Podcasts about black nationalist

Jeff Fort a Black Nationalist and gangster's life in prison

My WilmsFront guest is Pro-White Black Nationalist Dang Pal who went viral after he attended the National Workers Alliance Australia Day celebration in Melbourne. Contact:Email: me@timwilms.comMessage: https://t.me/timwilms Wilms Front Links:Twitter: https://twitter.com/wilmsfrontFacebook: https://www.facebook.com/timwilmsfrontGab: https://gab.com/timwilmsTelegram: https://t.me/wilmsfrontMinds: https://www.minds.com/timwilms Support the Show:Membership: http://www.theunshackled.net/membershipDonate: https://www.theunshackled.net/donate/Paypal: https://www.paypal.me/TheUnshackled The Unshackled Links:Website: https://www.theunshackled.netSubstack: https://theunshackled.substack.com/Facebook: https://www.facebook.com/TUnshackledTwitter: https://twitter.com/Un_shackledGab: https://gab.ai/theunshackledTelegram: https://t.me/theunshackledMinds: https://www.minds.com/The_UnshackledMeWe: https://mewe.com/p/theunshackled Music and Graphics by James Fox HigginsVoice Over by Morgan MunroSee omnystudio.com/listener for privacy information.

Author, Bonnie Greer, tells Brendan about the political and cultural impact of the Black Nationalist, Malcolm X. Sixty years after he was assassinated, Bonnie recalls the impact he had on her as a young black woman and as a driving force in the movement for civil rights.

Our guest is Dr. Muhammed Al-Ahari, an American essayist, historian, teacher, and writer on the topics of American Islam, Black Nationalist groups, heterodox Islamic groups, Bosniaks, and modern occultism. He has edited over 40 publications, and is the sole author of five other publications. Our conversations centers on some of those works, his process, advice for aspiring researcher/scholars, and some of the history specific to muslims in Chicago. Host/Producer- Tariq I. El-Amin Guest- Dr. Muhammed al-Ahari Image- Tariq I. El-Amin See more of Dr. al-Ahari's books here: https://www.amazon.com/stores/Muhammed-Abdullah-Al-Ahari/author/B09XRCCD2F?ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true

February 8, 1925. Marcus Garvey, Black nationalist and leader of the Pan-Africanism movement, enters federal prison on charges of mail fraud. This episode originally aired in 2023.Support the show! Join Into History for ad-free listening and more.History Daily is a co-production of Airship and Noiser.Go to HistoryDaily.com for more history, daily.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Marcus Garvey was a Jamaican-born political leader, publisher, journalist, and orator who played a pivotal role in the Black Nationalist and Pan-African movements during the early 20th century. As the co-founder of the Universal Negro Improvement Association (UNIA) in 1914, Garvey advocated for the economic, political, and cultural empowerment of people of African descent worldwide.  However, most of the success of the legend of Marcus Garvey should be also attributed to his two wives, Amy Ashwood Garvey and Amy Jacques Garvey. They both played significant roles in his life and career. Research for this week's episode: http://tinyurl.com/55fhnvrx Aisle Tell You What is a weekly podcast that shares the weddings, marriages, and romances of Black figures throughout time. We bask on these relationships not to be messy but to remind you of the passion in our past and to humanize the people we put on pedestals. Basically, it's all love… Black History. Aisle Tell You What is brought to you by Hueido. Hueido is a media brand that adds color to Black weddings and marriage from yesterday, today, and tomorrow. Join Patreon http://tinyurl.com/PatreonATYW  Say thank you / donate https://tinyurl.com/5e9b7rtd Grab merch https://tinyurl.com/shopaisletell Email Aisle Tell You What at aisle[at]hueido.com All other links you want https://msha.ke/aisletell

Kwanzaa creator Dr. Maulana Karenga will reflect on the 58th anniversary of the US organization. The Black Nationalist group was created after the Watts riots in 1965. Before we hear from Dr. Karenga, Entertainer Candi Staton will discuss Friday's 60th anniversary of the 16th Street Baptist Church bombing. Candi was in Birmingham on that fateful day. The Minister of Health, Nathaniel Jordan will also join us. Revolution! 10 Notable Black Uprisings Text "DCnews" to 52140 For Local & Exclusive News Sent Directly To You! The Big Show starts on WOLB at 1010 AM, wolbbaltimore.com, WOL 95.9 FM & 1450 AM & woldcnews.com at 6 am ET., 5 am CT., 3 am PT., and 11 am BST. Call-In # 800 450 7876 to participate, & listen liveSee omnystudio.com/listener for privacy information.

Listen to the Sat. March 25, 2023 edition of the Pan-African Journal: Worldwide Radio Broadcast hosted by Abayomi Azikiwe, editor of the Pan-African News Wire. The episode features our regular PANW report with dispatches on the burgeoning power shortages plaguing several African states; the Rwanda judiciary has commuted the sentence of an opposition figure who was sentenced to 25 years in prison; Ugandan President Yoweri Museveni has expressed satisfaction with the defense assistance from the Russian Federation; and Russian President Vladimir Putin says his military forces are prepared to deal with depleted uranium weapons being deployed to Ukraine by Britain. In the second and third hours we continue our focus on International Women's History Month with a special segment on Audley Queen Mother Moore, a legendary activist and strategic thinker within the Pan-Africanist, Black Nationalist and Communist movements in the United States and globally. Finally, we look back on the life, times and contributions of artist and media personality Hazel Scott.

February 8, 1925. Leader of the Pan-Africanism movement, Marcus Garvey, enters federal prison for mail fraud, initiating a steep decline in his influence.Go to HistoryDaily.com for more history, daily.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

SUBSCRIBE to Kay & Olu Taiwo's Youtube Channel! https://www.youtube.com/c/KayOluTaiwo According to HISTORY PHOTOGRAPHED:“A portrait of Jesus Christ was created using artifcial intelligence by combining traditional iconography with information about Jesus' ethnicity and culture during the time and region in which he lived. Most modern historians believe that Jesus, who was born in Bethlehem, a region near Jerusalem in the Middle East, was a man with black skin tones and distinctive facial features. However, modern depictions of Jesus, which are infuenced by the Roman expression of Jesus Christ, often show him as a white man with straight hair.” From my book co-authored with my brother that was published in 1999 (23 years ago) titled: “Uncovering The Hidden Stranger Within: Answering the Question of Identity”. "I came across a site that dealt with Afro-centricity. It went on to assert that Jesus was a fighter for the freedom of black people. It further asserted that He came to liberate people of color from their white oppressors. These words would have read and sounded quite differently, if the words "black" and "white" were excluded. The color constraints added exclude a large segment of the world from God's salvation. This view simply reduces the salvation of man to a mere revolution! "Clearly we see the propaganda emerging - the issue here is the submerging of truth into obscurity, while the distraction lingers strong. It is no longer a Jesus dying for the WHOLE WORLD, it is a "Black Nationalist freedom fighter." "The sensationalism involved is not subtle but blunt. Why would anyone go so far? Without question, the African American has been stripped of his rich history and vital contributions. “However, relying solely on a natural heritage to establish your worth is like seeing a picture that displays food in it, and expecting it to satisfy your hunger. Instead, take a hold of your identity in Christ, and let Him create a new history for you that can never be deprived. If your identity is distorted by your Afro-centric view of Christ, your destiny will be altered. Why? Because it will remain confined to only the biased views that keep it going. By so doing, it does not embrace the broader view of God's love. Focusing on the 'color' of Christ is majoring on minors." ------------------------------------------------------------------------------- Get BOOK by Kay & Olu on VISION: The Vision Guided Life: God's Strategy for Fulfilling Your Destiny http://visionguidedlife.com/#order SUPPORT THIS MINISTRY FINANCIALLY https://www.vflm.org/join-the-club DOWNLOAD our Bible Scholar App http://thebiblescholar.com FOLLOW US ON SOCIAL MEDIA Website | https://www.vflm.org Instagram | https://www.instagram.com/visionguidedlife/ Twitter | https://twitter.com/visionforlife1 Facebook | https://www.facebook.com/visionguidedlife Tiktok | https://www.tiktok.com/@kayolutaiwo TO INVITE ME TO SPEAK: Want to have Kay and Olu Taiwo come and speak at your next event? https://www.vflm.org/invite-the-taiwos

It would seem that life would end when a man went to prison, but for Malcolm Little it was a wake-up call. While incarcerated, he learned about the tenets of Islam and became a member of the Black Nationalist group, the Nation of Islam. He quickly rose to national prominence as their most influential figure... which ultimately led to his downfall. Denzel Washington, Spike Lee, and Angela Bassett star in Malcolm X. Watch the trailer here: https://www.youtube.com/watch?v=sx4sEvhYeVE 

Joe Biden doubles down on divisive rhetoric in a speech ahead of the Midterms. Ole Miss has a self described "Black Nationalist" as a finalist for Dean of the School of Law. More Midterm talk and more....

In 1968 the city of Cleveland, like much of the U.S., racial tension was at an all time high. This tension came to a head on July 23rd when members of a militant group called the Black Nationalist of New Libya engaged in a shootout with Cleveland police that left 3 militants, 3 police officers, and 1 civilian dead. This led to a riot in the Glenville neighborhood that lasted until July 27th resulting in 2 more people being killed. After 2,100 National Guardsmen were called in, the violence finally stopped and as usual we got in depth coverage of it all, front to back.Questions or comments? Send them to bangdangpodcast@gmail.com or find us on Twitter @OGMMPodcast!Become a supporter of this podcast: https://www.spreaker.com/show/outlaws-gunslingers/support.

In September 2020, Lacino Hamilton was exonerated for the murder of his foster mother, Willa B. Bias, and released after 26 years in prison. Convicted at the age of 19, the only evidence linking Hamilton to the Bias's death were a confession police forced from Hamilton, and the statement of a jailhouse informant. Through his decades in prison, Hamilton educated himself on the nature of the prison system and how to fight back, thanks to the help of existing Black Nationalist prisoners' organizations. Hamilton wrote thousands of letters to journalists and lawyers seeking support with his case, and also became a contributor to Truthout, where he shared his firsthand experience and analysis of the prison system.Lacino Hamilton is a writer, thinker and activist who was incarcerated for 26 years thanks to a wrongful conviction. For more information about his case, see: “Ring of Snitches: How Detroit Police Slapped False Murder Convictions on Young Black Men.” https://truthout.org/news/item/29950-ring-of-snitches-how-detroit-police-slapped-false-murder-convictions-on-young-black-men After being sent to prison, he spent four of his first six years in solitary confinement. It was there that he began to read, think critically and distinguish between expressing a desire to change and demonstrating the ability to achieve it. He can be reached for a larger discussion on this and related topics via email.: Lacino.hamilton@gmail.comStudio/Post-production: Cameron GranadinoHelp us continue producing Rattling the Bars by following us and becoming a monthly sustainer: Donate: https://therealnews.com/donate-pod-rtbSign up for our newsletter: https://therealnews.com/nl-pod-rtbGet Rattling the Bars updates: https://therealnews.com/up-pod-rtbLike us on Facebook: https://facebook.com/therealnewsFollow us on Twitter: https://twitter.com/therealnews

In September 2020, Lacino Hamilton was exonerated for the murder of his foster mother, Willa B. Bias, and released after 26 years in prison. Convicted at the age of 19, the only evidence linking Hamilton to the Bias's death were a confession police forced from Hamilton, and the statement of a jailhouse informant. Through his decades in prison, Hamilton educated himself on the nature of the prison system and how to fight back, thanks to the help of existing Black Nationalist prisoners' organizations. Hamilton wrote thousands of letters to journalists and lawyers seeking support with his case, and also became a contributor to Truthout, where he shared his firsthand experience and analysis of the prison system.Lacino Hamilton is a writer, thinker and activist who was incarcerated for 26 years thanks to a wrongful conviction. For more information about his case, see: “Ring of Snitches: How Detroit Police Slapped False Murder Convictions on Young Black Men.” https://truthout.org/news/item/29950-ring-of-snitches-how-detroit-police-slapped-false-murder-convictions-on-young-black-men After being sent to prison, he spent four of his first six years in solitary confinement. It was there that he began to read, think critically and distinguish between expressing a desire to change and demonstrating the ability to achieve it. He can be reached for a larger discussion on this and related topics via email.: Lacino.hamilton@gmail.comStudio / Post-production: Cameron GranadinoHelp us continue producing Rattling the Bars by following us and becoming a monthly sustainer: Donate: https://therealnews.com/donate-pod-rtbSign up for our newsletter: https://therealnews.com/nl-pod-rtbGet Rattling the Bars updates: https://therealnews.com/up-pod-rtbLike us on Facebook: https://facebook.com/therealnewsFollow us on Twitter: https://twitter.com/therealnews

The Russian backed Black Hammer Party is trying to arm homeless men in order to create civil unrest, the inflation reduction act isn't even fooling the media and for income security it's better to be married than single.

The Russian backed Black Hammer Party is trying to arm homeless men in order to create civil unrest, the inflation reduction act isn't even fooling the media and for income security it's better to be married than single.

Welcome to The RUNDOWN S2 E72: NY Shooter Turns Out to Be a Racist.... Black Nationalist Special Thanks to Our Sponsors: GRID DEFENSE. Visit them at https://www.ghostrifles.com/ GORILLA MACHINING. Visit them at https://www.gorillamachining.com/ THE CALIFORNIA REPUBLICAN ASSEMBLY. Visit them at http://cragop.org/ --- Send in a voice message: https://anchor.fm/2anewsrundown/message

Welcome to The RUNDOWN S2 E72: NY Shooter Turns Out to Be a Racist.... Black Nationalist Special Thanks to Our Sponsors: GRID DEFENSE. Visit them at https://www.ghostrifles.com/ GORILLA MACHINING. Visit them at https://www.gorillamachining.com/ THE CALIFORNIA REPUBLICAN ASSEMBLY. Visit them at http://cragop.org/ --- Send in a voice message: https://anchor.fm/2anewsrundown/message

The Brooklyn subway shooter suspect has been arrested. And despite all of his black nationalist posts on social media, the FBI had previously cleared him from its watchlist. WHY? The first bus from Texas has arrived at Washington, D.C. to drop off migrants blocks from the capitol. Will this trend continue? And lastly, the CDC announced a two-week extension for mask mandates on airlines and public transportation. When will it end? Today's Sponsors: Secure your online data TODAY by visiting https://www.expressvpn.com/why, and you can get an extra three months FREE. To get started protecting your savings with gold in a TAX-SHELTERED account, request a free info kit from Birch Gold by texting the word "WHY" to 989898. Learn more about your ad choices. Visit megaphone.fm/adchoices

We talk with Cedric Johnson about his latest book that details the futility of a Black Nationalist project.   Get Cedric's Book Here: https://www.versobooks.com/.../3937-the-panthers-can-t...   Cedric Johnson Cedric Johnson is associate professor of African American Studies and Political Science at the University of Illinois at Chicago. His book, Revolutionaries to Race Leaders: Black Power and the Making of African American Politics was named the 2008 W.E.B. DuBois Outstanding Book of the Year by the National Conference of Black Political Scientists. Johnson is the editor of The Neoliberal Deluge: Hurricane Katrina, Late Capitalism and the Remaking of New Orleans. His 2017 Catalyst essay, “The Panthers Can't Save Us Now: Anti-policing Struggles and the Limits of Black Power,” was awarded the 2018 Daniel Singer Millenium Prize. Johnson's writings have appeared in Nonsite, Jacobin, New Political Science, New Labor Forum, Perspectives on Politics, Historical Materialism, and Journal of Developing Societies. In 2008, Johnson was named the Jon Garlock Labor Educator of the Year by the Rochester Central Labor Council, AFL-CIO. He previously served on the representative assembly for UIC United Faculty Local 6456.   About TIR Thank you, guys, again for taking the time to check this out. We appreciate each and every one of you. If you have the means, and you feel so inclined, BECOME A PATRON! We're creating patron-only programming, you'll get bonus content from many of the episodes, and you get MERCH!   Become a patron now: https://www.patreon.com/join/BitterLakePresents Please also like, subscribe, and follow us on these platforms as well, especially YouTube!   THANKS Y'ALL   YouTube: www.youtube.com/thisisrevolutionpodcast   Twitch: www.twitch.tv/thisisrevolutionpodcast & www.twitch.tv/leftflankvets Facebook: https://www.facebook.com/Thisisrevolutionpodcast/   Twitter: @TIRShowOakland Instagram: @thisisrevolutionoakland   Pascal Robert in Newsweek: https://www.newsweek.com/black-political-elite-serving...   Get THIS IS REVOLUTION Merch here: www.thisisrevolutionpodcast.com   Get the music featured on the show here: https://bitterlakeoakland.bandcamp.com/   Follow Djene Bajalan @djenebajalan Follow Kuba Wrzesniewski @DrKuba2

American Minister. Malcolm Little ran the streets from city to city as Detroit Red and New York Red after serving time for grand larceny, he emerged as Malcolm X. A representative of The Nation of Islam and The Black Nationalist and Civil rights movement. Instagram: @painpowerpodcast Email: Painpowerpodcast@gmail.com Sources: Malcolm X: Quotes, Movie & Autobiography - HISTORY Malcolm X Assassinated - HISTORY Malcolm X Biography – Malcolm X Malcolm X - Wikipedia The Lost Tapes: Malcolm X (Full Episode) - YouTube --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/velma-hood9/support

In the Hold my Drink — navigating culture with a chaser of civility, and Counterweight podcast, Episode 68 we speak with Michael DC Bowen founder of the Conservative Brotherhood, Rights Universal and Free Black Thought. Mike shares his story of growing up as a Black Nationalist until coming to the realization that diversity, not only the black community, but also across humanity, necessitates a more universalist approach to achieve real unity and equality. Ignoring this diversity has kept us locked in a vicious cycle of past grievances, and Mike gives us a key to the future of unity and solidarity in his imagination of a new American identity. All discussed with a chaser of civility, of course, and coffee whiskey. To read more from Mike and to see what each of us is reading, visit our post Solidarity in Diversity on the Hold my Drink website. You can also watch the conversation on the Hold my Drink YouTube page.

A special guest speaker from the Shabbat of Dr. Martin Luther King Jr. weekend, Saturday Morning, January 15th 2022: Tyrone Terrill- Founder and Managing Partner of The Terrill Group an executive management firm from 1987 to the present. He is the founding member and current president of the African American Leadership Council (AALC) of Saint Paul representing the African American community for twenty-three years representing 55 African American leaders and 30 organizations. Mr. Terrill has been the recipient of numerous awards for his work in the areas of civil/human rights locally, regionally and nationally as a “Drum Major”, “Freedom Fighter” and “Black Nationalist” for freedom, justice and equality for African American and all people. Mr. Terrill has incorporated the teachings of Rev. Dr. Martin Luther King, Jr. in his work and life. Temple of Aaron is excited to experience this special and inspiring speaker to honor the memory and to inspire the continued work of Dr. Martin Luther King Jr. within our congregation.

