Josiah, The Life of Jesus and His Apostles, Julius Ceasar, Cleopatra. In the same breath he studied the life Of Medgar Evers, (late)President John F. Kennedy, (late) Senator Robert Kennedy, (late) Minister Malcolm X (Elhadj Malik El-Shabazz), Reverend Dr. Martin Luther King, his mentor/confidant "Mother" Coretta Scott-King, Huey P. Newton-Long, and Stokley Carmichael (Kwame Toure). He began to study organization, their internal tourmoils and their, "Judas Factors" as he referred to them, betrayers or betrayals. The SCLC, NOI, The Black Panther Party,  US Government and Governments around the world. But what really depressed him was to understand that these people, these organizations, These governments were betrayed by people from within and infiltrators, no less. Tearfully, he said, "Our President is in danger!, the entire African nation is in danger!, And all freedom loving people are in danger."  Evangelist Goldi explains the statement, "A man awakened by his times!" Independent African Press 2009.
 
It seems that a change came over Dr. Millere and Evangelist Gaines began to focus on doing all that they could to encourage chuches, organizations, groups, institutions etc. While they were crusading to encourage americans, legislatures, party caucuses, and the sort to work along with the present Executive Administration Of The Nation and our elected officials; he began to recieving threats; as well as those in his administration. So he becomes very concerned or, even, nervous about these turn of events. Ever the students, they began to take in what is happening around the country. The concern became Nationalistics, Civilistic, and Humanistic. The question of the day was, "What is the most sizeable response to ensure peace to yourself, your community, and your society; when you are born African and still not counted as American.
 
At The Cross Roads.  
Confused about what would be the correct response. Millere focuses on researching the past to understand the present. And what would be the proper response. "Observing a past full of espionage, assasinations, betrayers, and betrayal," Millere galvanized the "two main titans of the Negro cause." He respected both men. In some sense "Malcolm was comparable to John the Baptist and Martin likened unto Jesus." But can the Philosophies work together. According to history they often did and to his surprise the two men were organizing together, no doubt, prior to their deaths. 
Lesson Plan: Martin Luther King, Jr. and Malcolm X: A Common Solution?  
King and Malcolm X Here the two titans of freedom humbles themselves to make their first public appearance together. The attempt to consolidate the "Negroes' cause with a simple jesture, to embrace by shaking hands. The simple act achieved its purpose, "Negro Unity," thus, Malcom's Organization For African American Unity (or OAAU). The small but potent victory would be short lived. Cointelpro whom had been investigating both men would orchestrate their murders. To Martin's shock, he learns that his fellow philosopher and companion had been murdered during a speech in New York, February 13, 1965. Martin would be murdered three years later, April 4, 1968. Later evidence gives way to both men being murdered by the CIA through their own innere circle. "CIA Media Infiltration x2": (1.)For Malcolm was said to have been murdered by Elijah Mohommad and Louis Farrakhan, his young protege' is said to have instigated the murder in a column entitled: "Hypocrite." "The CIA & Newsman Mike Wallace has been instigating trouble between black leaders and organizations since forever. Beware Of The White Racist Media! Dr Mauricelm-Lei Millere. The NOI newspaper, Muhammad Speaks, even carried a cartoon of Malcolm’s severed head bouncing down a street. It was due to the lust for fame, power, and prestige. See http://www.youtube.com/user/ShiningBlackPrince  The CIA had, very much, infiltrated the organization (Nation Of Islam, NOI or FOI) and used the envious, jealeous, misguided, black dogs to kill "The Black Shinnig Prince." Martin was said to be killed by James Earl Ray, a petty theif or criminal, harboring a room in an old boarding house in direct view of King's room at the Loraine Motel in Memphis, Tennessee. This was not intended to be Dr. King's stay, originally. He was to stay at a different hotel until an anonymous call changed his hotel plans and aired his room in the national media; television and newspaper. (2.) Reverend Jessie Jackson and Reverend Kyles of Memphis, Tennessee is said to have been Judases of King's inner circle. Attorney William F. Pepper writes about this fact in his book "Shakedown." Jessie Jackson is credited to have arranged the murder of Dr. King: Also see Steve Cockley's http://illseed.com/2008/09/02/jesse-jackson-killed-martin-luther-king-jr/. King was in Memphis aiding those involved a garbage workers strike. While standing on the balcony of the Lorraine Hotel, he was shot and killed; James Earl Ray was later arrested and convicted for killing Dr. King. But like Malcolm, his death was shrouded in mystery. Congressional hearings have been held to determine who really killed Dr. King. It has become clearly apparent that Minister Malcolm X and Rev. Dr. Martin Luther King, Jr were, secretly, working colloberately toward a solution. And becoming extremely interested in being seen together in public to encourage black solidarity; irregardless to their different strategies. He and King agreed that both goals could be fulfilled; even if the roads were different, because "they both led eastward," so to speak. After the death of Malcolm, Martin sent a letter of condolesence to Malcolm's widow, Mrs Betty Shabazz. A year earlier, preceeding the death of Malcom, during a campaign in Selma, Alabama, 1964; In a conversation with Mrs. Coretta Scott King, Malcolm states, "I want Dr. King to know that I didn't come to Selma to make his job difficult. I really did come thinking I could make it easier. If the white people realize what the alternative is, perhaps they will be more willing to hear Dr. King.". His 1964 statement urging black people to "submerge their differences and realize that it is best for us to first see that we have the same problem, a common problem – a problem that will make you catch hell whether you're a Baptist, or a Methodist, or a Muslim, or a nationalist." Minister MALCOLM X: Whether you are a Christian or a Muslim or a Nationalist, we all have the same problem. They don’t hang you because you’re a Baptist; they hang you ‘cause you’re black. They don’t attack me because I’m a Muslim; they attack me ‘cause I’m black. They attack all of us for the same reason; all of us catch hell from the same enemy. We’re all in the same bag, in the same boat. We suffer political oppression, economic exploitation, and social degradation, all of them from the same enemy. *The government has failed us; you can’t deny that. Anytime you live in the twentieth century, and you walkin’ around here singing “We Shall Overcome,” the government has failed us.
 
