By 1966, the civil rights movement had been gaining momentum for more than a decade, as thousands of African Americans embraced a strategy of nonviolent protest against racial segregation and demanded equal rights under the law.

But for an increasing number of African Americans, particularly young Black men and women, that strategy did not go far enough. Protesting segregation, they believed, failed to adequately address the poverty and powerlessness that generations of systemic discrimination and racism had imposed on so many Black Americans.

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The emergence of Black Power as a parallel force alongside the mainstream civil rights movement occurred during the March Against Fear, a voting rights march in Mississippi in June 1966. The march originally began as a solo effort by James Meredith, who had become the first African American to attend the University of Mississippi, a.k.a. Ole Miss, in 1962. He had set out in early June to walk from Memphis, Tennessee, to Jackson, Mississippi, a distance of more than 200 miles, to promote Black voter registration and protest ongoing discrimination in his home state.

The legacies of both the Black Power and civil rights movements live on in the Black Lives Matter movement. Though Black Lives Matter focuses more specifically on criminal justice reform, it channels the spirit of earlier movements in its efforts to combat systemic racism and the social, economic and political injustices that continue to affect Black Americans.

Sarah Pruitt is a writer and editor based in seacoast New Hampshire. She has been a frequent contributor to History.com since 2005, and is the author of Breaking History: Vanished! (Lyons Press, 2017), which chronicles some of history's most famous disappearances.

INTRODUCTIONThe failures of the Civil Rights Movement resulted in the Black Power Movement. Members of the party felt that passive resistance was unrealistic and that for real change to occur, violent direct action would need to happen. Leaders like Malcolm X felt that passive resistance was not effective. Not only did Black Power promote black beauty is also unified African Americans. Get Help With Your EssayIf you need assistance with writing your essay, our professional essay writing service is here to help!

Black Power began as revolutionary movement in the 1960s and 1970s. It emphasized racial pride, economic empowerment, and the creation of political and cultural institutions. During this era, there was a rise in the demand for Black history courses, a greater embrace of African culture, and a spread of raw artistic expression displaying the realities of African Americans.

This portal highlights records of Federal agencies and collections that related to the Black Power Movement of the 1960s and 1970s. The selected records contain information on various organizations, including the Nation of Islam (NOI), Deacons for Defense and Justice, and the Black Panther Party for Self-Defense (BPP). It also includes records on several individuals, including Malcolm X, Stokely Carmichael, Elaine Brown, Angela Davis, Fred Hampton, Amiri Baraka, and Shirley Chisholm. This portal is not meant to be exhaustive, but to provide guidance to researchers interested in the Black Power Movement and its relation to the Federal government.

The records in this guide were created by Federal agencies, therefore, the topics included had some sort of interaction with the United States Government. This subject guide includes textual and electronic records, photographs, moving images, audio recordings, and artifacts. Records can be found at the National Archives at College Park, as well as various presidential libraries and regional archives throughout the country.

Due to the type of possible content found in series related to Black Power, there may be restrictions associated with access and the use of these records. Several series in RG 60 - Department of Justice (DOJ) and RG 65 - Records of the Federal Bureau of Investigation (FBI) may need to be screened for FOIA (b)(1) National Security, FOIA (b)(6) Personal Information, and/or FOIA (b)(7) Law Enforcement prior to public release. Researchers interested in records that contain FOIA restrictions, should consult our Freedom of Information Act (FOIA) page.

Black Power burst onto the world scene in 1966 with ideas, politics, and fashion that opened the eyes of millions of people across the globe. In the United States, the movement spread like wildfire: high school and college youth organized black student unions; educators created black studies programs; Black Power conventions gathered thousands of people from all walks of life; and books, journals, bookstores, and publishing companies spread Black Power messages and imagery throughout the country and abroad.

In his review of the book Rembert Browne says "Black Power 50 serves as an excellent textbook, one that not only covers all the bases but also dives into aspects of the movement that have received scarce attention."

Sylviane A. Diouf is a curator and the director of the Lapidus Center for the Historical Analysis of Transatlantic Slavery at the Schomburg Center for Research in Black Culture, The New York Public Library. She is the author of ...