 Khalid Muhammad (born Harold Moore Jr.; January 12, 1948 – February 17, 2001) was a black nationalist leader in the United States who became a prominent figure in the Nation of Islam and later the New Black Panther Party. After a racially inflammatory 1993 speech at Kean College, Muhammad was condemned and removed from his position in the Nation of Islam by Louis Farrakhan. He was also censured by both Houses of the United States Congress. After being removed from the Nation of Islam he served as the National Chairman of the New Black Panther Party until his death in 2001 from a brain aneurysm. Despite the controversy that followed him, he was strong and unapologetic in support of black independence and stated personal practice of anti-miscegenation. - Wikipedia

 Khalid Muhammad (born Harold Moore Jr.; January 12, 1948 – February 17, 2001) was a black nationalist leader in the United States who became a prominent figure in the Nation of Islam and later the New Black Panther Party. After a racially inflammatory 1993 speech at Kean College, Muhammad was condemned and removed from his position in the Nation of Islam by Louis Farrakhan. He was also censured by both Houses of the United States Congress. After being removed from the Nation of Islam he served as the National Chairman of the New Black Panther Party until his death in 2001 from a brain aneurysm. Despite the controversy that followed him, he was strong and unapologetic in support of black independence and stated personal practice of anti-miscegenation. - Wikipedia

WAKE UP SHEEPLE YOU FRIGGIN IDIOTS ITS TIME THAT YOU LEARNED THAT THE GOVERNMNET AND THE LIE-BRALS HAVE BEEN HIDING THE FACT THAT F YOU STAND ON A MAILBOX YOU ARE LEGALLY FEDERAL PROPERTY AND CAN THEREFORE EAT ALL THE PLASTIC STRAWS YOU WANT AND ALSO MY WIFE LEFT ME BECAUSE I KEPT SENIND DEATH THREATS TO CHILDREN OIN THE INTERNET AND NOW THE GOVERNMENT IS TRYING TO TAKE MY GUNS AWAY JUST BECAUSE I SHOT AT A COP WHO DID NOT TELL ME WHAT TIME IT WAS (WHICH IS GOVERNMENT CODE FOR MARITIME MARTIAL LAW!!!!!!!).  SO ANYWAY THE POINT IS YOU ARE A SHEEPELELE AND IF YOU EVER COME NEAR ME OR MY SON AGAIN I WILL KILL YO AND NOT GO TO JAIL BECAUSE I AM A CITIENSEN OF THE NATION OF WHITE ISRAEL WHICH IS LIKE IRELAND BUT COMBINED WITH JAPANE (THE WOMEN MOSTLY) SO DO NOT QUESTION OR CHALLENEG ME UNDER ANY CIRCIMSTANCES OR I KILL MURDER 1000 COPS BUT NOT THE GOOD COPS THE SECRET ILLEGAL OBAMAMA KIND WHO ARE WORKING FOR THE GOVERNMENT BUT NOT THE REGULAR BLUE COPS (NOT MARITIME POLICE) WHO ARE GOOD.  AMERICA CANT HANDLE ME BECAUSE IM THE JOKER.  THR TRUMP JOKER.  THE TOKER.  GET READY LIBTARDS IM GONNA DICK THE FLORUIDE OUT OF YOUR GENDERS CAUSE SHUT UP IDIOT EAT THESE BALLS AND GET READY TO RIDE STRAIGHT TO HELL ON THE USA FAKE MONEY NO MONEY CHINWSE CCP COROANA OBAMAMA VIRUS SUCK MY BALLS LIBTRARAD HELL YEAH NO TIME TO EXPLAIN JUST GET IN MY DOPE CORVETTE WERE GONNA RIP OFF THE LICENCESE PLATES AND DRIVE DOWN TO THE GENDER FACTORY AND MAKE SURE THESE ARAB LESBIANS KNOW WHOSE ROCKING WHOSE ROLLING AND THAT THE MONEY ISN'T REALLY AND ONE OF THESE DAYS I WILL BE THE JOKER BABY.  READ THE CONSTITUTTION WHERE IT SAYS IN CURSIVE PLAIN AS DAY THAT IF A PERSON IS TRAVELING ON THE LAND THEY ARE UNDER THE CONSTITUTION NOT THE 1818 DC ORGANIC IRONCORPOATION INVERSE STRAWMAN CODE OF THE CCP AND BRITISH ROYALS.  SO WHEN I AM TRAVELING ON THE LAND (LAND BEING A LEGAL TERM MEAING THE DIRT WHERE I LIVE IN BECAUSE IF YOU ARE ON THE LAND YOU ARE A CITIZIEN OF THE LAND) I CAM ROLL UP OIN THESE HOES AND LET THE KNOW THAT IF YOU UNDERSTAND THE METRIC SYSTEM THAN A.) GOLD BACKED CURRENCY LIBTARD AND B.) FREEDOM IS MY GOD GIVEN BLOOD FULLED RIGHT AND THERE IS NO AMOUNT OF LIEBRAL SUCK MY DICK THAT CAN CHANGE THAT FACT THAT I HAVE GOLD AND GUNS AND GOD AND ONE DAY I WILL CONSUMATE A JAPANESE WOMAN IEBRAL IDIOT THE TV JACKIE CHAN ADVENTURES WAS FULL OF CCP PROPOPGANDA DESIGNED TO CONVICE OR WORTHLESS GENDER CHILDREN THAN AIDS IS GOOD TO GET FROM A COCK AND IN YOUR ASS WHEN IN REALITY IT WAS NEVER ANY GOLD.  NO GOLD!!!!!!!! NOT EVEN ONCE! MARTIME LAW SAYS MY COCK IS NEVER AIDS AND EVEN THOIUGH THEY MIGHT TRY I WILL MURDER THEM WITH MY GUNS (INDENTIFY AS!!!!LOL GOLD!!!!!!!!!!!!!!!!!!!!!!!!!! IDIOT) SO JUST RTY ME BECAUSE I AM FREE UNDER GOD GUNS GOLD HAHAHAHAH! JOKER TIME! TRUMP JOKER!  PEOPLE SIAD I AWS CRAZY WHEN I SOLD MY HOUSE FOR FAKE DOLLARS BUT THE FLORUIDE GANEDER IDIOT ACCEPTED THEFAKE MONEY WHEN I EXCHANGED IT FOR REAL DOLLARS (ISRAEL? BANKS! NO, IDIOT SHEELPLE).  NOW I ROLL FREEMAN ON THE LAND STYLE JUST TELLING THE PEOPLE THE TRUST EVEN IN THEIR SLEEP AWND THEY SAY SHUT UP ABOUT JACKIE CHAN ADVENTURES (HAHHA! (THATS MY JOKER LAUGHT)) ITS TIME TO FAC ETHE MUSIC IDIOT LIBTARD WAKE UP 

This week on Voices from the Frontlines... THE TRIO IS BACK; Alan Minsky, Channing Martinez, and Eric Mann speak with Meena Roman from the Third-World Network, about moving forward the Black Nationalist, Third-World Alliance movement. The white-settler state that is the United States that has raped, pillaged, and created what they now call the "third-world" is afraid of being called the genocidal white-settler state that it is. Malcolm X began shifting the base of his leadership position from the Nation of Islam to one that was rooted in Black Nationalism. He understood that religion, at the base of his leadership, couldn't unify the Black nation in the United States, but a Black Nationalist platform could unify the Black Nation. The Pacifica Radio Archives is a massive collection of audio content from voices like Malcolm X, the last recording of Reverend Dr. Martin Luther King, Angela Davis, Fannie Lou Hamer, James Baldwin, W.E.B. DeBois, Lorraine Hansberry, and thousands more. During this episode we are also raising money for the Pacifica Radio Archives to preserve these voices and so many more, which are being obliterated by this white-settler state that under no circumstances wants to be called out for its atrocities and on-going oppression. Call (800)735-0230 and donate $250 to the Pacifica Radio Archives and get the Encyclopedia of Sound; 1600 hours of audio content from the most powerful voices in the world. The archives is working to digitize the ONLY recordings of these historic and massively powerful voices.

Our conversation today centers on the humility it takes to actually listen to a different perspective than your own. Maybe listening with an open mind is something we can practice. Rev. Terrance Thomas believes that God is on the side of the oppressed – those that experience injustice because of race, gender, or sexual orientation. Ultimately, though, he believes the pattern he’s seen in the scriptures: that God will step in to help/heal/bless AFTER we’ve gotten up ourselves. So, that’s what he encourages us to do first.  Then there's the practice of Black joy and Hope as resistance. The whole idea of oppression is to keep people down. So when people continue to shine and live fully, it is an act of resistance to find happiness and comfort despite tribulations. Meet Rev. Terrance Thomas  The Reverend Terrance L. Thomas is an Itinerant Elder with the African Methodist Church and Senior Pastor of Bethel AME Church in Champaign, IL. In addition to his pastor role, he has worked as a hospital chaplain with Advocate Aurora and Carle Health. He sits on several community boards including Champaign Country Christian Health Center, CU Trauma and Resiliency, and HV Neighborhood Transformation. He is also the Executive Director of the Bridgewater-Sullivan Community Life Center. A dedicated liberation theologian and unapologetic Black Nationalist, Rev. Thomas received his undergraduate degree in Inner City Studies with a minor in Sociology from Northeastern Illinois University and a Masters of Divinity from Garrett-Evangelical Theological Seminary.  In his spare time, Rev. Thomas enjoys theater, jazz, the sultry soul of 70's music, video games, political discourse with a sip of whiskey, baseball, professional wrestling, and community service projects. He is a member of Phi Beta Sigma Fraternity Inc; a proud father to five beautiful children; and he loves to quote Zora Neale Hurston when she says, “If you ain't got it, you can't show it. If you do got it, you can't hide it.” Find Rev. Thomas on Facebook. Resources We Mention Why We Can't Wait by Dr. Martin Luther King The Cross and the Lynching Tree by James Cone God of the Oppressed by James Cone Our Lives Matter: A Womanist Queer Theology by Pamela Lightsey The African Methodist Episcopal Church: A History by Rev. Dr. Dennis C. Dickerson Katie's Canon: Womanism and the Soul of the Black Community by Rev. Dr. Katie Cannon

On last show we had a caller who went by the name of Warren made claims that we were a front podcast for Donald Trump. So is it true that Culture Freedom is nothing but a black conservative podcast and not black nationalist podcast?

On last show we  had a caller who went by the name of Warren made claims that we were a front podcast for Donald Trump. So is it true  that  Culture Freedom  is nothing but a black conservative podcast and not black nationalist podcast? 

On last show we  had a caller who went by the name of Warren made claims that we were a front podcast for Donald Trump. So is it true  that  Culture Freedom  is nothing but a black conservative podcast and not black nationalist podcast? 

A man wanted for shooting a Florida police officer in the head was found, heavily armed, on the Georgia property of a Black nationalist paramilitary group whose mission statement is the overthrow of the US government and the creation of a Black nation built on reparations. Funny thing is, all of the BLM apologists in the government, media, and activists spheres are mute on this violent racism...Please subscribe and like our podcast wherever you listen, and sign-up for our mail-out: https://www.undergroundusa.com/the-podcast

Tim, Ian, and Lydia join author, YouTuber, and libertarian commentator Julie Borowski to discuss news of a black extremist, the issue of division in the US, the desire for conflict that people seem to have, the absence of family, mental health challenges people, especially women, face, and CNN's choice to say that biological sex cannot be definitively determined at birth. Support the show (http://Timcast.com/donate)

Tim, Ian, and Lydia join author, YouTuber, and libertarian commentator Julie Borowski to discuss news of a black extremist, the issue of division in the US, the desire for conflict that people seem to have, the absence of family, mental health challenges people, especially women, face, and CNN's choice to say that biological s** cannot be definitively determined at birth. 

Black at it ,beauty and black aesthetics  

“Go back to Africa” They meant it as an insult. He meant it as a rallying cry. Today’s walk and history lesson is dedicated to the Honorable Marcus Mosiah Garvey. Some might call him the original African giant. Black, proud, and preaching the gospel of self-determination, Marcus Garvey hailed from St. Ann’s Bay Jamaica. The youngest of 11 children, Garvey was a political activist and entrepreneur, who spent his life helping to define the Black Nationalist and Pan African Movements. His vision - big and scary to those invested in the oppression of marginalized people throughout the world - was to unite African, and people of African descent, across the diaspora and allow us to develop our own cultural, political, and economic systems free from foreign domination and outside influence. Now you know a vision this radical had to be met with opposition. Can we say FBI? These are the stories they don’t want us to tell. They don’t want us to realize that there is already a blueprint for this work. That blueprint includes a vision laid out by Marcus Garvey at a gathering in Harlem in 1921 that included thousands of delegates from more than 22 countries. On today’s call, we’re going to talk about what went down that at this international convention and how Marcus Garvey’s work and legacy live on today. Today marks 133 years since the birth of Marcus Garvey. Throw on some red, black, and green on top of that superhero blue and get ready to walk and talk with us as we celebrate and discuss his legacy. You KNOW this is going to be a good one.Join the second edition of GirlTrek’s Black History Bootcamp at blackhistorybootcamp.com to receive specially curated emails with inspiring words, survival tips, speeches + dedicated songs to listen to for each episode. Together we will discover the stories and explore the pivotal moments from some of the most powerful movements in Black history.Disclaimer: We do not own the rights to the music and speech excepts played during this broadcast. Original content can be found here:Nas ft. Lauryn Hill - If I Ruled the World:https://www.youtube.com/watch?v=mlp-IIG9ApUMarcus Garvey, A Virtual Forum: 100th Anniversary of Convention of the Negro Peoples of the World:https://www.youtube.com/watch?v=vvBPLY9xJD0

-Bill Barr sat in front of Congress so they could grandstand and shout him down. -A ‘wall of Moms’ stood in front of law enforcement and sang “hands up please don’t shoot me” while antifa gathered and plotted. -An armed ‘protester’ who had just stated that no one would oppose him because they are pussies, approached a car with his AK-47 only to be gunned down by the driver. -Minneapolis Mayor Jacob Frey issued an emergency regulation closing down all “bar areas” because keeping them open while people are still getting infected with Wu-flu is racist. -The Minnesota State Fair is cancelled due to Wu-flu, but the ‘Black Business Fair’ will go forward because black events are Covid-19 proof. -Saint George Floyd will get a permanent memorial in Minneapolis’s very own CHOP zone. -The Minneapolis City council are voting to eliminate the MPD public spokesperson and replace them with their own propagandist. -Jacob Frey’s former criminal justice policy advisor is a career criminal and gang member who is now federally indicted on gun and drug charges. -Rooster and Crow brag about predicting that the Black Nationalist group; the NFAC, would end up shooting at their own. -From ‘3,000 Questions about myself’: When and where were you the happiest? Which talent would you most like to have? -Mysterious packets of seeds from China have been showing up unsolicited in the mail of Minnesota residents. -A new urban legend; Umbrella Man, a White supremacist motorcyclist, is the sole cause of the riots in Minneapolis according to a Minneapolis arson investigator. -A black Trump supporter was stabbed by an antifa rioter who is a convicted pedophile. -Big tech big-wigs sat in front of congress and lied their asses off about their free speech censorship agenda. Email us: rooster@breadandcircusespodcast.com crow@breadandcircusespodcast.com

  How has covid 19 effected the blk community ? everything from lost of income to even more Harassment,Burtality,and Murder of blk people for practicing safty and advised habbits  

After a brief hiatus we’re back! Reuther Library Field Archivist Louis Jones discusses fascinating collections recently opened at the Reuther Library. William Gernaey was hired by Chrysler and Ford in the 1930s and 1940s to infiltrate the Community Party in Michigan, which in turn hired him to spy on local unions. Ramon S. Scruggs, Sr. … Continue reading A Double Agent, A Conservative Affirmative Action Advocate, and A Black Nationalist Walk Into an Archive…: Field Report with Archivist Louis Jones →