Black Nationalism Is The Answer! We have an
Organization For African American Unity (OAAU). Anyone born African or Of African descent.......  
Stockley Carmichael, whom had benefited from the teachings of both prophets, gave us a glimpse. Black Power or Black nationalism is nothing new, it is revolutionary. "It cannot consist of any whites americans and there can be no exception to this rule. We must learn to organize one another without any aide from whites." The Philosophy Of Black Independence reestablishes the assurance of somebodiness. It allows Africans born of this land to determine or seek out their own destinies through freewill oppose to bondage. (1.) A lie was told one day that everything black was ugly, sinister, and evil and everything white was beautiful, holy, and good. That is a lie! Don't let anybody tell you that! Be proud! You tell them. Yes I'm black!, I'm proud! I'm beautiful.   Reverend Dr. Martin Luther King, Jr.                           
 
(2.) If you are waiting for the white race to set you free; you will never be free. Freedom is something that you have to do for yourself! Like the white man fought for his freedom from Great Britain And until you are ready, will to pay the price of freedom. You will be nothing but a second class citizen or what is known as a twentith-century slave. "What is the price of freedom? You may ask because I'll answer you. The price of freedom is death!    Minister Malcolm X (Elhadj Malik El-Shabazz).
 
(3.) How secure is a Nation without Military Defense? You have the right to keep and bear arms. It is your Second Amendment Right!
The Second Amendment (Amendment II) to the United States Constitution is the part of the United States Bill of Rights that protects a right to keep and bear arms.[1] The Second Amendment was adopted on December 15, 1791, along with the rest of the Bill of Rights.  
 
Civilian usage meaning
The right to keep and bear arms is often presented in the context of military service and the broader right of self defense. Whether this right pertains to individuals acting independently and/or the people acting collectively remains a matter of debate. On June 26, 2008, the Supreme Court of the United States, in a 5-4 decision, held that residents of the District of Columbia have an individual right to handguns for self-defense within the home in the case District of Columbia v. Heller while at the same time reaffirming a broad range of federal restrictions on firearms as being constitutional. Also, the large body of state based law regarding the right to firearms and restrictions on firearms remain largely unchanged, though the Supreme Court has granted certiorari to hear a case which asks that the 'individual right' precedence of Heller be applied for the first time against state law.

The people's right to have their own arms for their defense is described in the philosophical and political writings of Aristotle, Cicero, John Locke, Machiavelli, the English Whigs and others.[25] Though possessing arms appears to be distinct from "bearing" them, the possession of arms is recognized as necessary for and a logical precursor to the bearing of arms.[26]

Don Kates, a civil liberties lawyer, cites historic English usage describing the "right to keep and bear their private arms."[27]

Likewise, Sayoko Blodgett-Ford notes a non-military usage of the phrase in pamphlet widely circulated by the dissenting minority dating from the time of the Pennsylvania ratifying convention for the US Constitution:

"[T]he people have a right to bear arms for the defense of themselves and their own state, or the United States, or the purpose of killing game; and no law shall be passed for disarming the people or any of them, unless for crimes committed..."[28] 

 

Black Panther Party

This article is about the USA 1960s-1970s African-American movement. For other uses, see Black Panthers (disambiguation).
Black Panther Party
Bpp logo.PNG
Founded 1966 (1966)
Dissolved c. 1982
Ideology Marxism-Leninism, Maoism, proletarian internationalism, socialism
Political position Far-left
International affiliation Algeria, Cuba, France
Official colors Black, light blue
Politics of the United States
Political parties
Elections

The Black Panther Party (originally the Black Panther Party for Self-Defense) was an African-American revolutionary leftist organization. It was active in the United States from 1966 until 1982. The Black Panther Party achieved national and international impact through its deep involvement in the Black Power movement and in U.S. politics of the 1960s and 70s. The intense anti-racism of that time is today considered one of the most significant social, political and cultural currents in U.S. history. The group's "provocative rhetoric, militant posture, and cultural and political flourishes permanently altered the contours of American Identity."[1]

Founded in Oakland, California, by Bobby Seale and Huey P. Newton on October 15, 1966, the organization initially set forth a doctrine calling primarily for the protection of African American neighborhoods from police brutality.[2] But the Black Panther Party's objectives and philosophy expanded and evolved rapidly during the party's existence. The organization's leaders passionately espoused socialist and communist (largely Maoist) doctrines, but the Party's black nationalist reputation attracted an ideologically diverse membership.[3] Ideological consensus within the party was difficult to achieve, and some prominent members openly disagreed with the views of the leaders.

The organization's official newspaper, The Black Panther, was first circulated in 1967. Also that year, the Black Panther Party marched on the California State Capitol in Sacramento in protest of a selective ban on weapons. By 1968, the party had expanded into many cities throughout the United States, including New Orleans, Chicago, Los Angeles, Detroit, San Diego, Denver, Newark, New York City, Boston, Dallas, Philadelphia, Pittsburgh, Cleveland, Seattle, Washington, D.C., Baltimore, San Francisco and Omaha. Peak membership neared 10,000 by 1969, and their newspaper, under the editorial leadership of Eldridge Cleaver, had a circulation of 250,000.[4] The group created a Ten-Point Program, a document that called for "Land, Bread, Housing, Education, Clothing, Justice and Peace", as well as exemption from conscription for African-American men, among other demands.[5] With the Ten-Point program, “What We Want, What We Believe”, the Black Panther Party captured in uncompromising language the collective economic and political grievances articulated by black radicals and many black liberals since the 1930s.[6]

Gaining national prominence, the Black Panther Party became an icon of the counterculture of the 1960s.[7] Ultimately, the Panthers condemned black nationalism as "black racism" and became more focused on socialism without racial exclusivity.[8] They instituted a variety of community social programs designed to alleviate poverty and improve health among communities deemed most needful of aid. The Party also recognized that different minority communities (those it deemed oppressed by the U.S. government) needed to organize around their own set of issues, and it encouraged alliances with such organizations.