Komozi Woodard is a professor of history at Sarah Lawrence College. He is the author of A Nation Within a Nation; a co-editor, with Sylviane A. Diouf, of Black Power 50 (The New Press); and the editor of The Black...

Organizing a Revolutionary Party 

Huey Newton and Bobby Seale, young political activists in Oakland, California, were disappointed in the failure of the civil rights movement to improve the condition of blacks outside the South. They saw brutality against civil rights protesters as part of a long tradition of police violence and state oppression. They immersed themselves in the history of blacks in America. In 1966 they organized young, poor, disenfranchised African Americans into the Black Panther Party.

Kathleen Neal Cleaver: Inspired by women of the civil rights movement, Cleaver joined other women as influential members of the Black Panther leadership. (Above) Cleaver addresses the congregation of the Unitarian Church, San Rafael, Calif.

Like Malcolm X, the Black Panthers believed that nonviolent protests could not truly liberate black Americans or give them power over their own lives. They linked the African American liberation movement with liberation movements in Africa and Southeast Asia.

Advocating for Community Reforms

Although created as a response to police brutality, the Black Panther Party quickly expanded to advocate for other social reforms. Among the organization initiatives, they campaigned for prison reform, held voter registration drives, organized free food programs which included food giveaways and a school breakfast program in several cities, opened free health clinics in a dozen cities serving thousands who could not afford it, and created Freedom Schools in nine cities including the noteworthy Oakland Community School, led by Ericka Huggins from 1973 to 1981.

Panther Free Food Program

Children Prepare Bags of Food for Distribution at the Oakland Collesium at the Black Panther Community Survival Conference, Oakland, California, March 1972

Women! Free Our Sisters

Poster featuring an image of protesting women and a list of demands. This poster was used to announce a protest scheduled for November 22, 1969 orchestrated by the N.E. Women's Liberation and the Black Panther Party of Connecticut in support of six female Black Panthers who were being held in Niantic Connecticut State Women's Prison.

How I became acquainted with, arguably, one of the most popular courses offered at the University of Texas at Austin, was through intrigue and recommendation. A friend who had taken the class before me, suggested I sign-up. Although, honestly, her description of the course as an "easy A" contributed to my decision, it was her vivid description of the course that ultimately led to my enrollment.

"Imagine Jerry Springer and a Baptist church sermon in one," she said. The images my imagination produced were laughably absurd: students possessed by the Holy Spirit, chanting "Amen!" with raised fists; several bodyguards patrolling 150-plus students, stopping verbal disagreements from becoming physical; and a professor whose fervor for teaching often resulted in him speaking in tongues.

As I would come to learn, however, the professor of this course, Dr. Leonard N. Moore, is passionate but not overzealous. One of many Black professors at UT, he is the pastor of the Soul Movement Church, hence his Baptist-sermon-style lectures. The result is a 90-minute discussion on the timelessness of the Black Power movement that students of all backgrounds were encouraged to participate.

As I and other Black students in the class empathized with Moore and shared a knowing laugh when discussing our common experiences and pain, the classroom became awkward when other students laughed as these things, as if to say, "People really experience these kinds of problems?"

Of course, not all discussions came without conflict. As I'd imagined, some opinions were, in fact, met with applause and "amen"s while others were met with opposition. On several occasions, students argued with each other and Moore. Some students even walked out during lecture when arguments became unbearable.

Yet still so many of my peers and others are unaware of what Blacks have to endure every day. It is an internal and external dilemma, rooted in the institutionalized racism that reduced our ancestors to being no more than chattel, the effects of which we still feel today.

Because now you're fully present, birthed into a consciousness troubled by frustration and paranoia. You're awake to the racist pseudo-compliments such as "But, you don't talk Black," and "You don't act Black." set Blacks up for internalized racism. You're here, inside these false generalizations of how Black people are supposed to be, swimming alongside the overwhelming internal struggles of you actually are. And as much as we would prefer to rid ourselves of these problems, it's not within our power to do so. We are all the inheritors of internalized racism, passed down from generation to generation. 152ee80cbc

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