SUSPECT IN JERSEY CITY SHOOTING LINKED TO BLACK HEBREW ISRAELITE GROUP

Show Notes Moe Factz with Adam Curry for December 2nd 2019, Episode number 17 Shaft Stache Shownotes Robert Townsend (actor) - Wikipedia Mon, 02 Dec 2019 13:13 American actor Robert Townsend (born February 6, 1957) is an American actor, director, comedian, and writer.[1][2] Townsend is best known for directing the films Hollywood Shuffle (1987), Eddie Murphy Raw (1987), The Meteor Man (1993), The Five Heartbeats (1991) and various other films and stand-up specials. He is especially known for his eponymous self-titled character, Robert Peterson as the starring role as on The WB sitcom The Parent 'Hood (1995''1999), a series which he created and of which directed select episodes. Townsend is also known for his role as Donald "Duck" Matthews in his 1991 film The Five Heartbeats.[3] He later wrote, directed and produced Making The Five Heartbeats (2018), a documentary film about the production process and behind the scenes insight into creating the film. Townsend is also known for his production company Townsend Entertainment [4] which has produced films Playin' for Love,[5] In the Hive and more. During the 1980s and early''1990s, Townsend gained national exposure through his stand-up comedy routines and appearances on The Tonight Show Starring Johnny Carson. Townsend has worked with talent including Halle Berry, Morgan Freeman, Chris Tucker, Beyonc(C), Denzel Washington and many more.[6][7][8] Early life and career [ edit ] Townsend was born in Chicago, Illinois, the second of four children[9] to Shirley (n(C)e Jenkins) and Ed Townsend. His mother ended up raising him and his three siblings as a single parent. Growing up on the city's west side, Townsend attended Austin High School; graduating in 1975.[10] He became interested in acting as a teenager. During a reading of Sophocles' Oedipus Rex in high school, Townsend captured the attention of Chicago's X Bag Theatre, The Experimental Black Actors Guild. Townsend later auditioned for parts at Chicago's Experimental Black Actors' Guild and performed in local plays studying at the famed Second City comedy workshop for improvisation in 1974. Townsend had a brief uncredited role in the 1975 movie Cooley High. After high school, Townsend enrolled at Illinois State University, studied a year and later moved to New York to study at the Negro Ensemble Company. Townsend's mother believed that he should complete his college education, but he felt that college took time away from his passion for acting, and he soon dropped out of school to pursue his acting career full-time. Career [ edit ] Townsend auditioned to be part of Saturday Night Live's 1980''1981 cast, but was rejected in favor of Eddie Murphy. In 1982, Townsend appeared as one of the main characters in the PBS series Another Page, a program produced by Kentucky Educational Television that taught literacy to adults through serialized stories. Townsend later appeared in small parts in films like A Soldier's Story (1984), directed by Norman Jewison, and after its success garnered much more substantial parts in films like The Mighty Quinn (1989) with Denzel Washington.[11][12][13] In 1987, Townsend wrote, directed and produced Hollywood Shuffle, a satire based on the hardships and obstacles that black actors undergo in the film industry. The success of his first project helped him establish himself in the industry.[6][14] Another of his films was The Five Heartbeats based on 1960s R&B male groups and the tribulations of the music industry. Townsend created and produced two television variety shows'--the CableACE award''winning Robert Townsend and His Partners in Crime for HBO, and the Fox Television variety show Townsend Television (1993). He also created and starred in the WB Network's sitcom The Parent 'Hood which originally ran from January 1995 to July 1999. In 2018, Townsend also directed 2 episodes for the B.E.T. Series American Soul which began airing in 2019. The show is about Don Cornelius and Soul Train. Townsend was programming director at the Black Family Channel, but the network folded in 2007. Townsend created The Robert Townsend Foundation, a nonprofit organization whose mission is to introduce and help new unsigned filmmakers. Awards and other credits [ edit ] Townsend directed the 2001 TV movie, Livin' for Love: The Natalie Cole Story for which Cole won the NAACP Image Award as Outstanding Actress in a Television Movie, Mini-Series or Dramatic Special. Townsend also directed two television movies in 2001 and 2002 respectively, Carmen: A Hip Hopera and 10,000 Black Men Named George. In 2013 Townsend was nominated for an Ovation Award in the category of "Lead Actor in a Musical" for his role as Dan in the La Mirada Theatre for the Performing Arts production of Next to Normal.[15] Personal life [ edit ] Townsend was married to Cheri Jones[16] from September 15, 1990, to August 9, 2001.[17] Together they have two daughters, Sierra and Skylar (Skye Townsend), both entertainers, and a son, Isiah.[6] Filmography [ edit ] Further reading [ edit ] Alexander, George. Why We Make Movies: Black Filmmakers Talk About the Magic of Cinema. Harlem Moon. 2003.Collier, Aldore. "Robert Townsend: a new kind of Hollywood dreamer. Actor-producer-director plans to make films that uplift and transform Black audiences". Ebony Magazine. 1 June 1991.Rogers, Brent. Robert Townsend Article in Perspectives. Sustaining Digital History, 12 November 2007.References [ edit ] ^ "Robert Townsend". The New York Times. ^ "As Robert Townsend Sees It : He's Fighting Stereotypes With 'Meteor Man' and New TV Show". Los Angeles Times . Retrieved 2010-10-10 . ^ The Five Heartbeats , retrieved 2019-09-16 ^ "Townsend Entertainment - IMDbPro". pro.imdb.com . Retrieved 2018-03-06 . ^ "Playin' For Love". Black Cinema Connection. 2014-11-05 . Retrieved 2018-03-06 . ^ a b c "About". Robert Townsend. Archived from the original on 2011-07-14. ^ "Carmen: A Hip Hopera", Wikipedia, 2019-08-09 , retrieved 2019-09-17 ^ B*A*P*S , retrieved 2019-09-17 ^ "Townsend, Robert (1957-)". BlackPast.Org. 2008 . Retrieved September 18, 2017 . ^ "1975 Austin High School Yearbook (Chicago, Illinois)". Classmates.com. 1975 . Retrieved September 18, 2017 . ^ Vincent Canby, "Review/Film; Tropical Murder", The New York Times, February 17, 1989. ^ The Mighty Quinn , retrieved 2019-09-17 ^ A Soldier's Story , retrieved 2019-09-17 ^ Hollywood Shuffle , retrieved 2019-09-17 ^ "2013 Ovation Awards Nominees '-- South by Southeast". thisstage.la. LA STAGE Alliance. September 16, 2013 . Retrieved 2017-04-21 . ^ "The Week's Best Photo". Google Books. JET Magazine. March 25, 1991 . Retrieved September 18, 2017 . ^ Gimenes, Erika (2001). "Robert Townsend to divorce". Hollywood.com . Retrieved September 18, 2017 . ^ "Jackie's Back! (1999)" at IMDb. External links [ edit ] Robert Townsend on IMDbRobert Townsend (Official Website) (9) Charles Woods (The Professor) - Hollywood's Tricknology: Mandingo To Malcolm X - YouTube Mon, 02 Dec 2019 12:59 Tyler Perry Mon, 02 Dec 2019 12:57 Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Tyler Perry's Story Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Read His Story Outreach Since 2006, The Perry Foundation's aim has been to transform tragedy into triumph by empowering the economically disadvantaged to achieve a better quality of life. We focus on health and clean water, education and technology, arts and culture, and globally-sustainable economic development. Get Involved Visit Website You are viewing Tyler Perry Entertainment. If you'd like to view the Tyler Perry Studios, click here. Black writers courageously staring down the white gaze '' this is why we all must read them | Stan Grant | Opinion | The Guardian Mon, 02 Dec 2019 12:46 The white gaze '' it is a phrase that resonates in black American literature. Writers from WEB Du Bois to Ralph Ellison to James Baldwin and Toni Morrison have struggled with it and railed against it. As Morrison '' a Nobel Laureate '' once said: Our lives have no meaning, no depth without the white gaze. And I have spent my entire writing life trying to make sure that the white gaze was not the dominant one in any of my books. The white gaze: it traps black people in white imaginations. It is the eyes of a white schoolteacher who sees a black student and lowers expectations. It is the eyes of a white cop who sees a black person and looks twice '' or worse, feels for a gun. Du Bois explored this more than a century ago in his book The Souls of Black Folk, reflecting on his conversations with white people and the ensuing delicate dance around the ''Negro problem''. Between me and the other world there is an ever unasked question'.... All, nevertheless, flutter around it ... Instead of saying directly, how does it feel to be a problem? They say, I know an excellent coloured man in my town ... To the real question '... I answer seldom a word. Baldwin was as ever more direct and piercing, writing in his book Nobody Knows My Name. I have spent most of my life ... watching white people and outwitting them so that I might survive. The flame has passed to a new generation. In 2015 three more black writers have stared down the white gaze. In their own ways Ta-Nehisi Coates, Claudia Rankine and George Yancy have held up a mirror to white America. These are uncompromising and fearless voices. Coates' searing essay Between The World And Me critiques America against a backdrop of black deaths at the hands of police. He says the country's history is rooted in slavery and the assault against the black body. In the form of a letter to his son, Coates writes: Here is what I would like for you to know: In America it is traditional to destroy the black body '' it is heritage. In Citizen '' An American Lyric, poet Rankine reflects on the black experience from the victims of Hurricane Katrina, or Trayvon Martin, a 17 year-old black youth shot dead by a neighbourhood watch volunteer who was acquitted, or black tennis star Serena Williams. In each case Rankine sees lives framed by whiteness. She writes: Because white men can't police their imagination, black men are dying. Philosophy Professor George Yancy just last week penned a letter in the New York Times addressed to ''Dear White America''. He asks his countrymen to listen with love, and to look at those things that might cause pain and terror. All white people, he says, benefit from racism and this means each, in their own way, are racist. '...don't run to seek shelter from your own racism'...practice being vulnerable. Being neither a ''good'' white person, nor a liberal white person will get you off the proverbial hook. Their unflinching work is not tempered by the fact a black man is in the White House '' that only makes their voices more urgent. Coates, Rankine, Yancy '' each has been variously praised and awarded, yet each has been pilloried as well. This is inevitable when some people don't like what the mirror reflects. It takes courage for a black person to speak to a white world, a world that can render invisible people of colour, unless they begin to more closely resemble white people themselves '' an education, a house in the suburbs, a good job, lighter skin. In Australia, too, black voices are defying the white gaze. We may not have the popular cut through of a Morrison or a Baldwin or a Coates, but we have a proud tradition '' Oodgeroo Noonuccal, Kevin Gilbert, Ruby Langford or more recently Kim Scott, Alexis Wright, Anita Heiss. I have spent some time recently reading some of the most powerful works of Indigenous writers. Their styles and genres are many and varied but there is a common and powerful theme of defiance and survival. This is a world so instantly recognisable to us '' Indigenous people '' but still so foreign to white Australia. Natalie Harkin's book of poetry, Dirty Words, is a subversive dictionary that turns English words back on their users: A is apology, B is for Boat People '... G is for Genocide ... S for Survival. ''How do you dream,'' she writes, ''When your lucky country does not sleep''. Bruce Pascoe's Dark Emu challenges the white stereotype of the ''primitive hunter gatherer''. He says the economy and culture of Indigenous people has been grossly undervalued. He cites journals and diaries of explorers and colonists to reveal the industry and ingenuity of pre-colonial Aboriginal society. He says it is a window into a world of people building dams and wells and houses, irrigating and harvesting seed and creating elaborate cemeteries. Pascoe's work demands to be taught in our schools. Tony Birch is an acclaimed novelist and his latest Ghost River is remarkable. It is the story of two friends navigating the journey into adulthood guided by the men of the river '' men others may see as homeless and hopeless. It is a work infused with a sense of place and belonging. Ellen Van Neerven's Heat and Light is a genre-busting mystical journey into identity: sexual, racial and national. It is provocative and challenging and mind bending, and altogether stunning. You won't find many of these titles in the annual best book lists. Occasionally they pop up, but not as often as they deserve. You probably won't hear much of Samuel Wagan Watson's Love Poems and Death Threats, or Ken Canning's Yimbama, or Lionel Fogarty's Eelahroo (Long Ago) Nyah (Looking) Mobo-Mobo (Future). That these works are not more widely read is a national shame. In our busy lives, try to find time for some of these books in 2016 '' read with the courage of these writers. George Yancy asks white Americans to become ''un-sutured'', to open themselves up and let go of their white innocence. Why is this important? Well, for white people it may simply be a matter of choice '' the fate of black people may not affect them. For us it is survival '' the white gaze means we die young, are locked up and locked out of work and education. We hear a lot about recognition '' acknowledging Indigenous people in the Australian constitution. But there is another recognition '' recognising the pervasive and too often destructive role of race in our lives, and the need to lift our gaze above it. Queen | Definition of Queen by Merriam-Webster Mon, 02 Dec 2019 12:40 To save this word, you'll need to log in. ËkwÄ'n 1 a : the wife or widow of a king b : the wife or widow of a tribal chief 2 a : a female monarch b : a female chieftain 3 a : a woman eminent in rank, power, or attractions a movie queen b : a goddess or a thing personified as female and having supremacy in a specified realm c : an attractive girl or woman especially : a beauty contest winner 4 : the most privileged piece of each color in a set of chessmen having the power to move in any direction across any number of unoccupied squares 5 : a playing card marked with a stylized figure of a queen 6 : the fertile fully developed female of social bees, ants, and termites whose function is to lay eggs 7 : a mature female cat kept especially for breeding 8 slang , often disparaging : a male homosexual especially : an effeminate one queened ; queening ; queens intransitive verb 1 : to act like a queen especially : to put on airs '-- usually used with it queens it over her friends 2 : to become a queen in chess the pawn queens Pan-Africanism - Wikipedia Mon, 02 Dec 2019 12:37 Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada and Europe.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed ] are intertwined. At its core Pan-Africanism is a belief that ''African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5] The Organization of African Unity (now the African Union) was established in 1963 to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations.[6] The African Union Commission has its seat in Addis Ababa and the Pan-African Parliament has its seat in Johannesburg and Midrand. Overview [ edit ] Pan-Africanism stresses the need for "collective self-reliance".[7] Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Julius Nyerere, Ahmed S(C)kou Tour(C), Kwame Nkrumah, King Sobhuza II, Thomas Sankara and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora.[8][9][10] Pan-Africanists believe that solidarity will enable the continent to fulfill its potential to independently provide for all its people. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas".[11] Advocates of Pan-Africanism'--i.e. "Pan-Africans" or "Pan-Africanists"'--often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.[11] History [ edit ] As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilisations and the struggles against slavery, racism, colonialism, and neo-colonialism.[8] Alongside a large number of slaves insurrections, by the end of the 19th century a political movement developed across the Americas, Europe and Africa that sought to weld disparate movements into a network of solidarity, putting an end to oppression. Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism.[12] In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV. Modern Pan-Africanism began around the start of the 20th century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[13][14][15] With the independence of Ghana in March 1957, Kwame Nkrumah was elected as the first Prime Minister and President of the State.[16] Nkrumah emerged as a major advocate for the unity of Independent Africa. The Ghanaian President embodied a political activist approach to pan-Africanism as he championed the "quest for regional integration of the whole of the African continent".[17] This period represented a "Golden Age of high pan-African ambitions"; the Continent had experienced revolution and decolonization from Western powers and the narrative of rebirth and solidarity had gained momentum within the pan-African movement.[17] Nkrumah's pan-African principles intended for a union between the Independent African states upon a recognition of their commonality (i.e. suppression under imperialism). Pan-Africanism under Nkrumah evolved past the assumptions of a racially exclusive movement associated with black Africa, and adopted a political discourse of regional unity [18] In April 1958, Nkrumah hosted the first All-African Peoples' Conference (AAPC) in Accra, Ghana. This Conference invited delegates of political movements and major political leaders. With the exception of South Africa, all Independent States of the Continent attended: Egypt, Ethiopia, Ghana, Liberia, Libya, Morocco, Tunisia and Sudan.[18] This Conference signified a monumental event in the pan-African movement, as it revealed a political and social union between those considered Arabic states and the black African regions. Further, the Conference espoused a common African Nationalist identity, among the States, of unity and anti-Imperialism. Frantz Fanon, journalist, freedom fighter and a member of the Algerian FLN party attended the conference as a delegate for Algeria.[19] Considering the armed struggle of the FLN against French colonial rule, the attendees of the Conference agreed to support the struggle of those States under colonial oppression. This encouraged the commitment of direct involvement in the "emancipation of the Continent; thus, a fight against colonial pressures on South Africa was declared and the full support of the FLN struggle in Algeria, against French colonial rule"".[20] In the years following 1958, Accra Conference also marked the establishment of a new foreign policy of non-alignment as between the US and USSR, and the will to establish an "African Identity" in global affairs by advocating a unity between the African States on international relations. "This would be based on the Bandung Declaration, the Charter of the UN and on loyalty to UN decisions."[20] In 1959, Nkrumah, President S(C)kou Tour(C) of Guinea and President William Tubman of Liberia met at Sanniquellie and signed the Sanniquellie Declaration outlining the principles for the achievement of the unity of Independent African States whilst maintaining a national identity and autonomous constitutional structure.[21][22] The Declaration called for a revised understanding of pan-Africanism and the uniting of the Independent States. In 1960, the second All-African Peoples' Conference was held in Addis Ababa, Ethiopia.[23] The membership of the All-African Peoples' Organisation (AAPO) had increased with the inclusion of the "Algerian Provisional Government (as they had not yet won independence), Cameroun, Guinea, Nigeria, Somalia and the United Arab Republic".[24] The Conference highlighted diverging ideologies within the movement, as Nkrumah's call for a political and economic union between the Independent African States gained little agreement. The disagreements following 1960 gave rise to two rival factions within the pan-African movement: the Casablanca Bloc and the Brazzaville Bloc.[25] In 1962, Algeria gained independence from French colonial rule and Ahmed Ben Bella assumed Presidency. Ben Bella was a strong advocate for pan-Africanism and an African Unity. Following the FLN's armed struggle for liberation, Ben Bella spoke at the UN and espoused for Independent Africa's role in providing military and financial support to the African liberation movements opposing apartheid and fighting Portuguese colonialism.[26] In search of a united voice, in 1963 at an African Summit conference in Addis Ababa, Ethiopia, 32 African states met and established the Organization of African Unity (OAU). The creation of the OAU Charter took place at this Summit and defines a coordinated "effort to raise the standard of living of member States and defend their sovereignty" by supporting freedom fighters and decolonisation.[27] Thus, was the formation of the African Liberation Committee (ALC), during the 1963 Summit. Championing the support of liberation movements, was Algeria's President Ben Bella, immediately "donated 100 million francs to its finances and was one of the first countries, of the Organisation to boycott Portuguese and South African goods".[26] In 1969, Algiers hosted the Pan-African Cultural Festival, on July 21 and it continued for eight days.[28] At this moment in history, Algeria stood as a ''beacon of African and Third-World militancy,''[28] and would come to inspire fights against colonialism around the world. The festival attracted thousands from African states and the African Diaspora, including the Black Panthers. It represented the application of the tenets of the Algerian revolution to the rest of Africa, and symbolized the re-shaping of the definition of pan-African identity under the common experience of colonialism.[28] The Festival further strengthened Algeria's President, Boumediene's standing in Africa and the Third World.[28] After the death of Kwame Nkrumah in 1972, Muammar Qaddafi assumed the mantle of leader of the Pan-Africanist movement and became the most outspoken advocate of African Unity, like Nkrumah before him '' for the advent of a "United States of Africa".[29] In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s.[30] Concept [ edit ] As originally conceived by Henry Sylvester-Williams (although some historians[who? ] credit the idea to Edward Wilmot Blyden), Pan-Africanism referred to the unity of all continental Africa.[31] During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of Africans in South Africa under Apartheid rule. Other pan-Africanist organisations include: Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement. Additionally, Pan-Africanism is seen as an endeavor to return to what are deemed by its proponents as singular, traditional African concepts about culture, society, and values. Examples of this include L(C)opold S(C)dar Senghor's N(C)gritude movement, and Mobutu Sese Seko's view of Authenticit(C). An important theme running through much pan-Africanist literature concerns the historical links between different countries on the continent, and the benefits of cooperation as a way of resisting imperialism and colonialism. In the 21st century, some Pan-Africanists aim to address globalisation and the problems of environmental justice. For instance, at the conference "Pan-Africanism for a New Generation"[32] held at the University of Oxford, June 2011, Ledum Mittee, the current president of the Movement for the Survival of the Ogoni People (MOSOP), argued that environmental justice movements across the African continent should create horizontal linkages in order to better protect the interests of threatened peoples and the ecological systems in which they are embedded, and upon which their survival depends. Some universities went as far as creating "Departments of Pan-African Studies" in the late 1960s. This includes the California State University, where that department was founded in 1969 as a direct reaction to the civil rights movement, and is today dedicated to "teaching students about the African World Experience", to "demonstrate to the campus and the community the richness, vibrance, diversity, and vitality of African, African American, and Caribbean cultures" and to "presenting students and the community with an Afrocentric analysis" of anti-black racism.[33]Syracuse University also offers a master's degree in "Pan African Studies".[34] Pan-African colors [ edit ] The flags of numerous states in Africa and of Pan-African groups use green, yellow and red. This colour combination was originally adopted from the 1897 flag of Ethiopia, and was inspired by the fact that Ethiopia is the continent's oldest independent nation,[35] thus making the Ethiopian green, yellow and red the closest visual representation of Pan-Africanism. This is in comparison to the Black Nationalist flag, representing political theory centred around the eugenicist caste-stratified colonial Americas.[36] The UNIA (Universal Negro Improvement Association) flag, is a tri-color flag consisting of three equal horizontal bands of (from top down) red, black and green. The UNIA formally adopted it on August 13, 1920,[37] during its month-long convention at Madison Square Garden in New York.[38][39] Variations of the flag have been used in various countries and territories in Africa and the Americas to represent Black Nationalist ideologies. Among these are the flags of Malawi, Kenya and Saint Kitts and Nevis. Several Pan-African organizations and movements have also often employed the emblematic red, black and green tri-color scheme in variety of contexts. Maafa studies [ edit ] Maafa is an aspect of Pan-African studies. The term collectively refers to 500 years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, and other forms of oppression.[40][41] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.[42] Political parties and organizations [ edit ] In Africa [ edit ] Organisation of African Unity, succeeded by the African UnionAfrican Unification FrontRassemblement D(C)mocratique AfricainAll-African People's Revolutionary PartyConvention People's Party (Ghana)Pan-African Renaissance[43]Economic Freedom Fighters (South Africa)Pan Africanist Congress of Azania (South Africa)In the Caribbean [ edit ] The Pan-African Affairs Commission for Pan-African Affairs, a unit within the Office of the Prime Minister of Barbados.[44]African Society for Cultural Relations with Independent Africa (Guyana)Antigua Caribbean Liberation Movement (Antigua and Barbuda)Clement Payne Movement (Barbados)Marcus Garvey People's Political Party (Jamaica)Universal Negro Improvement Association and African Communities League (Jamaica)In the United Kingdom [ edit ] Pan-African FederationIn the United States [ edit ] The Council on African Affairs (CAA): founded in 1937 by Max Yergan and Paul Robeson, the CAA was the first major U.S. organization whose focus was on providing pertinent and up-to-date information about Pan-Africanism across the United States, particularly to African Americans. Probably the most successful campaign of the Council was for South African famine relief in 1946. The CAA was hopeful that, following World War II, there would be a move towards Third World independence under the trusteeship of the United Nations.[45] To the CAA's dismay, the proposals introduced by the U.S. government to the conference in April/May 1945 set no clear limits on the duration of colonialism and no motions towards allowing territorial possessions to move towards self-government.[45] Liberal supporters abandoned the CAA, and the federal government cracked down on its operations. In 1953 the CAA was charged with subversion under the McCarran Internal Security Act. Its principal leaders, including Robeson, W. E. B. Du Bois, and Alphaeus Hunton (1903''70), were subjected to harassment, indictments, and in the case of Hunton, imprisonment. Under the weight of internal disputes, government repression, and financial hardships, the Council on African Affairs disbanded in 1955.[46]The US Organization was founded in 1965 by Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida, and is perhaps best known for creating Kwanzaa and the Nguzo Saba ("seven principles"). In the words of its founder and chair, Karenga, "the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation".[47]Pan-African concepts and philosophies [ edit ] Afrocentric Pan-Africanism [ edit ] Afrocentric Pan-Africanism is espoused by Kwabena Faheem Ashanti in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Francis Ohanyido, a Nigerian philosopher-poet.[48] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida [ edit ] Hip hop [ edit ] Since the late 1970s, hip hop has emerged as a powerful force that has partly shaped black identity worldwide. In his 2005 article "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate describes hip-hop culture as the product of a Pan-African state of mind. It is an "ethnic enclave/empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous".[49] Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" states that hip-hop provides the world with "vivid illustrations of Black lived experience", creating bonds of black identity across the globe.[50] From a Pan-African perspective, Hip-Hop Culture can be a conduit to authenticate a black identity, and in doing so, creates a unifying and uplifting force among Africans that Pan-Africanism sets out to achieve. Pan-African art [ edit ] Further information on pan-African film festivals see: FESPACO and PAFFSee also [ edit ] Literature [ edit ] Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledgem 2003.Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, ISBN 0-416-16710-1, and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, ISBN 0-8419-0161-9.Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965.Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985.References [ edit ] ^ Austin, David (Fall 2007). "All Roads Led to Montreal: Black Power, the Caribbean and the Black Radical Tradition in Canada". Journal of African American History. 92 (4): 516''539 . Retrieved March 30, 2019 . ^ Oloruntoba-Oju, Omotayo (December 2012). "Pan Africanism, Myth and History in African and Caribbean Drama". Journal of Pan African Studies. 5 (8): 190 ff. ^ Frick, Janari, et al. (2006), History: Learner's Book, p. 235, South Africa: New Africa Books. ^ Makalani, Minkah (2011), "Pan-Africanism". Africana Age. ^ New Dictionary of the History of Ideas. The Gale Group, Inc. 2005. ^ About the African Union Archived January 29, 2011, at the Wayback Machine. ^ "The objectives of the PAP", The Pan-African Parliament '' 2014 and beyond. ^ a b Falola, Toyin; Essien, Kwame (2013). Pan-Africanism, and the Politics of African Citizenship and Identity. London: Routledge. pp. 71''72. ISBN 1135005192 . Retrieved September 26, 2015 . ^ Goebel, Anti-Imperial Metropolis, pp. 250''278. ^ Maguire, K., "Ghana re-evaluates Nkrumah", GlobalPost, October 21, 2009. Retrieved September 13, 2012. ^ a b Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. ISBN 9789956763016. Retrieved August 23, 2018. ^ "Pan-Africanism". exhibitions.nypl.org . Retrieved February 16, 2017 . ^ "A history of Pan-Africanism", New Internationalist, 326, August 2000. ^ The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme). ^ Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: University of North Carolina Press, 2014, p. 71. ^ Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, March 8, 2016. Retrieved March 23, 2017. ^ a b Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. Retrieved March 23, 2017. ^ a b Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41. ^ Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66. ^ a b Legum (1965). Pan-Africanism, p. 42. ^ Adi & Sherwood (2003). Pan-African History, p. 179. ^ Legum (1965), Pan-Africanism, p. 45. ^ Legum (1965). Pan-Africanism, p. 46. ^ Legum (1965), Pan-Africanism, p. 47. ^ Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan. ^ a b Adi & Sherwood (2003), Pan-African History, p. 10. ^ "African states unite against white rule", ON THIS DAY | May25. BBC News. Retrieved March 23, 2017. ^ a b c d Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Yale University Press, pp. 97''98. ^ Martin, G. (December 23, 2012). African Political Thought. Springer. ISBN 9781137062055. ^ See e.g. Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68. ^ Campbell, Crystal Z. (December 2006). "Sculpting a Pan-African Culture in the Art of N(C)gritude: A Model for African Artist" (PDF) . The Journal of Pan African Studies. Archived from the original on June 1, 2015. CS1 maint: BOT: original-url status unknown (link) ^ Oxford University African Society Conference, Corpus Christi College, Oxford University, May 5, 2012. ^ "About Us". Csus.edu . Retrieved October 15, 2015 . ^ The M.A. in Pan African Studies Archived October 25, 2014, at the Wayback Machine, African American Studies at Syracuse University. ^ Smith, Whitney (2001). Flag Lore of All Nations . Millbrook Press. p. 36. ISBN 0761317538 . Retrieved October 7, 2014 . ^ Lionel K., McPherson; Shelby, Tommie (Spring 2004). "Blackness and Blood: Interpreting African American Identity" (PDF) . Philosophy and Public Affairs. 32: 171''192. ^ Wikisource contributors, "The Declaration of the Rights of the Negro Peoples of the World", Wikisource, The Free Library. (Retrieved October 6, 2007). ^ "25,000 Negroes Convene: International Gathering Will Prepare Own Bill of Rights", The New York Times, August 2, 1920. Proquest. Retrieved October 5, 2007. ^ "Negroes Adopt Bill Of Rights: Convention Approves Plan for African Republic and Sets to Work on Preparation of Constitution of the Colored Race Negro Complaints Aggression Condemned Recognition Demanded". The Christian Science Monitor, August 17, 1920. Proquest. Retrieved October 5, 2007. ^ "What Holocaust". "Glenn Reitz". Archived from the original on October 18, 2007. ^ "The Maafa, African Holocaust". Swagga. ^ Ogunleye, Tolagbe (1997). "African American Folklore: Its Role in Reconstructing African American History". Journal of Black Studies. 27 (4): 435''455. ISSN 0021-9347. ^ "Pan-African Renaissance". ^ Rodney Worrell (2005). Pan-Africanism in Barbados: An Analysis of the Activities of the Major 20th-century Pan-African Formations in Barbados. New Academia Publishing, LLC. pp. 99''102. ISBN 978-0-9744934-6-6. ^ a b Duberman, Martin. Paul Robeson, 1989, pp. 296''97. ^ "Council on African Affairs", African Activist Archive. ^ "Philosophy, Principles, and Program". The Organization Us. ^ "Francis Okechukwu Ohanyido". African Resource. ^ Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", Village Voice, January 4, 2005. ^ Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". In American Behavioral Scientist, Vol. 46.10 (2003): 1346''58. External links [ edit ] SNCC Digital Gateway: Pan-Africanism'--Digital documentary website created by the SNCC Legacy Project and Duke University, telling the story of the Student Nonviolent Coordinating Committee & grassroots organizing from the inside-outAfrican UnionAfrican Code Unity Through DiversityA-APRP WebsiteThe Major Pan-African news and articles siteProfessor David Murphy (November 15, 2015). "The Performance of Pan-Africanism: performing black identity at major pan-African festivals, 1966''2010" (Podcast). The University of Edinburgh . Retrieved January 28, 2016 '' via Soundcloud. Ebro Darden - Wikipedia Mon, 02 Dec 2019 12:36 Ebro Darden BornIbrahim Jamil Darden ( 1975-03-17 ) March 17, 1975 (age 44) NationalityAmericanOccupationMedia executiveradio personalityYears active1990''presentKnown forHot 97 radio personalityBeats1 DJChildren1Websitewww.EbroDarden.comIbrahim "Ebro" Darden (born March 17, 1975) is an American media executive and radio personality. Until 2014, he was Vice President of Programming for Emmis Communications' New York contemporary urban station WQHT (Hot 97). He is currently a co-host on the Hot 97 morning show, Ebro in the Morning, alongside Peter Rosenberg, and Laura Stylez. As of 2015, Darden also hosts a hip hop music-based radio show on Beats 1. Early life [ edit ] Darden was born to a black father and a Jewish mother. He attended a Pentecostal church and Hebrew school while growing up in Oakland and Sacramento.[1] Career [ edit ] Start in radio [ edit ] Darden began his career in radio in 1990 at KSFM in Sacramento, California, while he was still a teenager. At KSFM he worked in research and as a sales runner until moving into programming as an intern, and later co-hosting for KSFM's night and morning shows. In 1997, he worked at KBMB in Sacramento as Programming and Music Director, as well as an afternoon host. Eventually, Darden became Operations Manager at KBMB, while also co-hosting mornings at KXJM in Portland, Oregon, in 1999. Hot 97 [ edit ] In 2003, Darden became Music Director for WQHT, ultimately becoming the Program Director for the station in 2007.[2][3][4] Darden worked alongside several past WQHT Hot 97 morning show co-hosts including Star and Bucwild, Miss Jones, DJ Envy, Sway, and Joe Budden from 2004 to 2007, and introduced Cipha Sounds and Peter Rosenberg to the AM drive in 2009. He rejoined the Hot 97 Morning Show in 2012, alongside Cipha Sounds, Peter Rosenberg, and Laura Stylez. As Programming Director and on-air host, Darden was the main voice of several events at Hot 97 including Nicki Minaj's relationship with the station, and her alleged sexual relationship with the host; Hurricane Sandy; and Mister Cee's personal life.[5] In 2014, VH1 announced a new unscripted comedy series, This Is Hot 97, which featured Darden and fellow hosts including Angie Martinez, Funkmaster Flex, Peter Rosenberg, Cipha Sounds, Miss Info, and Laura Stylez.[6] Beats 1 [ edit ] In addition to his current on-air role at Hot 97, Darden is now one of three anchor DJs on Beats 1, an Internet radio service from Apple Music. Feuds and controversy [ edit ] A comedic rivalry between Darden and fellow accomplished radio personality Charlamagne Tha God of Power 105.1 has been ongoing for years. In May 2017, Darden clarified their relationship, stating, "The stuff we do on the radio is stupid. It's for fun. I make fun of you for fun. That's it. It's not that deep... me and that dude don't have a personal problem... a personal relationship".[7] Darden was mentioned in Remy Ma's "shETHER" diss track, on which Ma insinuated that he slept with Nicki Minaj by stating "Coke head, you cheated on your man with Ebro". After jokingly going back and forth with both Ma and her husband Papoose on social media, Darden denied the rumors, stating that he and Minaj had only a professional relationship.[8] Ebro has been in an ongoing feud with Brooklyn artist 6ix9ine. Ebro made fun of 6ix9ine as looking like a clown and criticized him for bragging about streaming numbers,[9] and 6ix9ine responded on the song "Stoopid" with the line "That nigga Ebro, he a bitch/Just another old nigga on a young nigga dick." [10] Personal life [ edit ] Darden has a daughter, Isa, who was born in 2014.[11] Recognition [ edit ] In 2013, he was recognized by Radio Ink as a future African American leader.[12] Filmography [ edit ] References [ edit ] Queen & Slim (2019) - IMDb Mon, 02 Dec 2019 12:13 3 nominations. See more awards >> Learn more More Like This Comedy | Crime | Drama 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A detective investigates the death of a patriarch of an eccentric, combative family. Director:Rian Johnson Stars:Daniel Craig,Chris Evans,Ana de Armas Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 6.6 / 10 X An embattled NYPD detective is thrust into a citywide manhunt for a pair of cop killers after uncovering a massive and unexpected conspiracy. Director:Brian Kirk Stars:Chadwick Boseman,Sienna Miller,J.K. Simmons Action | Biography | Drama 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X The extraordinary tale of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes, whose courage, ingenuity, and tenacity freed hundreds of slaves and changed the course of history. Director:Kasi Lemmons Stars:Cynthia Erivo,Leslie Odom Jr.,Joe Alwyn Biography | Drama 1 2 3 4 5 6 7 8 9 10 7.9 / 10 X Based on the true story of a real-life friendship between Fred Rogers and journalist Tom Junod. Director:Marielle Heller Stars:Tom Hanks,Matthew Rhys,Chris Cooper Drama 1 2 3 4 5 6 7 8 9 10 7.2 / 10 X A young actor's stormy childhood and early adult years as he struggles to reconcile with his father and deal with his mental health. Director:Alma Har'el Stars:Shia LaBeouf,Lucas Hedges,Noah Jupe Drama | Romance | Sport 1 2 3 4 5 6 7 8 9 10 7.7 / 10 X Traces the journey of a suburban family - led by a well-intentioned but domineering father - as they navigate love, forgiveness, and coming together in the aftermath of a loss. Director:Trey Edward Shults Stars:Taylor Russell,Kelvin Harrison Jr.,Alexa Demie Comedy | Drama | War 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director:Taika Waititi Stars:Roman Griffin Davis,Thomasin McKenzie,Scarlett Johansson Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 5.7 / 10 X A rookie New Orleans police officer is forced to balance her identity as a black woman after she witnesses two corrupt cops committing murder. Director:Deon Taylor Stars:Naomie Harris,Frank Grillo,Mike Colter Biography | Drama | History 1 2 3 4 5 6 7 8 9 10 7.3 / 10 X A corporate defense attorney takes on an environmental lawsuit against a chemical company that exposes a lengthy history of pollution. Director:Todd Haynes Stars:Anne Hathaway,Mark Ruffalo,William Jackson Harper Drama | Fantasy | Horror 1 2 3 4 5 6 7 8 9 10 8.3 / 10 X Two lighthouse keepers try to maintain their sanity while living on a remote and mysterious New England island in the 1890s. Director:Robert Eggers Stars:Willem Dafoe,Robert Pattinson,Valeriia Karaman Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X Consummate con man Roy Courtnay has set his sights on his latest mark: the recently widowed Betty McLeish, worth millions. But this time, what should have been a simple swindle escalates into a cat-and-mouse game with the ultimate stakes. Director:Bill Condon Stars:Helen Mirren,Ian McKellen,Russell Tovey Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 7.1 / 10 X In 1950s New York, a lonely private detective afflicted with Tourette's Syndrome ventures to solve the murder of his mentor and only friend. Director:Edward Norton Stars:Edward Norton,Gugu Mbatha-Raw,Alec Baldwin Edit Storyline Slim and Queen's first date takes an unexpected turn when a policeman pulls them over for a minor traffic violation. When the situation escalates, Slim takes the officer's gun and shoots him in self-defence. Now labelled cop killers in the media, Slim and Queen feel that they have no choice but to go on the run and evade the law. When a video of the incident goes viral, the unwitting outlaws soon become a symbol of trauma, terror, grief and pain for people all across the country Written bystmc-25959 Plot Summary | Add Synopsis Motion Picture Rating (MPAA) Rated R for violence, some strong sexuality, nudity, pervasive language, and brief drug use. | See all certifications >> Edit Details Release Date: 27 November 2019 (USA) See more >> Edit Box Office Opening Weekend USA: $11,700,000, 1 December 2019 Gross USA: $15,810,000 Cumulative Worldwide Gross: $15,810,000 See more on IMDbPro >> Company Credits Technical Specs Runtime: 131 min Aspect Ratio: 2.39 : 1 See full technical specs >> Edit Did You Know? Trivia First feature film to be directed by Melina Matsoukas, who has previously only directed music videos and TV episodes. See more >> Quotes Slim :Are you tryin' to die? Queen :No. I just always wanted to do that. Slim :Well, don't do it while I'm drivin' Queen :You should try it. Slim :Nah, I'm good. Queen :Pull over. Slim :Na-ah. Queen :Come on! Pull over. Pull over! Slim :If I do, would you please, let me drive the rest of the way it is? Queen :Swear to God. [...] See more >> Explore popular and recently added TV series available to stream now with Prime Video. Start your free trial Music in this episode Intro: Puff Daddy - It's all about the benjamins Outro: Blue Magic - Sideshow Donate to the show at moefundme.com Search for us in your podcast directory or use this link to subscribe to the feed Podcast Feed For more information: MoeFactz.com