The Black Panther Party's most influential and widely known programs were its armed citizens' patrols to evaluate behavior of police officers and its Free Breakfast for Children program. However, the group's political goals were often overshadowed by their confrontational, militant, and sometimes violent tactics against police.[9]

Federal Bureau of Investigation Director J. Edgar Hoover called the party “the greatest threat to the internal security of the country,”[10] and he supervised an extensive program (COINTELPRO) of surveillance, infiltration, police harassment, perjury, and a laundry list of other tactics designed to incriminate party members and drain the organization of resources and manpower. Through these tactics, Hoover hoped to diminish the Party's threat to the general power structure of the U.S., or even maintain its influence as a strong undercurrent.[11] Angela Davis, Ward Churchill, and others have alleged that federal, state and local law enforcement officials went to great lengths to discredit and destroy the organization, including assassination.[12][13][14] Black Panther Party membership reached a peak of 10,000 by early 1969, then suffered a series of contractions due to legal troubles, incarcerations, internal splits, expulsions and defections. By 1972 most Panther activity centered around the national headquarters and a school in Oakland, CA, where the Party continued to influence local politics. Party contractions continued throughout the 1970s; by 1980 the Black Panther Party comprised just 27 members. [15]

Contents

Origins

Original six members of the Black Panther Party (November, 1966) Top left to right: Elbert "Big Man" Howard; Huey P. Newton (Defense Minister), Sherman Forte, Bobby Seale (Chairman). Bottom: Reggie Forte and Little Bobby Hutton (Treasurer)

In 1966, Huey P. Newton was released from jail. With his friend Bobby Seale from Oakland City College, he joined a black power group called the Revolutionary Action Movement (RAM). RAM had a chapter in Oakland and followed the writings of Robert F. Williams. Williams had been the president of the Monroe, North Carolina branch of the NAACP and later published a newsletter called The Crusader from China, where he fled to escape kidnapping charges.[citation needed]

They worked at the North Oakland Neighborhood Anti-Poverty Center, where they also served on the advisory board. To combat police brutality, the advisory board obtained 5,000 signatures in support of the City Council's setting up a police review board to review complaints. Newton was also taking classes at the City College and at San Francisco Law School. Both institutions were active in the North Oakland Center. Thus the pair had numerous connections with whom they talked about a new organization. Inspired by the success of the Lowndes County Freedom Organization and Stokely Carmichael's calls for separate black political organizations,[16] they wrote their initial platform statement, the Ten-Point Program. With the help of Huey's brother Melvin, they decided on a uniform of blue shirts, black pants, black leather jackets, black berets, and openly displayed loaded shotguns (in his studies, Newton had discovered a California law that allowed carrying a loaded rifle or shotgun in public, as long as it was publicly displayed and pointed at no one).[17]

What became standard Black Panther discourse emerged from a long history of urban activism, social criticism and political struggle by African Americans. “As inheritors of the discipline, pride, and calm self-assurance preached by Malcolm X, the panthers became national heroes in African American communities by infusing abstract nationalism with street toughness--by joining the rhythms of black working-class youth culture to the interracial élan and effervescence of Bay Area New Left politics."[11] There is often debate about the impact that the Black Panther Party had on the greater society, or even their local environment. Some feel as though their only impact was one of contention against law enforcement, as facilitators of violence, and outspoken misguided radicals. “Beyond their immediate and material impact, though, the survival programs aimed at deeper spiritual and ideological transformations among neighborhood men and women whom the Party hoped to mobilize. As models of black self-determination and pride, the programs combined self-help and education in revolutionary diction with the free-spirited, animated public displays of political commitment that had become the sine qua non of Left culture in the Bay Area.”[11] “In 1966, the Panthers defined Oakland’s ghetto as a territory, the police as interlopers, and the Panther mission as the defense of community. The Panthers' famous “policing the police” drew attention to the spatial remove that White Americans enjoyed from the state violence that had come to characterize life in black urban communities.”[11]

Rules

The Black Panther Party had a list of 26 rules that dictated their daily party work. They regulated their participant's use of drugs, alcohol, and their actions while they were working. Almost all of the rules had to do with only the actions of members while they were in an event or a meeting of the Black Panthers. The rules also said that members had to follow the Ten Point Program, and had to know it by heart. The final section of rules had to do with more of the leader's responsibilities, such as providing a first aid center for members of the Black Panthers.[18][19][20]

The Ten Point Program

The Ten Point Program was as follows:

  1. WE WANT FREEDOM. WE WANT POWER TO DETERMINE THE DESTINY OF OUR BLACK AND OPPRESSED COMMUNITIES. We believe that Black and oppressed people will not be free until we are able to determine our destinies in our own communities ourselves, by fully controlling all the institutions which exist in our communities.
  2. WE WANT FULL EMPLOYMENT FOR OUR PEOPLE. We believe that the federal government is responsible and obligated to give every person employment or a guaranteed income. We believe that if the American businessmen will not give full employment, then the technology and means of production should be taken from the businessmen and placed in the community so that the people of the community can organize and employ all of its people and give a high standard of living.
  3. WE WANT AN END TO THE ROBBERY BY THE CAPITALISTS OF OUR BLACK AND OPPRESSED COMMUNITIES. We believe that this racist government has robbed us and now we are demanding the overdue debt of forty acres and two mules. Forty acres and two mules were promised 100 years ago as restitution for slave labor and mass murder of Black people. We will accept the payment in currency which will be distributed to our many communities. The American racist has taken part in the slaughter of our fifty million Black people. Therefore, we feel this is a modest demand that we make.
  4. WE WANT DECENT HOUSING, FIT FOR THE SHELTER OF HUMAN BEINGS. We believe that if the landlords will not give decent housing to our Black and oppressed communities, then housing and the land should be made into cooperatives so that the people in our communities, with government aid, can build and make decent housing for the people.
  5. WE WANT DECENT EDUCATION FOR OUR PEOPLE THAT EXPOSES THE TRUE NATURE OF THIS DECADENT AMERICAN SOCIETY. WE WANT EDUCATION THAT TEACHES US OUR TRUE HISTORY AND OUR ROLE IN THE PRESENT-DAY SOCIETY. We believe in an educational system that will give to our people a knowledge of the self. If you do not have knowledge of yourself and your position in the society and in the world, then you will have little chance to know anything else.
  6. WE WANT COMPLETELY FREE HEALTH CARE FOR ALL BLACK AND OPPRESSED PEOPLE. We believe that the government must provide, free of charge, for the people, health facilities which will not only treat our illnesses, most of which have come about as a result of our oppression, but which will also develop preventive medical programs to guarantee our future survival. We believe that mass health education and research programs must be developed to give all Black and oppressed people access to advanced scientific and medical information, so we may provide our selves with proper medical attention and care.
  7. WE WANT AN IMMEDIATE END TO POLICE BRUTALITY AND MURDER OF BLACK PEOPLE, OTHER PEOPLE OF COLOR, ALL OPPRESSED PEOPLE INSIDE THE UNITED STATES. We believe that the racist and fascist government of the United States uses its domestic enforcement agencies to carry out its program of oppression against black people, other people of color and poor people inside the United States. We believe it is our right, therefore, to defend ourselves against such armed forces and that all Black and oppressed people should be armed for self defense of our homes and communities against these fascist police forces.
  8. WE WANT AN IMMEDIATE END TO ALL WARS OF AGGRESSION. We believe that the various conflicts which exist around the world stem directly from the aggressive desire of the United States ruling circle and government to force its domination upon the oppressed people of the world. We believe that if the United States government or its lackeys do not cease these aggressive wars it is the right of the people to defend themselves by any means necessary against their aggressors.
  9. WE WANT FREEDOM FOR ALL BLACK AND OPPRESSED PEOPLE NOW HELD IN U. S. FEDERAL, STATE, COUNTY, CITY, AND MILITARY PRISONS AND JAILS. WE WANT TRIALS BY A JURY OF PEERS FOR ALL PERSONS CHARGED WITH SO-CALLED CRIMES UNDER THE LAWS OF THIS COUNTRY. We believe that the many Black and poor oppressed people now held in United States prisons and jails have not received fair and impartial trials under a racist and fascist judicial system and should be free from incarceration. We believe in the ultimate elimination of all wretched, inhuman penal institutions, because the masses of men and women imprisoned inside the United States or by the United States military are the victims of oppressive conditions which are the real cause of their imprisonment. We believe that when persons are brought to trial they must be guaranteed, by the United States, juries of their peers, attorneys of their choice and freedom from imprisonment while awaiting trial.
  10. WE WANT LAND, BREAD, HOUSING, EDUCATION, CLOTHING, JUSTICE, PEACE AND PEOPLE'S COMMUNITY CONTROL OF MODERN TECHNOLOGY. When, in the course of human events, it becomes necessary for one people to dissolve the political bonds which have connected them with another, and to assume, among the powers of the earth, the separate and equal station to which the laws of nature and nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that, whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government, laying its foundation on such principles, and organizing its powers in such form as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and, accordingly, all experience hath shown that mankind are most disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But, when a long train of abuses and usurpation, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security.[21]

Action

1970 BPP pamphlet combining an anti-drug message with revolutionary politics

"This country is a nation of thieves. It stole everything it has, beginning with black people. The U.S. cannot justify its existence as the policeman of the world any longer. 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 to be part of that system. We must question whether or not we want this country to continue being the wealthiest country in the world at the price of raping everybody else."

Stokely Carmichael, Honorary Prime Minister[22]

Survival programs

Inspired by Mao Zedong's advice to revolutionaries in The Little Red Book, Newton called on the Panthers to "serve the people" and to make "survival programs" a priority within its branches. The most famous and successful of their programs was the Free Breakfast for Children Program, initially run out of an Oakland church.

Other survival programs were free services such as clothing distribution, classes on politics and economics, free medical clinics, lessons on self-defense and first aid, transportation to upstate prisons for family members of inmates, an emergency-response ambulance program, drug and alcohol rehabilitation, and testing for sickle-cell disease.[23]

The BPP also founded the "Intercommunal Youth Institute" in January 1971,[24] with the intent of demonstrating how black youth ought to be educated. Ericka Huggins was the director of the school and Regina Davis was an administrator.[25] The school was unique in that it didn't have grade levels but instead had different skill levels so an 11 year old could be in second-level English and fifth-level science.[26] Elaine Brown taught reading and writing to a group of 10 to 11 year olds deemed "uneducable" by the system.[27] At the school children were given free busing; breakfast, lunch, and dinner; books and school supplies; children were taken to have medical checkups; and many children were given free clothes.[28]

Political activities

The Party briefly merged with the Student Nonviolent Coordinating Committee, headed by Stokely Carmichael (later Kwame Ture). In 1967, the party organized a march on the California state capitol to protest the state's attempt to outlaw carrying loaded weapons in public after the Panthers had begun exercising that right. Participants in the march carried rifles. In 1968, BPP Minister of Information Eldridge Cleaver ran for Presidential office on the Peace and Freedom Party ticket. They were a big influence on the White Panther Party, that was tied to the Detroit/Ann Arbor band MC5 and their manager John Sinclair, author of the book Guitar Army that also promulgated a ten-point program.

Conflict with law enforcement

Black Panther Party members standing in the street, armed with a Colt .45 and a shotgun

As the Black Panther Party was beginning to gain a national presence, the government began a crackdown on the party and its activities. Huey P. Newton was arrested for an alleged murder, which sparked a "free Huey" campaign, organized by Eldridge Cleaver to help Newton's legal defense. Newton was convicted for voluntary manslaughter, though his conviction was overturned in the 1970s.

In April 1968, the party was involved in a gun battle, in which Bobby Hutton, a Panther, was killed. Cleaver later said that he had led the Panther group on a deliberate ambush of the police officers, thus provoking the shoot-out.[29] In Chicago, two Panthers were killed in a police raid.[4]

One of the central aims of the BPP was to stop abuse by local police departments. When the party was founded in 1966, only 16 of Oakland's 661 police officers were African American.[30] Accordingly, many members questioned the Department's objectivity and impartiality. This situation was not unique to Oakland, as most police departments in major cities did not have proportional membership by African Americans. Throughout the 1960s, race riots and civil unrest broke out in impoverished African-American communities subject to policing by disproportionately white police departments. The work and writings of Robert F. Williams, Monroe, North Carolina NAACP chapter president and author of Negroes with Guns, also influenced the BPP's tactics.

The BPP sought to oppose police brutality through neighborhood patrols (an approach since adopted by groups such as Copwatch). Police officers were often followed by armed Black Panthers who sought at times to aid African-Americans who were victims of police brutality and racial prejudice. Both Panthers and police died as a result of violent confrontations. By 1970, 34 Panthers had died as a result of police raids, shoot-outs and internal conflict.[31] Various police organizations claim the Black Panthers were responsible for the deaths of at least 15 law enforcement officers and the injuries of dozens more. During those years, juries found several BPP members guilty of violent crimes.[32]

From 1966 to 1972, when the party was most active, several departments hired significantly more African-American police officers. During this time period, many African American police officers started to form organizations of their own to become more protective of the African American citizenry and to increase black representation on police forces.[33] However, in many police departments, African American officers often received promotions through brutality against other African Americans, causing many of them to play prominent roles in shutting down the Panthers' activities. In Chicago in 1969 for example, Panthers Mark Clark and Fred Hampton were both killed in a police raid (In which five of the officers present were African American) by Sergeant James Davis, an African American officer.[34] In cities such as New York City, black police officers were used to infiltrate Panther meetings.[32][33] By 1972, almost every major police department in the US was integrated.

Prominent member H. Rap Brown is serving life imprisonment for the 2000 murder of Ricky Leon Kinchen, a Fulton County, Georgia sheriff's deputy, and the wounding of another officer in a gunbattle. Both officers were black.[35]

Conflict with COINTELPRO

COINTELPRO document outlining the FBI's plans to 'neutralize' Jean Seberg for her support for the Black Panther Party, by attempting to publicly "cause her embarassment" and "tarnish her image"

In August 1967, the Federal Bureau of Investigation (FBI) instructed its program "COINTELPRO" to "neutralize" what the FBI called "black nationalist hate groups" and other dissident groups. In September 1968, FBI Director J. Edgar Hoover described the Black Panthers as "the greatest threat to the internal security of the country."[36] By 1969, the Black Panthers were the primary target of COINTELPRO. They were the target of 233 of the 295 authorized "Black Nationalist" COINTELPRO actions. The goals of the program were to prevent the unification of militant black nationalist groups and to weaken the power of their leaders, as well as to discredit the groups to reduce their support and growth. The initial targets included the Southern Christian Leadership Conference, the Student Nonviolent Coordinating Committee, the Revolutionary Action Movement and the Nation of Islam. Leaders who were targeted included the Rev. Martin Luther King, Jr., Stokely Carmichael, H. Rap Brown, Maxwell Stanford and Elijah Muhammad.

Although COINTELPRO was commissioned ostensibly to prevent violence, it used many tactics that fostered violence. For instance, the FBI tried to "intensify the degree of animosity" between the Black Panthers and the Blackstone Rangers, a Chicago gang. They sent an anonymous letter to the Ranger’s gang leader claiming that the Panthers were threatening his life, a letter whose intent was to induce "reprisals" against Panther leadership. In Southern California similar actions were taken to exacerbate a "gang war" between the Black Panther Party and a group called the US Organization. Violent conflict between these two groups, including shootings and beatings, led to the deaths of at least four Black Panther Party members. FBI agents claimed credit for instigating some of the violence between the two groups.[37]

On January 17, 1969, Los Angeles Panther Captain Bunchy Carter and Deputy Minister John Huggins were killed in Campbell Hall on the UCLA campus, in a gun battle with members of US Organization stemming from a dispute over who would control UCLA's black studies program. Another shootout between the two groups on March 17 led to further injuries. It was alleged that the FBI had sent a provocative letter to US Organization in an attempt to create antagonism between US and the Panthers.[38]

One of the most notorious actions was a Chicago Police raid of the home of Panther organizer Fred Hampton on December 4, 1969. The raid had been orchestrated by the police in conjunction with the FBI. The FBI was complicit in many of the actions. The people inside the home had been drugged by an FBI informant, William O'Neal, and were asleep at the time of the raid. Hampton was shot and killed, as was the guard, Mark Clark. The others were dragged into the street, beaten, and subsequently charged with assault. These charges were later dropped. The Chicago Police and FBI were never investigated or charged for their role in the event.[39]

In May 1969, party members tortured and murdered Alex Rackley, a 19-year-old member of the New York chapter of the Black Panther party, because they suspected him of being a police informant. Three party officers — Warren Kimbro, George Sams, Jr., and Lonnie McLucas — later admitted taking part. Sams, who gave the order to shoot Rackley at the murder scene, turned state's evidence and testified that he had received orders personally from Bobby Seale to carry out the execution. After this betrayal, party supporters alleged that Sams was himself the informant and an agent provocateur employed by the FBI.[40] The case resulted in the New Haven, Connecticut Black Panther trials of 1970, memorialized in the courtroom sketches of Robert Templeton. The trial ended with a hung jury, and the prosecution chose not to seek another trial.