Show Notes Moe Factz with Adam Curry for December 2nd 2019, Episode number 17 Shaft Stache Shownotes Robert Townsend (actor) - Wikipedia Mon, 02 Dec 2019 13:13 American actor Robert Townsend (born February 6, 1957) is an American actor, director, comedian, and writer.[1][2] Townsend is best known for directing the films Hollywood Shuffle (1987), Eddie Murphy Raw (1987), The Meteor Man (1993), The Five Heartbeats (1991) and various other films and stand-up specials. He is especially known for his eponymous self-titled character, Robert Peterson as the starring role as on The WB sitcom The Parent 'Hood (1995''1999), a series which he created and of which directed select episodes. Townsend is also known for his role as Donald "Duck" Matthews in his 1991 film The Five Heartbeats.[3] He later wrote, directed and produced Making The Five Heartbeats (2018), a documentary film about the production process and behind the scenes insight into creating the film. Townsend is also known for his production company Townsend Entertainment [4] which has produced films Playin' for Love,[5] In the Hive and more. During the 1980s and early''1990s, Townsend gained national exposure through his stand-up comedy routines and appearances on The Tonight Show Starring Johnny Carson. Townsend has worked with talent including Halle Berry, Morgan Freeman, Chris Tucker, Beyonc(C), Denzel Washington and many more.[6][7][8] Early life and career [ edit ] Townsend was born in Chicago, Illinois, the second of four children[9] to Shirley (n(C)e Jenkins) and Ed Townsend. His mother ended up raising him and his three siblings as a single parent. Growing up on the city's west side, Townsend attended Austin High School; graduating in 1975.[10] He became interested in acting as a teenager. During a reading of Sophocles' Oedipus Rex in high school, Townsend captured the attention of Chicago's X Bag Theatre, The Experimental Black Actors Guild. Townsend later auditioned for parts at Chicago's Experimental Black Actors' Guild and performed in local plays studying at the famed Second City comedy workshop for improvisation in 1974. Townsend had a brief uncredited role in the 1975 movie Cooley High. After high school, Townsend enrolled at Illinois State University, studied a year and later moved to New York to study at the Negro Ensemble Company. Townsend's mother believed that he should complete his college education, but he felt that college took time away from his passion for acting, and he soon dropped out of school to pursue his acting career full-time. Career [ edit ] Townsend auditioned to be part of Saturday Night Live's 1980''1981 cast, but was rejected in favor of Eddie Murphy. In 1982, Townsend appeared as one of the main characters in the PBS series Another Page, a program produced by Kentucky Educational Television that taught literacy to adults through serialized stories. Townsend later appeared in small parts in films like A Soldier's Story (1984), directed by Norman Jewison, and after its success garnered much more substantial parts in films like The Mighty Quinn (1989) with Denzel Washington.[11][12][13] In 1987, Townsend wrote, directed and produced Hollywood Shuffle, a satire based on the hardships and obstacles that black actors undergo in the film industry. The success of his first project helped him establish himself in the industry.[6][14] Another of his films was The Five Heartbeats based on 1960s R&B male groups and the tribulations of the music industry. Townsend created and produced two television variety shows'--the CableACE award''winning Robert Townsend and His Partners in Crime for HBO, and the Fox Television variety show Townsend Television (1993). He also created and starred in the WB Network's sitcom The Parent 'Hood which originally ran from January 1995 to July 1999. In 2018, Townsend also directed 2 episodes for the B.E.T. Series American Soul which began airing in 2019. The show is about Don Cornelius and Soul Train. Townsend was programming director at the Black Family Channel, but the network folded in 2007. Townsend created The Robert Townsend Foundation, a nonprofit organization whose mission is to introduce and help new unsigned filmmakers. Awards and other credits [ edit ] Townsend directed the 2001 TV movie, Livin' for Love: The Natalie Cole Story for which Cole won the NAACP Image Award as Outstanding Actress in a Television Movie, Mini-Series or Dramatic Special. Townsend also directed two television movies in 2001 and 2002 respectively, Carmen: A Hip Hopera and 10,000 Black Men Named George. In 2013 Townsend was nominated for an Ovation Award in the category of "Lead Actor in a Musical" for his role as Dan in the La Mirada Theatre for the Performing Arts production of Next to Normal.[15] Personal life [ edit ] Townsend was married to Cheri Jones[16] from September 15, 1990, to August 9, 2001.[17] Together they have two daughters, Sierra and Skylar (Skye Townsend), both entertainers, and a son, Isiah.[6] Filmography [ edit ] Further reading [ edit ] Alexander, George. Why We Make Movies: Black Filmmakers Talk About the Magic of Cinema. Harlem Moon. 2003.Collier, Aldore. "Robert Townsend: a new kind of Hollywood dreamer. Actor-producer-director plans to make films that uplift and transform Black audiences". Ebony Magazine. 1 June 1991.Rogers, Brent. Robert Townsend Article in Perspectives. Sustaining Digital History, 12 November 2007.References [ edit ] ^ "Robert Townsend". The New York Times. ^ "As Robert Townsend Sees It : He's Fighting Stereotypes With 'Meteor Man' and New TV Show". Los Angeles Times . Retrieved 2010-10-10 . ^ The Five Heartbeats , retrieved 2019-09-16 ^ "Townsend Entertainment - IMDbPro". pro.imdb.com . Retrieved 2018-03-06 . ^ "Playin' For Love". Black Cinema Connection. 2014-11-05 . Retrieved 2018-03-06 . ^ a b c "About". Robert Townsend. Archived from the original on 2011-07-14. ^ "Carmen: A Hip Hopera", Wikipedia, 2019-08-09 , retrieved 2019-09-17 ^ B*A*P*S , retrieved 2019-09-17 ^ "Townsend, Robert (1957-)". BlackPast.Org. 2008 . Retrieved September 18, 2017 . ^ "1975 Austin High School Yearbook (Chicago, Illinois)". Classmates.com. 1975 . Retrieved September 18, 2017 . ^ Vincent Canby, "Review/Film; Tropical Murder", The New York Times, February 17, 1989. ^ The Mighty Quinn , retrieved 2019-09-17 ^ A Soldier's Story , retrieved 2019-09-17 ^ Hollywood Shuffle , retrieved 2019-09-17 ^ "2013 Ovation Awards Nominees '-- South by Southeast". thisstage.la. LA STAGE Alliance. September 16, 2013 . Retrieved 2017-04-21 . ^ "The Week's Best Photo". Google Books. JET Magazine. March 25, 1991 . Retrieved September 18, 2017 . ^ Gimenes, Erika (2001). "Robert Townsend to divorce". Hollywood.com . Retrieved September 18, 2017 . ^ "Jackie's Back! (1999)" at IMDb. External links [ edit ] Robert Townsend on IMDbRobert Townsend (Official Website) (9) Charles Woods (The Professor) - Hollywood's Tricknology: Mandingo To Malcolm X - YouTube Mon, 02 Dec 2019 12:59 Tyler Perry Mon, 02 Dec 2019 12:57 Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Tyler Perry's Story Tyler Perry is a world-renowned producer, director, actor, screenwriter, playwright, author, songwriter, entrepreneur, and philanthropist. Read His Story Outreach Since 2006, The Perry Foundation's aim has been to transform tragedy into triumph by empowering the economically disadvantaged to achieve a better quality of life. We focus on health and clean water, education and technology, arts and culture, and globally-sustainable economic development. Get Involved Visit Website You are viewing Tyler Perry Entertainment. If you'd like to view the Tyler Perry Studios, click here. Black writers courageously staring down the white gaze '' this is why we all must read them | Stan Grant | Opinion | The Guardian Mon, 02 Dec 2019 12:46 The white gaze '' it is a phrase that resonates in black American literature. Writers from WEB Du Bois to Ralph Ellison to James Baldwin and Toni Morrison have struggled with it and railed against it. As Morrison '' a Nobel Laureate '' once said: Our lives have no meaning, no depth without the white gaze. And I have spent my entire writing life trying to make sure that the white gaze was not the dominant one in any of my books. The white gaze: it traps black people in white imaginations. It is the eyes of a white schoolteacher who sees a black student and lowers expectations. It is the eyes of a white cop who sees a black person and looks twice '' or worse, feels for a gun. Du Bois explored this more than a century ago in his book The Souls of Black Folk, reflecting on his conversations with white people and the ensuing delicate dance around the ''Negro problem''. Between me and the other world there is an ever unasked question'.... All, nevertheless, flutter around it ... Instead of saying directly, how does it feel to be a problem? They say, I know an excellent coloured man in my town ... To the real question '... I answer seldom a word. Baldwin was as ever more direct and piercing, writing in his book Nobody Knows My Name. I have spent most of my life ... watching white people and outwitting them so that I might survive. The flame has passed to a new generation. In 2015 three more black writers have stared down the white gaze. In their own ways Ta-Nehisi Coates, Claudia Rankine and George Yancy have held up a mirror to white America. These are uncompromising and fearless voices. Coates' searing essay Between The World And Me critiques America against a backdrop of black deaths at the hands of police. He says the country's history is rooted in slavery and the assault against the black body. In the form of a letter to his son, Coates writes: Here is what I would like for you to know: In America it is traditional to destroy the black body '' it is heritage. In Citizen '' An American Lyric, poet Rankine reflects on the black experience from the victims of Hurricane Katrina, or Trayvon Martin, a 17 year-old black youth shot dead by a neighbourhood watch volunteer who was acquitted, or black tennis star Serena Williams. In each case Rankine sees lives framed by whiteness. She writes: Because white men can't police their imagination, black men are dying. Philosophy Professor George Yancy just last week penned a letter in the New York Times addressed to ''Dear White America''. He asks his countrymen to listen with love, and to look at those things that might cause pain and terror. All white people, he says, benefit from racism and this means each, in their own way, are racist. '...don't run to seek shelter from your own racism'...practice being vulnerable. Being neither a ''good'' white person, nor a liberal white person will get you off the proverbial hook. Their unflinching work is not tempered by the fact a black man is in the White House '' that only makes their voices more urgent. Coates, Rankine, Yancy '' each has been variously praised and awarded, yet each has been pilloried as well. This is inevitable when some people don't like what the mirror reflects. It takes courage for a black person to speak to a white world, a world that can render invisible people of colour, unless they begin to more closely resemble white people themselves '' an education, a house in the suburbs, a good job, lighter skin. In Australia, too, black voices are defying the white gaze. We may not have the popular cut through of a Morrison or a Baldwin or a Coates, but we have a proud tradition '' Oodgeroo Noonuccal, Kevin Gilbert, Ruby Langford or more recently Kim Scott, Alexis Wright, Anita Heiss. I have spent some time recently reading some of the most powerful works of Indigenous writers. Their styles and genres are many and varied but there is a common and powerful theme of defiance and survival. This is a world so instantly recognisable to us '' Indigenous people '' but still so foreign to white Australia. Natalie Harkin's book of poetry, Dirty Words, is a subversive dictionary that turns English words back on their users: A is apology, B is for Boat People '... G is for Genocide ... S for Survival. ''How do you dream,'' she writes, ''When your lucky country does not sleep''. Bruce Pascoe's Dark Emu challenges the white stereotype of the ''primitive hunter gatherer''. He says the economy and culture of Indigenous people has been grossly undervalued. He cites journals and diaries of explorers and colonists to reveal the industry and ingenuity of pre-colonial Aboriginal society. He says it is a window into a world of people building dams and wells and houses, irrigating and harvesting seed and creating elaborate cemeteries. Pascoe's work demands to be taught in our schools. Tony Birch is an acclaimed novelist and his latest Ghost River is remarkable. It is the story of two friends navigating the journey into adulthood guided by the men of the river '' men others may see as homeless and hopeless. It is a work infused with a sense of place and belonging. Ellen Van Neerven's Heat and Light is a genre-busting mystical journey into identity: sexual, racial and national. It is provocative and challenging and mind bending, and altogether stunning. You won't find many of these titles in the annual best book lists. Occasionally they pop up, but not as often as they deserve. You probably won't hear much of Samuel Wagan Watson's Love Poems and Death Threats, or Ken Canning's Yimbama, or Lionel Fogarty's Eelahroo (Long Ago) Nyah (Looking) Mobo-Mobo (Future). That these works are not more widely read is a national shame. In our busy lives, try to find time for some of these books in 2016 '' read with the courage of these writers. George Yancy asks white Americans to become ''un-sutured'', to open themselves up and let go of their white innocence. Why is this important? Well, for white people it may simply be a matter of choice '' the fate of black people may not affect them. For us it is survival '' the white gaze means we die young, are locked up and locked out of work and education. We hear a lot about recognition '' acknowledging Indigenous people in the Australian constitution. But there is another recognition '' recognising the pervasive and too often destructive role of race in our lives, and the need to lift our gaze above it. Queen | Definition of Queen by Merriam-Webster Mon, 02 Dec 2019 12:40 To save this word, you'll need to log in. ËkwÄ'n 1 a : the wife or widow of a king b : the wife or widow of a tribal chief 2 a : a female monarch b : a female chieftain 3 a : a woman eminent in rank, power, or attractions a movie queen b : a goddess or a thing personified as female and having supremacy in a specified realm c : an attractive girl or woman especially : a beauty contest winner 4 : the most privileged piece of each color in a set of chessmen having the power to move in any direction across any number of unoccupied squares 5 : a playing card marked with a stylized figure of a queen 6 : the fertile fully developed female of social bees, ants, and termites whose function is to lay eggs 7 : a mature female cat kept especially for breeding 8 slang , often disparaging : a male homosexual especially : an effeminate one queened ; queening ; queens intransitive verb 1 : to act like a queen especially : to put on airs '-- usually used with it queens it over her friends 2 : to become a queen in chess the pawn queens Pan-Africanism - Wikipedia Mon, 02 Dec 2019 12:37 Worldwide movement that aims to encourage and strengthen bonds of solidarity between all people of African descent Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada and Europe.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed ] are intertwined. At its core Pan-Africanism is a belief that ''African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5] The Organization of African Unity (now the African Union) was established in 1963 to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations.[6] The African Union Commission has its seat in Addis Ababa and the Pan-African Parliament has its seat in Johannesburg and Midrand. Overview [ edit ] Pan-Africanism stresses the need for "collective self-reliance".[7] Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Julius Nyerere, Ahmed S(C)kou Tour(C), Kwame Nkrumah, King Sobhuza II, Thomas Sankara and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora.[8][9][10] Pan-Africanists believe that solidarity will enable the continent to fulfill its potential to independently provide for all its people. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas".[11] Advocates of Pan-Africanism'--i.e. "Pan-Africans" or "Pan-Africanists"'--often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.[11] History [ edit ] As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilisations and the struggles against slavery, racism, colonialism, and neo-colonialism.[8] Alongside a large number of slaves insurrections, by the end of the 19th century a political movement developed across the Americas, Europe and Africa that sought to weld disparate movements into a network of solidarity, putting an end to oppression. Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism.[12] In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George III and the Prince of Wales, the future George IV. Modern Pan-Africanism began around the start of the 20th century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[13][14][15] With the independence of Ghana in March 1957, Kwame Nkrumah was elected as the first Prime Minister and President of the State.[16] Nkrumah emerged as a major advocate for the unity of Independent Africa. The Ghanaian President embodied a political activist approach to pan-Africanism as he championed the "quest for regional integration of the whole of the African continent".[17] This period represented a "Golden Age of high pan-African ambitions"; the Continent had experienced revolution and decolonization from Western powers and the narrative of rebirth and solidarity had gained momentum within the pan-African movement.[17] Nkrumah's pan-African principles intended for a union between the Independent African states upon a recognition of their commonality (i.e. suppression under imperialism). Pan-Africanism under Nkrumah evolved past the assumptions of a racially exclusive movement associated with black Africa, and adopted a political discourse of regional unity [18] In April 1958, Nkrumah hosted the first All-African Peoples' Conference (AAPC) in Accra, Ghana. This Conference invited delegates of political movements and major political leaders. With the exception of South Africa, all Independent States of the Continent attended: Egypt, Ethiopia, Ghana, Liberia, Libya, Morocco, Tunisia and Sudan.[18] This Conference signified a monumental event in the pan-African movement, as it revealed a political and social union between those considered Arabic states and the black African regions. Further, the Conference espoused a common African Nationalist identity, among the States, of unity and anti-Imperialism. Frantz Fanon, journalist, freedom fighter and a member of the Algerian FLN party attended the conference as a delegate for Algeria.[19] Considering the armed struggle of the FLN against French colonial rule, the attendees of the Conference agreed to support the struggle of those States under colonial oppression. This encouraged the commitment of direct involvement in the "emancipation of the Continent; thus, a fight against colonial pressures on South Africa was declared and the full support of the FLN struggle in Algeria, against French colonial rule"".[20] In the years following 1958, Accra Conference also marked the establishment of a new foreign policy of non-alignment as between the US and USSR, and the will to establish an "African Identity" in global affairs by advocating a unity between the African States on international relations. "This would be based on the Bandung Declaration, the Charter of the UN and on loyalty to UN decisions."[20] In 1959, Nkrumah, President S(C)kou Tour(C) of Guinea and President William Tubman of Liberia met at Sanniquellie and signed the Sanniquellie Declaration outlining the principles for the achievement of the unity of Independent African States whilst maintaining a national identity and autonomous constitutional structure.[21][22] The Declaration called for a revised understanding of pan-Africanism and the uniting of the Independent States. In 1960, the second All-African Peoples' Conference was held in Addis Ababa, Ethiopia.[23] The membership of the All-African Peoples' Organisation (AAPO) had increased with the inclusion of the "Algerian Provisional Government (as they had not yet won independence), Cameroun, Guinea, Nigeria, Somalia and the United Arab Republic".[24] The Conference highlighted diverging ideologies within the movement, as Nkrumah's call for a political and economic union between the Independent African States gained little agreement. The disagreements following 1960 gave rise to two rival factions within the pan-African movement: the Casablanca Bloc and the Brazzaville Bloc.[25] In 1962, Algeria gained independence from French colonial rule and Ahmed Ben Bella assumed Presidency. Ben Bella was a strong advocate for pan-Africanism and an African Unity. Following the FLN's armed struggle for liberation, Ben Bella spoke at the UN and espoused for Independent Africa's role in providing military and financial support to the African liberation movements opposing apartheid and fighting Portuguese colonialism.[26] In search of a united voice, in 1963 at an African Summit conference in Addis Ababa, Ethiopia, 32 African states met and established the Organization of African Unity (OAU). The creation of the OAU Charter took place at this Summit and defines a coordinated "effort to raise the standard of living of member States and defend their sovereignty" by supporting freedom fighters and decolonisation.[27] Thus, was the formation of the African Liberation Committee (ALC), during the 1963 Summit. Championing the support of liberation movements, was Algeria's President Ben Bella, immediately "donated 100 million francs to its finances and was one of the first countries, of the Organisation to boycott Portuguese and South African goods".[26] In 1969, Algiers hosted the Pan-African Cultural Festival, on July 21 and it continued for eight days.[28] At this moment in history, Algeria stood as a ''beacon of African and Third-World militancy,''[28] and would come to inspire fights against colonialism around the world. The festival attracted thousands from African states and the African Diaspora, including the Black Panthers. It represented the application of the tenets of the Algerian revolution to the rest of Africa, and symbolized the re-shaping of the definition of pan-African identity under the common experience of colonialism.[28] The Festival further strengthened Algeria's President, Boumediene's standing in Africa and the Third World.