Widening support

Black Panther convention, Lincoln Memorial, June 19, 1970

Awareness of the group continued to grow, especially after the May 2, 1967 protest at the California State Assembly and the arrest of Newton in the fall of 1967.

In May 1967, the Panthers invaded the State Assembly Chamber in Sacramento, guns in hand, in what appears to have been a publicity stunt. Still, they scared a lot of important people that day. At the time, the Panthers had almost no following. Now, [a year later] however, their leaders speak on invitation almost anywhere radicals gather, and many whites wear "Honkeys for Huey" buttons, supporting the fight to free Newton, who has been in jail since last Oct. 28, [1967] on the charge that he killed a policeman..."[41]

On February 17, 1968, a large rally was held for Huey in the Oakland Auditorium. The speakers included Stokely Carmichael, H. Rap Brown, and James Forman. After this event, membership grew rapidly. The structure of the group became more defined. New members had to attend a six-week training program and political education classes, largely based on Mao's Little Red Book.[42]

In 1968, the group shortened its name to the Black Panther Party and sought to focus directly on political action. Members were encouraged to carry guns and to defend themselves against violence. An influx of college students joined the group, which had consisted chiefly of "brothers off the block." This created some tension in the group. Some members were more interested in supporting the Panthers social programs, while others wanted to maintain their "street mentality". For many Panthers, the group was little more than a type of gang.[43]

Panther slogans and iconography spread. At the 1968 Summer Olympics, Tommie Smith and John Carlos, two American medalists, gave the black power salute during the playing of the American national anthem. The International Olympic Committee banned them from the Olympic Games for life. Some Hollywood celebrities, such as Jane Fonda, became involved in their leftist program. She publicly supported Huey Newton and the Black Panthers in the early 1970s. The Black Panthers attracted a wide variety of left-wing revolutionaries and political activists, including writer Jean Genet, former Ramparts Magazine editor David Horowitz and left-wing lawyer Charles R. Garry, who often acted as their counsel. Survival Committees and coalitions were organized with several groups across the United States. Chief among these in Chicago was the first Rainbow Coalition formed by Fred Hampton and the Black Panthers which included Young Patriots and a Latino youth gang turned political:the Young Lords.

Controversy

Violence

From the beginning the Black Panther Party's focus on militancy came with a reputation for violence. They employed a California law which permitted carrying a loaded rifle or shotgun as long as it was publicly displayed and pointed at no one.[44] Carrying weapons openly and making threats against police officers, for example, chants like "The Revolution has co-ome, it's time to pick up the gu-un. Off the pigs!",[45] helped create the Panthers' reputation as a violent organization.

On October 17, 1967, Oakland police officer John Frey was shot to death in an altercation with Huey P. Newton during a traffic stop. In the stop, Newton and backup officer Herbert Heanes also suffered gunshot wounds. Newton was convicted of voluntary manslaughter at trial. This incident gained the party even wider recognition by the radical American left, and a "Free Huey" campaign ensued.[46] Newton was released after three years, when his conviction was reversed on appeal.

On May 2, 1967, the California State Assembly Committee on Criminal Procedure was scheduled to convene to discuss what was known as the "Mulford Act", which would ban public displays of loaded firearms. Cleaver and Newton put together a plan to send a group of about 30 Panthers led by Seale from Oakland to Sacramento to protest the bill. The group entered the assembly carrying their weapons, an incident which was widely publicized, and which prompted police to arrest Seale and five others. The group pled guilty to misdemeanor charges of disrupting a legislative session.[47]

On April 7, 1968, Panther Bobby Hutton was killed, and Cleaver was wounded in a shootout with the Oakland police. Two police officers were also shot. Although at the time Cleaver claimed that the police had ambushed them, Cleaver later admitted that he had led the Panther group on a deliberate ambush of the police officers, thus provoking the shoot-out.[48][49]

From the fall of 1967 through the end of 1970, nine police officers were killed and 56 were wounded, and ten Panther deaths and an unknown number of injuries resulted from confrontations. In 1969 alone, 348 Panthers were arrested for a variety of crimes.[50] On February 18, 1970 Albert Wayne Williams was shot by the Portland Police Bureau outside the Black Panther party headquarters in Portland, Oregon. Though his wounds put him in a critical condition, he made a full recovery.[51]

Death of Betty van Patter

Black Panther bookkeeper Betty van Patter was murdered in 1974, and although this crime was never solved, the Panthers, according to Mother Jones magazine, were “almost universally believed to be responsible”. [52] David Horowitz became certain that Black Panther members were responsible and denounced the Panthers. When Huey Newton was shot to death 15 years later, Horowitz characterized Newton as a killer.[53] When Art Goldberg, a former colleague at Ramparts, alleged that Horowitz himself was responsible for the death of van Patter by recommending her for the position of Black Panther accountant, Horowitz counter-alleged that "the Panthers had killed more than a dozen people in the course of conducting extortion, prostitution and drug rackets in the Oakland ghetto." He said further that the organization was committed "to doctrines that are false and to causes that are demonstrably wrongheaded and even evil."[54] Former chairperson Elaine Brown also questioned Horowitz's motives in recommending van Patter to the Panthers; she suspected espionage.[55]

Decline

While part of the organization was already participating in local government and social services, another group was in constant conflict with the police. For some of the Party's supporters, the separation between political action, criminal activity, social services, access to power, and grass-roots identity became confusing and contradictory as the Panthers' political momentum was bogged down in the criminal justice system. Disagreements among the Party's leaders over how to confront these challenges led to a significant split in the Party. Some Panther leaders, such as Huey Newton and David Hilliard, favored a focus on community service coupled with self-defense; others, such as Eldridge Cleaver, embraced a more confrontational strategy. Eldridge Cleaver deepened the inevitable schism in the party when he publicly criticized the Party for adopting a "reformist" rather than "revolutionary" agenda and called for Hilliard's removal. Cleaver was expelled from the Central Committee but went on to lead a splinter group, the Black Liberation Army, which had previously existed as an underground paramilitary wing of the Party.[56]

The Party eventually fell apart due to rising legal costs and internal disputes. In 1974, Huey Newton appointed Elaine Brown as the first Chairwoman of the Party. Under Brown's leadership, the Party became involved in organizing for more radical electoral campaigns, including Brown's 1975 unsuccessful run for Oakland City Council and Lionel Wilson's successful election as the first Black mayor of Oakland. [57]

In addition to changing the Party's direction towards more involvement in the electoral arena, Brown also increased the influence of women Panthers by placing them in more visible roles within the male-dominated organization. Brown's attempt to battle this previously pervasive sexism within the Party was very stressful for her and led to her dependence on Thorazine as a way to escape the pressures of leading the Party.[58]

In 1977, after Newton returned from Cuba and ordered the beating of a woman Panther who organized many of the Party's social programs, Brown decided she needed a break and left the Party.[59]

Although many scholars and activists date the Party's downfall to the period before Brown became the leader, an increasingly smaller cadre of Panthers continued to exist through the 1970s. By 1980, Panther membership had dwindled to 27, and the Panther-sponsored school finally closed in 1982.[60]

Aftermath

Black Panther 40th Reunion 2006

In October 2006, the Black Panther Party held a 40-year reunion in Oakland.[61]

In January 2007, a joint California state and Federal task force charged eight men with the 1971 murder of a California police officer.[62] The defendants have been identified as former members of the Black Liberation Army. Two have been linked to the Black Panthers.[63] In 1975 a similar case was dismissed when a judge ruled that police gathered evidence through the use of torture.[64] On June 29, 2009 Herman Bell pleaded guilty to voluntary manslaughter in the death of Sgt. Young. In July 2009, charges were dropped against four of the accused: Ray Boudreaux, Henry W. Jones, Richard Brown and Harold Taylor. Also that month Jalil Muntaquim pleaded no contest to conspiracy to commit voluntary manslaughter becoming the second person to be convicted in this case.[65]

New Black Panther Party

Malik Zulu Shabazz

Malik Zulu

Malik Zulu Shabazz in 2007

 Shabazz(born Paris Lewis in 1968[1]) is an American attorney and the National Chairman of the New Black Panther Party. He is a frequent guest on television talk shows, such as Face the Nation, Meet the Press, The O'Reilly Factor, and Hannity.[2]

Contents

Early life and legal career

Shabazz was born and raised in Los Angeles, California. His father, James Lewis, was a Muslim who was killed under mysterious circumstances when Shabazz was a child. He credits his mother, who became a successful businesswoman, and his grandfather, who introduced him to the Nation of Islam, as strong influences.[3][4]

Shabazz graduated from Howard University and the Howard University School of Law.[3] In 1995, while he was a law student, Shabazz ran an unsuccessful campaign for a seat on the Washington, D.C., City Council.[4][5] In 1996, Shabazz founded Black Lawyers for Justice.[1]

In 1998, he was recognized by the National Bar Association with its "Young Lawyer of the Year" award.[6] Later that year, he again ran without success for a seat on the D.C. Council.[6]

Controversy

Shabazz first came to widespread public attention in 1994, when Unity Nation, a student group he founded at Howard University, invited Khalid Abdul Muhammad, chairman of the New Black Panther Party, to speak.[7] Introducing the speaker, Shabazz engaged in a call and response with the audience:

"Who is it that caught and killed Nat Turner?"
"The Jews!"
"Who is it that controls the Federal Reserve?"
"The Jews!"
"Who is it that has our entertainers... and our athletes in a vise grip?"
"The Jews!"[5]

A year later, Shabazz told an interviewer that everything he said was true, with the possible exception of the assertion concerning Nat Turner.[4]

The Anti-Defamation League describes Shabazz as "anti-Semitic and racist".[1]

New Black Panther Party

Shabazz followed Muhammad's lead and joined the New Black Panther Party about 1997. When Muhammad—who greatly expanded the organization and rose to its chairmanship—died in 2001, Shabazz took over as National Chairman.[6] The group is described by the Anti-Defamation League as "the largest organized anti-Semitic and racist black militant group in America".[8]

The principles promoted by Shabazz include:

In 1989, a group calling itself the "New Black Panther Party" was formed in Dallas, Texas. Ten years later, the NBPP became home to many former Nation of Islam members when the chairmanship was taken by Khalid Abdul Muhammad.

The Anti-Defamation League and The Southern Poverty Law Center consider the New Black Panthers as a hate group.[66] Members of the original Black Panther Party have insisted that this New Black Panther Party is illegitimate and have strongly objected that there "is no new Black Panther Party".[67]

The National Alliance of Black Panthers

The National Alliance of Black Panthers was formed on July 31, 2004. It was inspired by the grassroots activism of the original organization but not otherwise related. Its chairwoman is Shazza Nzingha.

 Say It Loud! "I Am Black And I'm Proud!"
Bpp logo.PNG
 Join The Arkansas Black Cats For Self Defense, Education, Employment, And Legislation. Arkansas Based Black Panther Party (ABBPP) 
 
Motto/Mission: "An Organization For African American Unity (OAAU)"
 
Mauricelm-Lei MillereOur objective: Is to ensure survival programs aimed at physical, deeper spiritual, psychological, and ideological transformations among neighborhood men and women whom we hoped to mobilize.  As models of black self-determination and pride, the programs combine self-help and education in revolutionary diction with the free-spirited, animated public displays of political commitment that has become the sine qua non of Left culture, among blacks, in Akansas and much of the South.
 