[28] After the death of Kwame Nkrumah in 1972, Muammar Qaddafi assumed the mantle of leader of the Pan-Africanist movement and became the most outspoken advocate of African Unity, like Nkrumah before him '' for the advent of a "United States of Africa".[29] In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s.[30] Concept [ edit ] As originally conceived by Henry Sylvester-Williams (although some historians[who? ] credit the idea to Edward Wilmot Blyden), Pan-Africanism referred to the unity of all continental Africa.[31] During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of Africans in South Africa under Apartheid rule. Other pan-Africanist organisations include: Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the International People's Democratic Uhuru Movement. Additionally, Pan-Africanism is seen as an endeavor to return to what are deemed by its proponents as singular, traditional African concepts about culture, society, and values. Examples of this include L(C)opold S(C)dar Senghor's N(C)gritude movement, and Mobutu Sese Seko's view of Authenticit(C). An important theme running through much pan-Africanist literature concerns the historical links between different countries on the continent, and the benefits of cooperation as a way of resisting imperialism and colonialism. In the 21st century, some Pan-Africanists aim to address globalisation and the problems of environmental justice. For instance, at the conference "Pan-Africanism for a New Generation"[32] held at the University of Oxford, June 2011, Ledum Mittee, the current president of the Movement for the Survival of the Ogoni People (MOSOP), argued that environmental justice movements across the African continent should create horizontal linkages in order to better protect the interests of threatened peoples and the ecological systems in which they are embedded, and upon which their survival depends. Some universities went as far as creating "Departments of Pan-African Studies" in the late 1960s. This includes the California State University, where that department was founded in 1969 as a direct reaction to the civil rights movement, and is today dedicated to "teaching students about the African World Experience", to "demonstrate to the campus and the community the richness, vibrance, diversity, and vitality of African, African American, and Caribbean cultures" and to "presenting students and the community with an Afrocentric analysis" of anti-black racism.[33]Syracuse University also offers a master's degree in "Pan African Studies".[34] Pan-African colors [ edit ] The flags of numerous states in Africa and of Pan-African groups use green, yellow and red. This colour combination was originally adopted from the 1897 flag of Ethiopia, and was inspired by the fact that Ethiopia is the continent's oldest independent nation,[35] thus making the Ethiopian green, yellow and red the closest visual representation of Pan-Africanism. This is in comparison to the Black Nationalist flag, representing political theory centred around the eugenicist caste-stratified colonial Americas.[36] The UNIA (Universal Negro Improvement Association) flag, is a tri-color flag consisting of three equal horizontal bands of (from top down) red, black and green. The UNIA formally adopted it on August 13, 1920,[37] during its month-long convention at Madison Square Garden in New York.[38][39] Variations of the flag have been used in various countries and territories in Africa and the Americas to represent Black Nationalist ideologies. Among these are the flags of Malawi, Kenya and Saint Kitts and Nevis. Several Pan-African organizations and movements have also often employed the emblematic red, black and green tri-color scheme in variety of contexts. Maafa studies [ edit ] Maafa is an aspect of Pan-African studies. The term collectively refers to 500 years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, and other forms of oppression.[40][41] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. The emphasis in the historical narrative is on African agents, as opposed to non-African agents.[42] Political parties and organizations [ edit ] In Africa [ edit ] Organisation of African Unity, succeeded by the African UnionAfrican Unification FrontRassemblement D(C)mocratique AfricainAll-African People's Revolutionary PartyConvention People's Party (Ghana)Pan-African Renaissance[43]Economic Freedom Fighters (South Africa)Pan Africanist Congress of Azania (South Africa)In the Caribbean [ edit ] The Pan-African Affairs Commission for Pan-African Affairs, a unit within the Office of the Prime Minister of Barbados.[44]African Society for Cultural Relations with Independent Africa (Guyana)Antigua Caribbean Liberation Movement (Antigua and Barbuda)Clement Payne Movement (Barbados)Marcus Garvey People's Political Party (Jamaica)Universal Negro Improvement Association and African Communities League (Jamaica)In the United Kingdom [ edit ] Pan-African FederationIn the United States [ edit ] The Council on African Affairs (CAA): founded in 1937 by Max Yergan and Paul Robeson, the CAA was the first major U.S. organization whose focus was on providing pertinent and up-to-date information about Pan-Africanism across the United States, particularly to African Americans. Probably the most successful campaign of the Council was for South African famine relief in 1946. The CAA was hopeful that, following World War II, there would be a move towards Third World independence under the trusteeship of the United Nations.[45] To the CAA's dismay, the proposals introduced by the U.S. government to the conference in April/May 1945 set no clear limits on the duration of colonialism and no motions towards allowing territorial possessions to move towards self-government.[45] Liberal supporters abandoned the CAA, and the federal government cracked down on its operations. In 1953 the CAA was charged with subversion under the McCarran Internal Security Act. Its principal leaders, including Robeson, W. E. B. Du Bois, and Alphaeus Hunton (1903''70), were subjected to harassment, indictments, and in the case of Hunton, imprisonment. Under the weight of internal disputes, government repression, and financial hardships, the Council on African Affairs disbanded in 1955.[46]The US Organization was founded in 1965 by Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida, and is perhaps best known for creating Kwanzaa and the Nguzo Saba ("seven principles"). In the words of its founder and chair, Karenga, "the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation".[47]Pan-African concepts and philosophies [ edit ] Afrocentric Pan-Africanism [ edit ] Afrocentric Pan-Africanism is espoused by Kwabena Faheem Ashanti in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Francis Ohanyido, a Nigerian philosopher-poet.[48] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida [ edit ] Hip hop [ edit ] Since the late 1970s, hip hop has emerged as a powerful force that has partly shaped black identity worldwide. In his 2005 article "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate describes hip-hop culture as the product of a Pan-African state of mind. It is an "ethnic enclave/empowerment zone that has served as a foothold for the poorest among us to get a grip on the land of the prosperous".[49] Hip-hop unifies those of African descent globally in its movement towards greater economic, social and political power. Andreana Clay in her article "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" states that hip-hop provides the world with "vivid illustrations of Black lived experience", creating bonds of black identity across the globe.[50] From a Pan-African perspective, Hip-Hop Culture can be a conduit to authenticate a black identity, and in doing so, creates a unifying and uplifting force among Africans that Pan-Africanism sets out to achieve. Pan-African art [ edit ] Further information on pan-African film festivals see: FESPACO and PAFFSee also [ edit ] Literature [ edit ] Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledgem 2003.Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, ISBN 0-416-16710-1, and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, ISBN 0-8419-0161-9.Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965.Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985.References [ edit ] ^ Austin, David (Fall 2007). "All Roads Led to Montreal: Black Power, the Caribbean and the Black Radical Tradition in Canada". Journal of African American History. 92 (4): 516''539 . Retrieved March 30, 2019 . ^ Oloruntoba-Oju, Omotayo (December 2012). "Pan Africanism, Myth and History in African and Caribbean Drama". Journal of Pan African Studies. 5 (8): 190 ff. ^ Frick, Janari, et al. (2006), History: Learner's Book, p. 235, South Africa: New Africa Books. ^ Makalani, Minkah (2011), "Pan-Africanism". Africana Age. ^ New Dictionary of the History of Ideas. The Gale Group, Inc. 2005. ^ About the African Union Archived January 29, 2011, at the Wayback Machine. ^ "The objectives of the PAP", The Pan-African Parliament '' 2014 and beyond. ^ a b Falola, Toyin; Essien, Kwame (2013). Pan-Africanism, and the Politics of African Citizenship and Identity. London: Routledge. pp. 71''72. ISBN 1135005192 . Retrieved September 26, 2015 . ^ Goebel, Anti-Imperial Metropolis, pp. 250''278. ^ Maguire, K., "Ghana re-evaluates Nkrumah", GlobalPost, October 21, 2009. Retrieved September 13, 2012. ^ a b Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. ISBN 9789956763016. Retrieved August 23, 2018. ^ "Pan-Africanism". exhibitions.nypl.org . Retrieved February 16, 2017 . ^ "A history of Pan-Africanism", New Internationalist, 326, August 2000. ^ The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme). ^ Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: University of North Carolina Press, 2014, p. 71. ^ Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, March 8, 2016. Retrieved March 23, 2017. ^ a b Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. Retrieved March 23, 2017. ^ a b Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41. ^ Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66. ^ a b Legum (1965). Pan-Africanism, p. 42. ^ Adi & Sherwood (2003). Pan-African History, p. 179. ^ Legum (1965), Pan-Africanism, p. 45. ^ Legum (1965). Pan-Africanism, p. 46. ^ Legum (1965), Pan-Africanism, p. 47. ^ Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan. ^ a b Adi & Sherwood (2003), Pan-African History, p. 10. ^ "African states unite against white rule", ON THIS DAY | May25. BBC News. Retrieved March 23, 2017. ^ a b c d Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Yale University Press, pp. 97''98. ^ Martin, G. (December 23, 2012). African Political Thought. Springer. ISBN 9781137062055. ^ See e.g. Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68. ^ Campbell, Crystal Z. (December 2006). "Sculpting a Pan-African Culture in the Art of N(C)gritude: A Model for African Artist" (PDF) . The Journal of Pan African Studies. Archived from the original on June 1, 2015. CS1 maint: BOT: original-url status unknown (link) ^ Oxford University African Society Conference, Corpus Christi College, Oxford University, May 5, 2012. ^ "About Us". Csus.edu . Retrieved October 15, 2015 . ^ The M.A. in Pan African Studies Archived October 25, 2014, at the Wayback Machine, African American Studies at Syracuse University. ^ Smith, Whitney (2001). Flag Lore of All Nations . Millbrook Press. p. 36. ISBN 0761317538 . Retrieved October 7, 2014 . ^ Lionel K., McPherson; Shelby, Tommie (Spring 2004). "Blackness and Blood: Interpreting African American Identity" (PDF) . Philosophy and Public Affairs. 32: 171''192. ^ Wikisource contributors, "The Declaration of the Rights of the Negro Peoples of the World", Wikisource, The Free Library. (Retrieved October 6, 2007). ^ "25,000 Negroes Convene: International Gathering Will Prepare Own Bill of Rights", The New York Times, August 2, 1920. Proquest. Retrieved October 5, 2007. ^ "Negroes Adopt Bill Of Rights: Convention Approves Plan for African Republic and Sets to Work on Preparation of Constitution of the Colored Race Negro Complaints Aggression Condemned Recognition Demanded". The Christian Science Monitor, August 17, 1920. Proquest. Retrieved October 5, 2007. ^ "What Holocaust". "Glenn Reitz". Archived from the original on October 18, 2007. ^ "The Maafa, African Holocaust". Swagga. ^ Ogunleye, Tolagbe (1997). "African American Folklore: Its Role in Reconstructing African American History". Journal of Black Studies. 27 (4): 435''455. ISSN 0021-9347. ^ "Pan-African Renaissance". ^ Rodney Worrell (2005). Pan-Africanism in Barbados: An Analysis of the Activities of the Major 20th-century Pan-African Formations in Barbados. New Academia Publishing, LLC. pp. 99''102. ISBN 978-0-9744934-6-6. ^ a b Duberman, Martin. Paul Robeson, 1989, pp. 296''97. ^ "Council on African Affairs", African Activist Archive. ^ "Philosophy, Principles, and Program". The Organization Us. ^ "Francis Okechukwu Ohanyido". African Resource. ^ Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", Village Voice, January 4, 2005. ^ Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". In American Behavioral Scientist, Vol. 46.10 (2003): 1346''58. External links [ edit ] SNCC Digital Gateway: Pan-Africanism'--Digital documentary website created by the SNCC Legacy Project and Duke University, telling the story of the Student Nonviolent Coordinating Committee & grassroots organizing from the inside-outAfrican UnionAfrican Code Unity Through DiversityA-APRP WebsiteThe Major Pan-African news and articles siteProfessor David Murphy (November 15, 2015). "The Performance of Pan-Africanism: performing black identity at major pan-African festivals, 1966''2010" (Podcast). The University of Edinburgh . Retrieved January 28, 2016 '' via Soundcloud. Ebro Darden - Wikipedia Mon, 02 Dec 2019 12:36 Ebro Darden BornIbrahim Jamil Darden ( 1975-03-17 ) March 17, 1975 (age 44) NationalityAmericanOccupationMedia executiveradio personalityYears active1990''presentKnown forHot 97 radio personalityBeats1 DJChildren1Websitewww.EbroDarden.comIbrahim "Ebro" Darden (born March 17, 1975) is an American media executive and radio personality. Until 2014, he was Vice President of Programming for Emmis Communications' New York contemporary urban station WQHT (Hot 97). He is currently a co-host on the Hot 97 morning show, Ebro in the Morning, alongside Peter Rosenberg, and Laura Stylez. As of 2015, Darden also hosts a hip hop music-based radio show on Beats 1. Early life [ edit ] Darden was born to a black father and a Jewish mother. He attended a Pentecostal church and Hebrew school while growing up in Oakland and Sacramento.[1] Career [ edit ] Start in radio [ edit ] Darden began his career in radio in 1990 at KSFM in Sacramento, California, while he was still a teenager. At KSFM he worked in research and as a sales runner until moving into programming as an intern, and later co-hosting for KSFM's night and morning shows. In 1997, he worked at KBMB in Sacramento as Programming and Music Director, as well as an afternoon host. Eventually, Darden became Operations Manager at KBMB, while also co-hosting mornings at KXJM in Portland, Oregon, in 1999. Hot 97 [ edit ] In 2003, Darden became Music Director for WQHT, ultimately becoming the Program Director for the station in 2007.[2][3][4] Darden worked alongside several past WQHT Hot 97 morning show co-hosts including Star and Bucwild, Miss Jones, DJ Envy, Sway, and Joe Budden from 2004 to 2007, and introduced Cipha Sounds and Peter Rosenberg to the AM drive in 2009. He rejoined the Hot 97 Morning Show in 2012, alongside Cipha Sounds, Peter Rosenberg, and Laura Stylez. As Programming Director and on-air host, Darden was the main voice of several events at Hot 97 including Nicki Minaj's relationship with the station, and her alleged sexual relationship with the host; Hurricane Sandy; and Mister Cee's personal life.[5] In 2014, VH1 announced a new unscripted comedy series, This Is Hot 97, which featured Darden and fellow hosts including Angie Martinez, Funkmaster Flex, Peter Rosenberg, Cipha Sounds, Miss Info, and Laura Stylez.[6] Beats 1 [ edit ] In addition to his current on-air role at Hot 97, Darden is now one of three anchor DJs on Beats 1, an Internet radio service from Apple Music. Feuds and controversy [ edit ] A comedic rivalry between Darden and fellow accomplished radio personality Charlamagne Tha God of Power 105.1 has been ongoing for years. In May 2017, Darden clarified their relationship, stating, "The stuff we do on the radio is stupid. It's for fun. I make fun of you for fun. That's it. It's not that deep... me and that dude don't have a personal problem... a personal relationship".[7] Darden was mentioned in Remy Ma's "shETHER" diss track, on which Ma insinuated that he slept with Nicki Minaj by stating "Coke head, you cheated on your man with Ebro". After jokingly going back and forth with both Ma and her husband Papoose on social media, Darden denied the rumors, stating that he and Minaj had only a professional relationship.[8] Ebro has been in an ongoing feud with Brooklyn artist 6ix9ine. Ebro made fun of 6ix9ine as looking like a clown and criticized him for bragging about streaming numbers,[9] and 6ix9ine responded on the song "Stoopid" with the line "That nigga Ebro, he a bitch/Just another old nigga on a young nigga dick." [10] Personal life [ edit ] Darden has a daughter, Isa, who was born in 2014.[11] Recognition [ edit ] In 2013, he was recognized by Radio Ink as a future African American leader.[12] Filmography [ edit ] References [ edit ] Queen & Slim (2019) - IMDb Mon, 02 Dec 2019 12:13 3 nominations. See more awards >> Learn more More Like This Comedy | Crime | Drama 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A detective investigates the death of a patriarch of an eccentric, combative family. Director:Rian Johnson Stars:Daniel Craig,Chris Evans,Ana de Armas Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 6.6 / 10 X An embattled NYPD detective is thrust into a citywide manhunt for a pair of cop killers after uncovering a massive and unexpected conspiracy. Director:Brian Kirk Stars:Chadwick Boseman,Sienna Miller,J.K. Simmons Action | Biography | Drama 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X The extraordinary tale of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes, whose courage, ingenuity, and tenacity freed hundreds of slaves and changed the course of history. Director:Kasi Lemmons Stars:Cynthia Erivo,Leslie Odom Jr.,Joe Alwyn Biography | Drama 1 2 3 4 5 6 7 8 9 10 7.9 / 10 X Based on the true story of a real-life friendship between Fred Rogers and journalist Tom Junod. Director:Marielle Heller Stars:Tom Hanks,Matthew Rhys,Chris Cooper Drama 1 2 3 4 5 6 7 8 9 10 7.2 / 10 X A young actor's stormy childhood and early adult years as he struggles to reconcile with his father and deal with his mental health. Director:Alma Har'el Stars:Shia LaBeouf,Lucas Hedges,Noah Jupe Drama | Romance | Sport 1 2 3 4 5 6 7 8 9 10 7.7 / 10 X Traces the journey of a suburban family - led by a well-intentioned but domineering father - as they navigate love, forgiveness, and coming together in the aftermath of a loss. Director:Trey Edward Shults Stars:Taylor Russell,Kelvin Harrison Jr.,Alexa Demie Comedy | Drama | War 1 2 3 4 5 6 7 8 9 10 8.1 / 10 X A young boy in Hitler's army finds out his mother is hiding a Jewish girl in their home. Director:Taika Waititi Stars:Roman Griffin Davis,Thomasin McKenzie,Scarlett Johansson Action | Crime | Drama 1 2 3 4 5 6 7 8 9 10 5.7 / 10 X A rookie New Orleans police officer is forced to balance her identity as a black woman after she witnesses two corrupt cops committing murder. Director:Deon Taylor Stars:Naomie Harris,Frank Grillo,Mike Colter Biography | Drama | History 1 2 3 4 5 6 7 8 9 10 7.3 / 10 X A corporate defense attorney takes on an environmental lawsuit against a chemical company that exposes a lengthy history of pollution. Director:Todd Haynes Stars:Anne Hathaway,Mark Ruffalo,William Jackson Harper Drama | Fantasy | Horror 1 2 3 4 5 6 7 8 9 10 8.3 / 10 X Two lighthouse keepers try to maintain their sanity while living on a remote and mysterious New England island in the 1890s. Director:Robert Eggers Stars:Willem Dafoe,Robert Pattinson,Valeriia Karaman Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 6.5 / 10 X Consummate con man Roy Courtnay has set his sights on his latest mark: the recently widowed Betty McLeish, worth millions. But this time, what should have been a simple swindle escalates into a cat-and-mouse game with the ultimate stakes. Director:Bill Condon Stars:Helen Mirren,Ian McKellen,Russell Tovey Crime | Drama | Mystery 1 2 3 4 5 6 7 8 9 10 7.1 / 10 X In 1950s New York, a lonely private detective afflicted with Tourette's Syndrome ventures to solve the murder of his mentor and only friend. Director:Edward Norton Stars:Edward Norton,Gugu Mbatha-Raw,Alec Baldwin Edit Storyline Slim and Queen's first date takes an unexpected turn when a policeman pulls them over for a minor traffic violation. When the situation escalates, Slim takes the officer's gun and shoots him in self-defence. Now labelled cop killers in the media, Slim and Queen feel that they have no choice but to go on the run and evade the law. When a video of the incident goes viral, the unwitting outlaws soon become a symbol of trauma, terror, grief and pain for people all across the country Written bystmc-25959 Plot Summary | Add Synopsis Motion Picture Rating (MPAA) Rated R for violence, some strong sexuality, nudity, pervasive language, and brief drug use. | See all certifications >> Edit Details Release Date: 27 November 2019 (USA) See more >> Edit Box Office Opening Weekend USA: $11,700,000, 1 December 2019 Gross USA: $15,810,000 Cumulative Worldwide Gross: $15,810,000 See more on IMDbPro >> Company Credits Technical Specs Runtime: 131 min Aspect Ratio: 2.39 : 1 See full technical specs >> Edit Did You Know? Trivia First feature film to be directed by Melina Matsoukas, who has previously only directed music videos and TV episodes. See more >> Quotes Slim :Are you tryin' to die? Queen :No. I just always wanted to do that. Slim :Well, don't do it while I'm drivin' Queen :You should try it. Slim :Nah, I'm good. Queen :Pull over. Slim :Na-ah. Queen :Come on! Pull over. Pull over! Slim :If I do, would you please, let me drive the rest of the way it is? Queen :Swear to God. [...] See more >> Explore popular and recently added TV series available to stream now with Prime Video. Start your free trial Music in this episode Intro: Puff Daddy - It's all about the benjamins Outro: Blue Magic - Sideshow Donate to the show at moefundme.com Search for us in your podcast directory or use this link to subscribe to the feed Podcast Feed For more information: MoeFactz.com