We Share the same basic ten point program as other blackcats in America
 

The Ten Point Program was as follows:

  1. WE WANT FREEDOM. WE WANT POWER TO DETERMINE THE DESTINY OF OUR BLACK AND OPPRESSED COMMUNITIES. We believe that Black and oppressed people will not be free until we are able to determine our destinies in our own communities ourselves, by fully controlling all the institutions which exist in our communities.
  2. WE WANT FULL EMPLOYMENT FOR OUR PEOPLE. We believe that the federal government is responsible and obligated to give every person employment or a guaranteed income. We believe that if the American businessmen will not give full employment, then the technology and means of production should be taken from the businessmen and placed in the community so that the people of the community can organize and employ all of its people and give a high standard of living.
  3. WE WANT AN END TO THE ROBBERY BY THE CAPITALISTS OF OUR BLACK AND OPPRESSED COMMUNITIES. We believe that this racist government has robbed us and now we are demanding the overdue debt of forty acres and two mules. Forty acres and two mules were promised 100 years ago as restitution for slave labor and mass murder of Black people. We will accept the payment in currency which will be distributed to our many communities. The American racist has taken part in the slaughter of our fifty million Black people. Therefore, we feel this is a modest demand that we make.
  4. WE WANT DECENT HOUSING, FIT FOR THE SHELTER OF HUMAN BEINGS. We believe that if the landlords will not give decent housing to our Black and oppressed communities, then housing and the land should be made into cooperatives so that the people in our communities, with government aid, can build and make decent housing for the people.
  5. WE WANT DECENT EDUCATION FOR OUR PEOPLE THAT EXPOSES THE TRUE NATURE OF THIS DECADENT AMERICAN SOCIETY. WE WANT EDUCATION THAT TEACHES US OUR TRUE HISTORY AND OUR ROLE IN THE PRESENT-DAY SOCIETY. We believe in an educational system that will give to our people a knowledge of the self. If you do not have knowledge of yourself and your position in the society and in the world, then you will have little chance to know anything else.
  6. WE WANT COMPLETELY FREE HEALTH CARE FOR ALL BLACK AND OPPRESSED PEOPLE. We believe that the government must provide, free of charge, for the people, health facilities which will not only treat our illnesses, most of which have come about as a result of our oppression, but which will also develop preventive medical programs to guarantee our future survival. We believe that mass health education and research programs must be developed to give all Black and oppressed people access to advanced scientific and medical information, so we may provide our selves with proper medical attention and care.
  7. WE WANT AN IMMEDIATE END TO POLICE BRUTALITY AND MURDER OF BLACK PEOPLE, OTHER PEOPLE OF COLOR, All OPPRESSED PEOPLE INSIDE THE UNITED STATES. We believe that the racist and fascist government of the United States uses its domestic enforcement agencies to carry out its program of oppression against black people, other people of color and poor people inside the united States. We believe it is our right, therefore, to defend ourselves against such armed forces and that all Black and oppressed people should be armed for self defense of our homes and communities against these fascist police forces.
  8. WE WANT AN IMMEDIATE END TO ALL WARS OF AGGRESSION. We believe that the various conflicts which exist around the world stem directly from the aggressive desire of the United States ruling circle and government to force its domination upon the oppressed people of the world. We believe that if the United States government or its lackeys do not cease these aggressive wars it is the right of the people to defend themselves by any means necessary against their aggressors.
  9. WE WANT FREEDOM FOR ALL BLACK AND OPPRESSED PEOPLE NOW HELD IN U. S. FEDERAL, STATE, COUNTY, CITY AND MILITARY PRISONS AND JAILS. WE WANT TRIALS BY A JURY OF PEERS FOR All PERSONS CHARGED WITH SO-CALLED CRIMES UNDER THE LAWS OF THIS COUNTRY. We believe that the many Black and poor oppressed people now held in United States prisons and jails have not received fair and impartial trials under a racist and fascist judicial system and should be free from incarceration. We believe in the ultimate elimination of all wretched, inhuman penal institutions, because the masses of men and women imprisoned inside the United States or by the United States military are the victims of oppressive conditions which are the real cause of their imprisonment. We believe that when persons are brought to trial they must be guaranteed, by the United States, juries of their peers, attorneys of their choice and freedom from imprisonment while awaiting trial.
  10. WE WANT LAND, BREAD, HOUSING, EDUCATION, CLOTHING, JUSTICE, PEACE AND PEOPLE'S COMMUNITY CONTROL OF MODERN TECHNOLOGY. When, in the course of human events, it becomes necessary for one people to dissolve the political bonds which have connected them with another, and to assume, among the powers of the earth, the separate and equal station to which the laws of nature and nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that, whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government, laying its foundation on such principles, and organizing its powers in such form as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and, accordingly, all experience hath shown that mankind are most disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But, when a long train of abuses and usurpation, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security.[16]

Action

"This country is a nation of thieves. It stole everything it has, beginning with black people. The U.S. cannot justify its existence as the policeman of the world any longer. 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 to be part of that system. We must question whether or not we want this country to continue being the wealthiest country in the world at the price of raping everybody else."

Stokely Carmichael, Honorary Prime Minister [17]

Survival programs: We intend to perfect the programs of the past concerning drug & alcohol, prevention and intervention, by adding psychotherapy to help clients learn to accept, appreciate, and transform their experience for two main reasons.

(1.) To prevent relapse and re-addiction, in light of sobriety.

(2.) To encourage prevetion/intervention for (current/past) addicts and their families

 

ABBPP is working to combine an anti-drug message with revolutionary politics. Independent African Press 2010

Inspired by Mao Zedong's advice to revolutionaries in the The Little Red Book, Newton called on the Panthers to "serve the people" and to make "survival programs" a priority within its branches. The most famous and successful of their programs was the Free Breakfast for Children Program, initially run out of an Oakland church. Millere and Gaines has vowed to not only follow these techniques but to do greater to meet a greater harvest than in the past.

Other survival programs intended will be free services such as clothing distribution, classes on politics and economics, free psychotherapy, free counseling-therapy, free medical clinics, lessons on self-defense and first aid, transportation to upstate prisons for family members of inmates, an emergency-response ambulance program, drug and alcohol rehabilitation, and testing for sickle-cell disease.[18]

https://sites.google.com/site/liberationtemplex/


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