Pan-African and Black Nationalist roads to Liberation

With the War against Black Africans largely being fought in media words have become weapons, Black Liberation ,progressive and even moderate groups are being labeled,and lumped in with domestic terrorist, hate and extremist groups, join us as we discuss this and more  

What, when, where, and how? Question we should be asking ourselves and one another, join us tonight as we discuss this and more  

This week at In The Past Lane, the American History podcast, we look at the largely unknown story of Black nationalist women in the struggle for freedom, equality, and justice in the mid-20th century. To explain this history, I speak with historian Keisha N. Blain about her new book, “Set The World On Fire: Black Nationalist Women and the Global Struggle for Freedom.” As she explains, in the 30+ years before the emergence of Malcolm X and the Black Panthers, women like Amy Jacques Garvey. Mittie Maude Lena Gordon, Celia Jane Allen, and Audley "Queen Mother" Moore kept alive and broadened the reach of black nationalist thought and activism.  So just what is black nationalism? According to Keisha N. Blain, it’s “the political view that people of African descent constitute a separate group or nationality on the basis of their distinct culture, shared history, and experiences.” Over the last nearly 200 years, black nationalists have advocated a wide range of initiatives, including back to Africa movements, anti-colonialism, racial separatism, black pride, political self-determination, and economic self-sufficiency. In the United States, black nationalism has its origins in the late 1820s and 1830s with the writings of David Walker and Maria Stewart. They were followed in each succeeding generation by new advocates of black liberation, self-determination, and racial pride – people like Bishop Henry Turner. Black nationalism reached a high point of popularity among African-Americans and recognition by white Americans in the early 20th century when a Jamaican immigrant named Marcus Garvey launched an organization called the Universal Negro Improvement Association in 1914. His goal was to unify people of African descent worldwide and to encourage the migration of African-Americans to move to the African nation of Liberia. But 1920 Garvey’s organization counted some 4 million members who were attracted by his message of black liberation. But this was the 1920s, at the height of white supremacy and Jim Crow. So it wasn’t long before J. Edgar Hoover, head of the Bureau of Investigation – the precursor to the FBI –decided to bring Garvey down. Garvey was charged with committing mail fraud, convicted, and sentenced to five years in prison. When he was released in 1928 he was immediately deported back to Jamaica. In the traditional history of black nationalism in the United States, it’s said that after Garvey’s downfall, black nationalism in the US went fallow for the next 30+ years until it re-emerged – seemingly out of nowhere – with the appearance of Malcolm X and the Nation of Islam and the Black Panthers in the 1960s. But now, with the publication of Keisha Blain’s new book, we know this is to be untrue. Black nationalism did not go into hibernation. It was kept alive, both in the US and internationally, through the efforts of black nationalist women in the 1930s, 1940s, and 1950s. ------------ Keisha Blain teaches history at the University of Pittsburgh and serves as editor-in-chief of The North Star, a recently re-booted version of Frederick Douglass’ 1847 newspaper of the same name. She’s also the editor of a collection of essays and resources titled, Charleston Syllabus: Readings on Race, Racism, and Racial Violence. In this episode she talks about her latest book, Set the World On Fire: Black Nationalist Women and the Global Struggle for Freedom. Recommended reading:  Keisha N. Blain, Set The World On Fire: Black Nationalist Women and the Global Struggle for Freedom (U. Penn Press, 2018) Wilson J. Moses, Classical Black Nationalism: From the American Revolution to Marcus Garvey Jeffrey O. G. Ogbar, Black Power: Radical Politics and African American Identity Ula Yvette Taylor, The Veiled Garvey: The Life and Times of Amy Jacques Garvey William L. Van Deburg, Modern Black Nationalism: From Marcus Garvey to Louis Farrakhan  More info about Keisha N. Blain - website   Follow In The Past Lane on Twitter  @InThePastLane Instagram  @InThePastLane Facebook: InThePastLanePodcast YouTube: InThePastLane     Music for This Episode Jay Graham, ITPL Intro (JayGMusic.com) Kevin McCleod, “Impact Moderato” (Free Music Archive) Andy Cohen, “Trophy Endorphins” (Free Music Archive) Ketsa, “Stay the Course” (Free Music Archive) Jon Luc Hefferman, “Winter Trek” (Free Music Archive) The Bell, “I Am History” (Free Music Archive) Production Credits Executive Producer: Lulu Spencer  Technical Advisors: Holly Hunt and Jesse Anderson Podcasting Consultant: Dave Jackson of the School of Podcasting Podcast Editing: Wildstyle Media Photographer: John Buckingham Graphic Designer: Maggie Cellucci Website by: ERI Design Legal services: Tippecanoe and Tyler Too Social Media management: The Pony Express Risk Assessment: Little Big Horn Associates Growth strategies: 54 40 or Fight © In The Past Lane, 2019 Recommended History Podcasts Ben Franklin’s World with Liz Covart @LizCovart The Age of Jackson Podcast @AgeofJacksonPod Backstory podcast – the history behind today’s headlines @BackstoryRadio Past Present podcast with Nicole Hemmer, Neil J. Young, and Natalia Petrzela @PastPresentPod 99 Percent Invisible with Roman Mars @99piorg Slow Burn podcast about Watergate with @leoncrawl The Memory Palace – with Nate DiMeo, story teller extraordinaire @thememorypalace The Conspirators – creepy true crime stories from the American past @Conspiratorcast The History Chicks podcast @Thehistorychix My History Can Beat Up Your Politics @myhist Professor Buzzkill podcast – Prof B takes on myths about the past @buzzkillprof Footnoting History podcast @HistoryFootnote The History Author Show podcast @HistoryDean More Perfect podcast - the history of key US Supreme Court cases @Radiolab Revisionist History with Malcolm Gladwell @Gladwell Radio Diaries with Joe Richman @RadioDiaries DIG history podcast @dig_history The Story Behind – the hidden histories of everyday things @StoryBehindPod Studio 360 with Kurt Andersen – specifically its American Icons series @Studio360show Uncivil podcast – fascinating takes on the legacy of the Civil War in contemporary US @uncivilshow Stuff You Missed in History Class @MissedinHistory The Whiskey Rebellion – two historians discuss topics from today’s news @WhiskeyRebelPod American History Tellers ‏@ahtellers The Way of Improvement Leads Home with historian John Fea @JohnFea1 The Bowery Boys podcast – all things NYC history @BoweryBoys Ridiculous History @RidiculousHSW The Rogue Historian podcast with historian @MKeithHarris The Road To Now podcast @Road_To_Now Retropod with @mikerosenwald

What does 2019 look like for Black Africans here in America? Government shut down, violence against the Black African Community wether from outside forces or SELF inflected we suffer, relationships socially or intimately what is the Year to bring , your thoughts insights and opinions are welcomed on The Build  

In todays episode of the Solecast I speak with Sima Lee. Sima Lee is a truly revolutionary artist who was raised on Black Panther-eque / Black Nationalist communities of self defense and mutual aid. Her entire life has been spent making rap music and doing revolutionary organizing. I discovered her music through submedia's Trouble documentary on Hip-Hop, check it out here to learn more about her and other radical rap artists. In this interview we discuss: Her upbringing and how she came to anarchism The ideas of the maroon communities and how it informs her work Her work at the maroon House in DC and the mutual aid practices they employ in the community The importance of self defense and building lasting power beyond mobilizations How to create stronger ties between (mostly) white anarchists and communities of color Her new album “Trap Liberation Army”

It is July 23, 1968. Fred Ahmed Evans and his Black Nationalist group have been purchasing rifle, shotguns and ammunition with money from Mayor Carl Stokes’s “Cleveland: NOW!” antipoverty program. This episode explores the events leading up to the first shots and the chaos that ensued. We’ve got exclusive interviews with Cleveland Police Officers who were part of the gun battle, and hear about questions that still remain unanswered more than 50 years later.

Join us as we take up a sociological, historical and theological discussion of the Black Nationalist group referred to as the “Nation Of Islam.” The NOI is one of the most controversial cults to penetrate the black community. It promises African Americans a new identity and purpose, but can it deliver? We will be offering a theological analysis and critique of the movement from a Christian perspective in order to enlighten our understanding concerning what is, by our estimation, a serious threat to the black community. Join the conversation this Thursday @ 7:30PM with all your questions, comments & challenges. Click here to check us out on iTunes (https://itunes.apple.com/us/podcast/g1radio/id1375231248...) Or go to our website (www.glorious1.org/podcast) See you Thursday God Bless!!

Claudia Jones (born Claudia Cumberbatch) was a journalist, Black Nationalist and prominent member of the American Communist Party. Emigrating from Trinidad to NYC at eight years old, she was an extremely well-known peace activist and worked toward civil rights and women’s rights in America. Arrested for giving a speech promoting peace and women’s rights, in 1955 she was deported to England. There she founded the nation’s first Black newspaper, continued her work fighting racism and … The post THE JOURNALIST Claudia Jones appeared first on What'shername.

Topics: Black Power Movement, Muhammad Ali, Angela Davis, James Brown, Sidney Poitier, and Flip Wilson. (Bonus Artists: hidingtobefound & Luck Pacheco)   1970   Snapshots   MLK birthday celebrated in many states   Toni Morrison’s 1st novel, “The Bluest Eye”   Black Enterprise and Essence start   Jimi Hendricks dies   Cheryl Adrienne Brown (Miss Iowa) 1st black to compete in Miss America   Social/Political Key Development: Part 1: Black Power Movement The Black Power Movement focused on racial pride, self-sufficiency, and equality for all people of Black and African descent. It was led by a generation of black activists who had participated the Civil Rights movement. By the mid-1960s, a split developed among those activists and many no longer saw nonviolent protests as a viable way of combatting racism. Major turning point: The Watts riots, a 5 day "War" in 1965, that took place in the Watts neighborhood of Los Angeles. Dead‎: ‎34 / Injured‎: ‎1,032 New organizations (the Black Panther Party, the Black Women’s United Front, the Nation of Islam, and others) developed new cultural, political, and economic programs. Desegregation was insufficient. Deconstruction of the white power structures was the new focus. Because they wanted space for black political voices, collective black power, and social autonomy, the movement was often viewed as violent, anti-white, and anti-law enforcement. Key events: the 1965 assassination of Malcom X, and the 1968 assassination of MLK. Major accomplishment: raising the collective level of consciousness, pride, and interest in education. By the mid-1970s, the movement was in decline due to government repression, intragroup squabbles, and further assassinations. Also, police raids, arrests, and harassment. By 1973 African-American activists had begun to concentrate on getting blacks and progressive whites elected to public office. By 1976, the traditional movement was effectually dead. Legacy: Some have compared the modern movement Black Lives Matter to the Black Power movement noting a January 2015 community panel, hosted by the Garfield H.S. – B.S.U. (Seattle) titled: Black Power to Black Lives Matter, connecting the current youth-led struggle of BLACK LIVES MATTER to the Black Power movement of the 1960s-1970s.   Part 2:  Conclusion The Black Power movement not only represented a change in tactical strategy, but also a change in the mind-set of African-Americans. For instance, the black music industry, with its roots in gospel and rhythm and blues became more nationalist. Songs like the Impressions’ “We’re a Winner” (1967), James Brown’s “Say It Loud, I’m Black and I’m Proud” (1968), and the Temptations’ “Message to a Black Man” (1969) helped establish a distinctive sound for a generation of politically conscious young black Americans. Some blacks chose to don African garb and adopt African names. The slogans “Power to the People” and “Black is Beautiful” became very popular. The movement’s style and fashion (military berets, leather gloves and hats, bright powder-blue shirts, and Afro hairstyles were also symbolically important. The impact of this imagery was immediate and resonated across the United States as well as throughout the world.   Part 3: Important figures Nat Turner (d. 1841, American slave) Marcus Garvey (d. 1940, Black Nationalist political advocate) Frantz Fanon (d. 1961, Psychiatrist/Author – “This Wretched Earth: Algerian struggle against colonialism) W.E.B. Dubois (d. 1963, Historian) Malcolm X (d. 1965, Minister/Activist) MLK (d. 1968, Minister/Activist) 1968 Olympians Tommie Smith and John Carlos Stockley Carmichael (d. 1998, Activist) Hughey P. Newton (d. 1989, Activist/BPP) Bobby Seale (Activist/BPP) Eldridge Cleaver (d. 1998, Activist/BPP)   Part 4. Key Figure: Muhammad Ali (1942-2016, Black America’s Crown Jewel and The Embodiment of the Black Power Movement)    Key 1970 event: Licenses reinstated by the New York State boxing commission.    Important Woman: Angela Davis (b. 1944, Political activist, academic, and author) She emerged as a prominent counterculture activist in the 1960s working with the Black Panther Party and being highly involved in the Civil Rights Movement. Because of purchasing firearms used in the 1970-armed take-over of a Marin County, California courtroom, in which four persons were killed, she was prosecuted for conspiracy. She was later acquitted of this charge. She is a professor emerita at the University of California, Santa Cruz, in its History of Consciousness Department Activist   C: Economic Snapshot: Unemployment rate, 4.9%. Minimum wage, $1.45ph ($58 weekly, $2,900 yearly, ~$18,652 2018)   D: Pop Culture Snapshots   Toni Morrison’s 1st novel, “The Bluest Eye”   The Jackson 5 breakout with, “I Want You Back” and “ABC”   Diana Ross: Leaves the Supremes   Jimi Hendricks dies   Black Music Top 10 Singles 1    Jackson 5 ►The Love You Save 2    Smokey Robinson & The Miracles ►The Tears of a Clown 3    The Jackson 5 ►I Want You Back 4    Jackson 5 ►ABC 5    Stevie Wonder ►Signed, Sealed, Delivered I'm Yours 6    Sly & The Family Stone ►Thank You Falettinme Be Mice Elf Agin 7    The Moments ►Love on a Two-Way Street 8    Diana Ross ►Ain't No Mountain High Enough 9    The 5th Dimension ►One Less Bell to Answer 10    The Temptations ►Ball of Confusion (That's What the World Is Today)   Key Albums - Jan Puzzle People    The Temptations - Feb Diana Ross Presents the Jackson 5    The Jackson 5 - Apr Psychedelic Shack    The Temptations - May The Isaac Hayes Movement    Isaac Hayes - Jun ABC    The Jackson 5 - Sep Diana Ross    Diana Ross - Oct Third Album    The Jackson 5 - Dec Greatest Hits    Sly and the Family Stone - Dec ...To Be Continued    Isaac Hayes   Key Artist: James Brown (d. 2006, Soul Brother #1, The Godfather)     Black Film Key Releases: - Cotton Comes to Harlem: Plot: "Reverend" Deke O'Malley, a conman, is selling shares at a Harlem rally, for the purchase of a Back-to-Africa movement ship to be called The Black Beauty. During the rally, several masked gunmen jump out of a meat truck and steal $87,000 in donated cash from the back of an armored car. Two Harlem detectives, Gravedigger Jones and "Coffin" Ed Johnson chase the car, and a bale of cotton falls out of the vehicle, unremarked at the time. Uncle Budd, a scavenger, finds the bale of cotton and sells it for $25 to a junk dealer, but later buys it back for $30. There is a reward out for the $87,000, and Gravedigger and Coffin deduce that the money was probably hidden inside of the bale which had fallen out of the getaway vehicle during the chase. After accusing Reverend O’Malley of stealing the money and taking him captive, Detectives Jones and Johnson are able to blackmail Tom, a mob leader, to give them $87,000 - to be restored to the original donors - after discovering that Uncle Budd has run off with the stolen money and emigrated to Ghana, to live in retirement with his ill-gotten gains.   Directed by    Ossie Davis Written by    Ossie Davis Arnold Perl Starring    Godfrey Cambridge Raymond St. Jacques Calvin Lockhart Release date May 26, 1970 Box office    $5.2 million (rentals)   - Halls of Anger Plot: A predominantly black high school is integrated by white students and trouble follows.   Directed by    Paul Bogart Written by    John Herman Shaner Al Ramrus Starring    Calvin Lockhart Janet MacLachlan Jeff Bridges Release date April 29, 1970 (United States) Budget    $1.6 million   - ...tick...tick...tick Plot: In a small Southern town, Jim Price is elected sheriff over John Little, the incumbent. Racial tensions exist in the community, and Price gets little assistance from Little, leaving office, or from Mayor Parks, who insists he be consulted on any decision the new sheriff makes. A white man, John Braddock, is arrested on a manslaughter charge after his drunken driving causes the death of a young girl. Braddock's father carries considerable influence and demands his son be freed. Price's deputy, Bradford Wilkes, is beaten by Little's former deputy, Bengy Springer. Another arrest is made, this time of a black man, George Harley, accused of rape. The townspeople's mood turns uglier by the minute, particularly when Braddock's father threatens to spring his son by force if necessary. Little's conscience gets the better of him. He agrees to become Price's new deputy. Together, they try in vain to persuade other men in town to side with them against Braddock's vigilantes and to convince the mayor to call in the National Guard for help. Alone against the mob, Price and Little form a barricade and prepare for the worst when their fellow townsmen suddenly join them in the street.   Directed by    Ralph Nelson Written by    James Lee Barrett Starring    Jim Brown George Kennedy Fredric March Release date January 9, 1970 Box office    $2,144,000   Key Movie: They Call me Mr. Tibbs - Plot: The second installment in a trilogy, the release was preceded by In the Heat of the Night (1967).  Detective Virgil Tibbs, now a lieutenant with the San Francisco police, is assigned to investigate the murder of a prostitute. A prime suspect is Rev. Logan Sharpe, a liberal street preacher and political organizer, who insists to Tibbs that he was merely visiting the hooker in a professional capacity, advising her spiritually.  Tibbs questions a janitor from the victim's building, Mealie Williamson, and Woody Garfield, who might have been the woman's pimp. Suspicion falls on a man named Rice Weedon, who takes umbrage and is shot by Tibbs in self-defense. Tibbs concludes that Sharpe really must be the culprit. Sharpe confesses but requests Tibbs give him some time to complete his work on one last political issue. Told this wouldn't be possible, Sharpe takes his own life.   Directed by    Gordon Douglas Written by    Alan Trustman Starring    Sidney Poitier Martin Landau Barbara McNair Music by    Quincy Jones July 8, 1970 Box office    $2,350,000    Key Actor/Actress: Sidney Poitier Sir Sidney Poitier, KBE (born February 20, 1927) is a Bahamian-American actor, film director, author, and diplomat. In 1964, Poitier became the first Bahamian and first black actor to win an Academy Award for Best Actor, and the Golden Globe Award for Best Actor[a] for his role in Lilies of the Field. The significance of these achievements was bolstered in 1967, when he starred in three successful films, all of which dealt with issues involving race and race relations: To Sir, with Love; In the Heat of the Night; and Guess Who's Coming to Dinner, making him the top box-office star of that year. In 1999, the American Film Institute named Poitier among the Greatest Male Stars of classic Hollywood cinema, ranking 22nd on the list of 25.   Black TV Important Event Carters Army Plot: A redneck officer (Stephen Boyd) is put in charge of a squad of all black troops charged with the mission of securing an important hydro dam in Nazi Germany. Their failure would delay the Allied advance into Germany, thus prolonging the war. These African-Americans had been relegated to cleaning latrines and therefore have little real military training, but Captain Beau Carter has no choice. He leads the rag-tag unit to secure the dam and the men reveal themselves as heroic . Written by    Aaron Spelling David Kidd Directed by    George McCowan Original release    January 27, 1970 Cast Stephen Boyd as Capt. Beau Carter Robert Hooks as Lt. Edward Wallace Susan Oliver as Anna Renvic Roosevelt Grier as Big Jim Moses Gunn as Pvt. Doc Hayes Richard Pryor as Pvt. Jonathan Crunk Glynn Turman as Pvt. George Brightman Billy Dee Williams as Pvt. Lewis Paul Stewart as Gen. Clark   Key Show The Flip Wilson Show Main Character: Geraldine (Wilson) Starring    Flip Wilson No. of seasons    4 No. of episodes    94 Original network    NBC Original release    September 17, 1970 – June 27, 1974   The Flip Wilson Show was an hour-long variety show. The program was the first successful network variety series starring an African American. During its first two seasons, its Nielsen ratings made it the nation's second most watched show.   3: Key Actor/Actress: Flip Wilson (1933-1998, Comedian) Our first "Star"  Clerow "Flip" Wilson Jr. (1933 – 1998) was an American comedian and actor best known for his television appearances during the late 1960s. The series earned Wilson a Golden Globe and two Emmy Awards. He also won a Grammy Award in 1970 for his comedy album The Devil Made Me Buy This Dress. In January 1972, Time magazine featured Wilson's image on its cover and named him "TV's first black superstar". According to The New York Times, Wilson was "the first black entertainer to be the host of a successful weekly variety show on network television."

Ok family it's time to turn up on our weekly conversations. On this week show eye want to discuss the 10% or the ones known as the black elitists of our communities. Have you heard of the black boule? Why The Rothchilds & Rhodes Created The Boule'.The you know how they got started and what is their purpose? Do you know about the battle between W. E.B DuBois and Marcus mosiah Garvey? Do you know that all black organizations are not there to work on your behalf? These are just some outline points that we will be discussing on this week broadcast.347-850-8030 is the call in number.

Ok family it's time to turn up on our weekly conversations. On this week show eye want to discuss the 10% or the ones known as the black elitists of our communities. Have you heard of the black boule? Why The Rothchilds & Rhodes Created The Boule'.The you know how they got started and what is their purpose? Do you know about the battle between W. E.B DuBois and Marcus mosiah Garvey? Do you know that all black organizations are not there to work on your behalf? These are just some outline points that we will be discussing on this week broadcast.347-850-8030 is the call in number.

54 Years Later, We Still Need This Guidance Saturday, May 19th 2018 would have been el-Hajj Malik el-Shabazz (b.k.a. - "Malcolm X") 93rd birthday. To honor his legacy & remind ourselves of the work we have yet to do, we will listen to "The Ballot or The Bullet" in this Buy Black Podcast episode. Full Transcript: Mr. Moderator, Rev. Cleage, brothers and sisters and friends, and I see some enemies. [laughter, applause] In fact, I think we'd be fooling ourselves if we had an audience this large and didn't realize that there were some enemies present. This afternoon we want to talk about the ballot or the bullet. The ballot or the bullet explains itself. But before we get into it, since this is the year of the ballot or the bullet, I would like to clarify some things that refer to me personally, concerning my own personal position. I'm still a Muslim. That is, my religion is still Islam. [applause] My religion is still Islam. I still credit Mr. Muhammad for what I know and what I am. He's the one who opened my eyes. [applause] At present I am the minister of the newly founded Muslim Mosque Incorporated, which has its offices in the Theresa Hotel right in the heart of Harlem, that's the black belt in New York City. And when we realize that Adam Clayton Powell, is a Christian minister, he has Abyssinian Baptist Church, but at the same time he's more famous for his political struggling. And Dr. King is a Christian minister from Atlanta Georgia, or in Atlanta Georgia, but he's become more famous for being involved in the civil rights struggle. There's another in New York, Rev. Galamison, I don't know if you've heard of him out here, he's a Christian minister from Brooklyn, but has become famous for his fight against the segregated school system in Brooklyn. Rev. Cleage, right here, is a Christian minister, here in Detroit, he's head of the Freedom Now Party. All of these are Christian ministers [applause] …all of these are Christian ministers but they don't come to us as Christian ministers, they come to us as fighters in some other category. I am a Muslim minister. The same as they are Christian ministers, I'm a Muslim minister. And I don't believe in fighting today on any one front, but on all fronts. [applause] In fact, I'm a Black Nationalist freedom fighter. [applause] Islam is my religion but I believe my religion is my personal business. [applause] It governs my personal life, my personal morals. And my religious philosophy is personal between me and the God in whom I believe, just as the religious philosophy of these others is between them and the God in whom they believe. And this is best this way. Were we to come out here discussing religion, we'd have too many differences from the out start and we could never get together. So today, though Islam is my religious philosophy, my political, economic and social philosophy is black nationalism. You and I – [applause] As I say, if we bring up religion, we'll have differences, we'll have arguments, and we'll never be able to get together. But if we keep our religion at home, keep our religion in the closet, keep our religion between ourselves and our God, but when we come out here we have a fight that's common to all of us against a enemy who is common to all of us. [applause] The political philosophy of black nationalism only means that the black man should control the politics and the politicians in his own community. The time when white people can come in our community and get us to vote for them so that they can be our political leaders and tell us what to do and what not to do is long gone. [applause] By the same token, the time when that same white man, knowing that your eyes are too far open, can send another Negro in the community, and get you and me to support him, so that he can use him to lead us astray, those days are long gone too. [applause] The political philosophy of black nationalism only means that if you and I are going to live in a black community – and that's where we're going to live, 'cause as soon as you move into one of their….soon as you move out of the black community into their community, it's mixed for a period of time, but they're gone and you're right there all by yourself again. [applause] We must, we must understand the politics of our community and we must know what politics is supposed to produce. We must know what part politics play in our lives. And until we become politically mature, we will always be misled, led astray, or deceived or maneuvered into supporting someone politically who doesn't have the good of our community at heart. So the political philosophy of black nationalism only means that we will have to carry on a program, a political program, of reeducation – to open our people's eyes, make us become more politically conscious, politically mature. And then, we will – whenever we are ready to cast our ballot, that ballot will be cast for a man of the community, who has the good of the community at heart. [applause] The economic philosophy of black nationalism only means that we should own and operate and control the economy of our community. You would never have found—you can't open up a black store in a white community. White man won't even patronize you. And he's not wrong. He got sense enough to look out for himself. It's you who don't have sense enough to look out for yourself. [applause] The white man, the white man is too intelligent to let someone else come and gain control of the economy of his community. But you will let anybody come in and control the economy of your community, control the housing, control the education, control the jobs, control the businesses, under the pretext that you want to integrate. Nah, you're out of your mind. [applause] The political … the economic philosophy of black nationalism only means that we have to become involved in a program of reeducation, to educate our people into the importance of knowing that when you spend your dollar out of the community in which you live, the community in which you spend your money becomes richer and richer, the community out of which you take your money becomes poorer and poorer. And because these Negroes, who have been misled, misguided, are breaking their necks to take their money and spend it with the Man, the Man is becoming richer and richer, and you're becoming poorer and poorer. And then what happens? The community in which you live becomes a slum. It becomes a ghetto. The conditions become rundown. And then you have the audacity to complain about poor housing in a rundown community, while you're running down yourselves when you take your dollar out. [applause] And you and I are in a double trap because not only do we lose by taking our money someplace else and spending it, when we try and spend it in our own community we're trapped because we haven't had sense enough to set up stores and control the businesses of our community. The man who is controlling the stores in our community is a man who doesn't look like we do. He's a man who doesn't even live in the community. So you and I, even when we try and spend our money on the block where we live or the area where we live, we're spending it with a man who, when the sun goes down, takes that basket full of money in another part of the town. [applause] So we're trapped, trapped, double-trapped, triple-trapped. Any way we go, we find that we're trapped. Any every kind of solution that someone comes up with is just another trap. But the political and economic philosophy of black nationalism…the economic philosophy of black nationalism shows our people the importance of setting up these little stores, and developing them and expanding them into larger operations. Woolworth didn't start out big like they are today; they started out with a dime store, and expanded, and expanded, and expanded until today they are all over the country and all over the world and they getting some of everybody's money. Now this is what you and I – General Motors, the same way, it didn't start out like it is. It started out just a little rat-race type operation. And it expanded and it expanded until today it's where it is right now. And you and I have to make a start. And the best place to start is right in the community where we live. [applause] So our people not only have to be reeducated to the importance of supporting black business, but the black man himself has to be made aware of the importance of going into business. And once you and I go into business, we own and operate at least the businesses in our community. What we will be doing is developing a situation, wherein, we will actually be able to create employment for the people in the community. And once you can create some employment in the community where you live, it will eliminate the necessity of you and me having to act ignorantly and disgracefully, boycotting and picketing some cracker someplace else trying to beg him for a job. [applause] Anytime you have to rely upon your enemy for a job, you're in bad shape. [applause]When you — and he is your enemy. You wouldn't be in this country if some enemy hadn't kidnapped you and brought you here. [applause] On the other hand, some of you think you came here on the Mayflower. [laughter] So as you can see, brothers and sisters, today – this afternoon it is not our intention to discuss religion. We're going to forget religion. If we bring up religion we'll be in an argument. And the best way to keep away from arguments and differences, as I said earlier, put your religion at home, in the closet, keep it between you and your God. Because if it hasn't done anything more for you than it has, you need to forget it anyway. [laughter, applause] 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. [applause] They don't attack me because I'm a Muslim. They attack me 'cause I'm black. They attacked 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 'em from the same enemy. The government has failed us. You can't deny that. Any time you're living in the 20th century, 1964, and you walking around here singing "We Shall Overcome," the government has failed you. [applause] This is part of what's wrong with you, you do too much singing. [laughter] Today it's time to stop singing and start swinging. [laughter, applause] You can't sing up on freedom. But you can swing up on some freedom. [cheering]Cassius Clay can sing. But singing didn't help him to become the heavyweight champion of the world. Swinging helped him. [applause] So this government has failed us. The government itself has failed us. And the white liberals who have been posing as our friends have failed us. And once we see that all of these other sources to which we've turned have failed, we stop turning to them and turn to ourselves. We need a self-help program, a do-it-yourself philosophy, a do-it-right-now philosophy, a it's-already-too-late philosophy. This is what you and I need to get with. And the only time – the only way we're going to solve our problem is with a self-help program. Before we can get a self-help program started, we have to have a self-help philosophy. Black nationalism is a self-help philosophy. What's so good about it – you can stay right in the church where you are and still take black nationalism as your philosophy. You can stay in any kind of civic organization that you belong to and still take black nationalism as your philosophy. You can be an atheist and still take black nationalism as your philosophy. This is a philosophy that eliminates the necessity for division and argument, 'cause if you're black, you should be thinking black. And if you're black and you not thinking black at this late date, well, I'm sorry for you. [applause] Once you change your philosophy, you change your thought pattern. Once you change your thought pattern you change your attitude. Once you change your attitude it changes your behavior pattern. And then you go on into some action. As long as you got a sit-down philosophy you'll have a sit-down thought pattern. And as long as you think that old sit-down thought, you'll be in some kind of sit-down action. They'll have you sitting in everywhere. [laughter] It's not so good to refer to what you're going to do as a sit-in. That right there castrates you. Right there it brings you down. What goes with it? What – think of the image of someone sitting. An old woman can sit. An old man can sit. A chump can sit, a coward can sit, anything can sit. Well, you and I been sitting long enough and it's time for us today to start doing some standing and some fighting to back that up. [applause] When we look at other parts of this Earth upon which we live, we find that black, brown, red and yellow people in Africa and Asia are getting their independence. They're not getting it by singing, 'We Shall Overcome." No, they're getting it through nationalism. It is nationalism that brought about the independence of the people in Asia. Every nation in Asia gained its independence through the philosophy of nationalism. Every nation on the African continent that has gotten its independence brought it about through the philosophy of nationalism. And it will take black nationalism to bring about the freedom of 22 million Afro-Americans, here in this country, where we have suffered colonialism for the past 400 years. [applause] America is just as much a colonial power as England ever was. America is just as much a colonial power as France ever was. In fact, America is more so a colonial power than they, because she is a hypocritical colonial power behind it. [applause] What is 20th — what, what do you call second-class citizenship? Why, that's colonization. Second-class citizenship is nothing but 20th slavery. How you gonna to tell me you're a second-class citizen? They don't have second-class citizenship in any other government on this Earth. They just have slaves and people who are free! Well, this country is a hypocrite! They try and make you think they set you free by calling you a second-class citizen. No, you're nothing but a 20th century slave. [applause] Just as it took nationalism to remove colonialism from Asia and Africa, it'll take black nationalism today to remove colonialism from the backs and the minds of twenty-two million Afro-Americans here in this country. And 1964 looks like it might be the year of the ballot or the bullet. [applause] Why does it look like it might be the year of the ballot or the bullet? Because Negroes have listened to the trickery and the lies and the false promises of the white man now for too long, and they're fed up. They've become disenchanted. They've become disillusioned. They've become dissatisfied. And all of this has built up frustrations in the black community that makes the black community throughout America today more explosive than all of the atomic bombs the Russians can ever invent. Whenever you got a racial powder keg sitting in your lap, you're in more trouble than if you had an atomic powder keg sitting in your lap. When a racial powder keg goes off, it doesn't care who it knocks out the way. Understand this, it's dangerous. And in 1964, this seems to be the year. Because what can the white man use, now, to fool us? After he put down that March on Washington – and you see all through that now, he tricked you, had you marching down to Washington. Had you marching back and forth between the feet of a dead man named Lincoln and another dead man named George Washington, singing, "We Shall Overcome." [applause] He made a chump out of you. He made a fool out of you. He made you think you were going somewhere and you end up going nowhere but between Lincoln and Washington. [laughter] So today our people are disillusioned. They've become disenchanted. They've become dissatisfied. And in their frustrations they want action. And in 1964 you'll see this young black man, this new generation, asking for the ballot or the bullet. That old Uncle Tom action is outdated. The young generation don't want to hear anything about "the odds are against us." What do we care about odds? [applause] When this country here was first being founded, there were thirteen colonies. The whites were colonized. They were fed up with this taxation without representation. So some of them stood up and said, "Liberty or death!" I went to a white school over here in Mason, Michigan. The white man made the mistake of letting me read his history books. [laughter] He made the mistake of teaching me that Patrick Henry was a patriot, and George Washington – wasn't nothing non-violent about ol' Pat, or George Washington. "Liberty or death" is was what brought about the freedom of whites in this country from the English. [applause] They didn't care about the odds. Why, they faced the wrath of the entire British Empire. And in those days, they used to say that the British Empire was so vast and so powerful that the sun would never set on it. This is how big it was, yet these thirteen little scrawny states, tired of taxation without representation, tired of being exploited and oppressed and degraded, told that big British Empire, "Liberty or death." And here you have 22 million Afro-Americans, black people today, catching more hell than Patrick Henry ever saw. [applause] And I'm here to tell you in case you don't know it – that you got a new, you got a new generation of black people in this country who don't care anything whatsoever about odds. They don't want to hear you ol' Uncle Tom, handkerchief-heads talking about the odds. No! [laughter, applause] This is a new generation. If they're going to draft these young black men, and send them over to Korea or to South Vietnam to face 800 million Chinese… [laughter, applause] If you're not afraid of those odds, you shouldn't be afraid of these odds. [applause] Why is America – why does this loom to be such an explosive political year? Because this is the year of politics. This is the year when all of the white politicians are going to come into the Negro community. You never see them until election time. You can't find them until election time. [applause] They're going to come in with false promises. And as they make these false promises they're going to feed our frustrations, and this will only serve to make matters worse. I'm no politician. I'm not even a student of politics. I'm not a Republican, nor a Democrat, nor an American – and got sense enough to know it. [applause] I'm one of the 22 million black victims of the Democrats. One of the 22 million black victims of the Republicans and one of the 22 million black victims of Americanism. [applause] And when I speak, I don't speak as a Democrat or a Republican, nor an American. I speak as a victim of America's so-called democracy. You and I have never seen democracy – all we've seen is hypocrisy. [applause] When we open our eyes today and look around America, we see America not through the eyes of someone who has enjoyed the fruits of Americanism. We see America through the eyes of someone who has been the victim of Americanism. We don't see any American dream. We've experienced only the American nightmare. We haven't benefited from America's democracy. We've only suffered from America's hypocrisy. And the generation that's coming up now can see it. And are not afraid to say it. If you go to jail, so what? If you're black, you were born in jail. [applause] If you black you were born in jail, in the North as well as the South. Stop talking about the South. As long as you south of the Canadian border, you South. [laughter, applause] Don't call Governor Wallace a Dixie governor, Romney is a Dixie Governor. [applause] Twenty-two million black victims of Americanism are waking up and they are gaining a new political consciousness, becoming politically mature. And as they become – develop this political maturity, they're able to see the recent trends in these political elections. They see that the whites are so evenly divided that every time they vote, the race is so close they have to go back and count the votes all over again. Which means that any block, any minority that has a block of votes that stick together is in a strategic position. Either way you go, that's who gets it. You're in a position to determine who'll go to the White House and who'll stay in the doghouse. [laughter] You're the one who has that power. You can keep Johnson in Washington D.C., or you can send him back to his Texas cotton patch. [applause] You're the one who sent Kennedy to Washington. You're the one who put the present Democratic administration in Washington, D.C. The whites were evenly divided. It was the fact that you threw 80 percent of your votes behind the Democrats that put the Democrats in the White House. When you see this, you can see that the Negro vote is the key factor. And despite the fact that you are in a position to be the determining factor, what do you get out of it? The Democrats have been in Washington, D.C. only because of the Negro vote. They've been down there four years. And they're – all other legislation they wanted to bring up they've brought it up, and gotten it out of the way, and now they bring up you. And now they bring up you! You put them first and they put you last. Because you're a chump! [applause] A political chump. In Washington, D.C., in the House of Representatives there are 257 who are Democrats. Only 177 are Republican. In the Senate there are 67 Democrats. Only 33 are Republicans. The party that you backed controls two-thirds of the House of Representatives and the Senate and still they can't keep their promise to you. 'Cause you're a chump. [applause] Any time you throw your weight behind a political party that controls two-thirds of the government, and that party can't keep the promise that it made to you during election-time, and you're dumb enough to walk around continuing to identify yourself with that party, you're not only a chump but you're a traitor to your race. [applause] What kind of alibi do come up with? They try and pass the buck to the Dixiecrats. Now, back during the days when you were blind, deaf and dumb, ignorant, politically immature, naturally you went along with that. But today, as your eyes come open, and you develop political maturity, you're able to see and think for yourself, and you can see that a Dixiecrat is nothing but a Democrat – in disguise. [applause] You look at the structure of the government that controls this country, is controlled by 16 senatorial committees and 20 congressional committees. Of the 16 senatorial committees that run the government, 10 of them are in the hands of southern segregationists. Of the 20 congressional committees that run the government, 12 of them are in the hands of southern segregationists. And they're going to tell you and me that the South lost the war? [laughter, applause] You, today, are in the hands of a government of segregationists. Racists, white supremacists, who belong to the Democratic party but disguise themselves as Dixiecrats. A Dixiecrat is nothing but a Democrat. Whoever runs the Democrats is also the father of the Dixiecrats. And the father of all of them is sitting in the White House. [applause] I say, and I'll say it again, you got a president who's nothing but a southern segregationist [applause] from the state of Texas. They'll lynch in Texas as quick as they'll lynch you in Mississippi. Only in Texas they lynch you with a Texas accent, in Mississippi they lynch you with a Mississippi accent. [cheering] The first thing the cracker does when he comes in power, he takes all the Negro leaders and invites them for coffee. To show that he's all right. And those Uncle Toms can't pass up the coffee. [laughter, applause] They come away from the coffee table telling you and me that this man is all right [laughter]. 'Cause he's from the South and since he's from the South he can deal with the South. Look at the logic that they're using. What about Eastland? He's from the South. Why not make him the president? If Johnson is a good man 'cause he's from Texas, and being from Texas will enable him to deal with the South, Eastland can deal with the South better than Johnson! [laughter, applause] Oh, I say you been misled. You been had. You been took. [laughter, applause] I was in Washington a couple of weeks ago while the senators were filibustering and I noticed in the back of the Senate a huge map, and on this map it showed the distribution of Negroes in America. And surprisingly, the same senators that were involved in the filibuster were from the states where there were the most Negroes. Why were they filibustering the civil rights legislation? Because the civil rights legislation is supposed to guarantee boarding rights to Negroes from those states. And those senators from those states know that if the Negroes in those states can vote, those senators are down the drain. [applause] The representatives of those states go down the drain. And in the Constitution of this country it has a stipulation, wherein, whenever the rights, the voting rights of people in a certain district are violated, then the representative who's from that particular district, according to the Constitution, is supposed to be expelled from the Congress. Now, if this particular aspect of the Constitution was enforced, why, you wouldn't have a cracker in Washington, D.C. [applause] But what would happen? When you expel the Dixiecrat, you're expelling the Democrat. When you destroy the power of the Dixiecrat, you are destroying the power of the Democratic Party. So how in the world can the Democratic Party in the South actually side with you, in sincerity, when all of its power is based in the South? These Northern Democrats are in cahoots with the southern Democrats. [applause]They're playing a giant con game, a political con game. You know how it goes. One of 'em comes to you and make believe he's for you. And he's in cahoots with the other one that's not for you. Why? Because neither one of 'em is for you. But they got to make you go with one of 'em or the other. So this is a con game, and this is what they've been doing with you and me all of these years. First thing, Johnson got off the plane when he become president, he ask, "Where's Dickey?" You know who Dickey is? Dickey is old southern cracker Richard Russell. Lookie here! Yes, Lyndon B. Johnson's best friend is the one who is a head, who's heading the forces that are filibustering civil rights legislation. You tell me how in the hell is he going to be Johnson's best friend? [applause] How can Johnson be his friend and your friend too? No, that man is too tricky. Especially if his friend is still ol' Dickey. [laughter, applause] Whenever the Negroes keep the Democrats in power they're keeping the Dixiecrats in power. This is true! A vote for a Democrat is nothing but a vote for a Dixiecrat. I know you don't like me saying that. I'm not the kind of person who come here to say what you like. I'm going to tell you the truth whether you like it or not. [applause] Up here in the North you have the same thing. The Democratic Party don't – they don't do it that way. They got a thing they call gerrymandering. They maneuver you out of power. Even though you can vote they fix it so you're voting for nobody. They got you going and coming. In the South they're outright political wolves, in the North they're political foxes. A fox and a wolf are both canine, both belong to the dog family. [laughter, applause] Now, you take your choice. You going to choose a northern dog or a southern dog? Because either dog you choose, I guarantee you, you'll still be in the doghouse. This is why I say it's the ballot or the bullet. It's liberty or it's death. It's freedom for everybody or freedom for nobody. [applause] America today finds herself in a unique situation. Historically, revolutions are bloody, oh yes they are. They have never had a bloodless revolution. Or a non-violent revolution. That don't happen even in Hollywood [laughter] You don't have a revolution in which you love your enemy. And you don't have a revolution in which you are begging the system of exploitation to integrate you into it. Revolutions overturn systems. Revolutions destroy systems. A revolution is bloody, but America is in a unique position. She's the only country in history, in the position actually to become involved in a bloodless revolution. The Russian Revolution was bloody, Chinese Revolution was bloody, French Revolution was bloody, Cuban Revolution was bloody. And there was nothing more bloody than the American Revolution. But today, this country can become involved in a revolution that won't take bloodshed. All she's got to do is give the black man in this country everything that's due him, everything. [applause] I hope that the white man can see this. 'Cause if you don't see it you're finished. If you don't see it you're going to become involved in some action in which you don't have a chance. We don't care anything about your atomic bomb; it's useless, because other countries have atomic bombs. When two or three different countries have atomic bombs, nobody can use them. So it means that the white man today is without a weapon. If you want some action you've got to come on down to Earth, and there's more black people on Earth than there are white people. [applause] I only got a couple more minutes. The white man can never win another war on the ground. His days of war – victory – his days of battleground victory are over. Can I prove it? Yes. Take all the action that's going on this Earth right now that he's involved in. Tell me where he's winning – nowhere. Why, some rice farmers, some rice farmers! Some rice-eaters ran him out of Korea, yes they ran him out of Korea. Rice-eaters, with nothing but gym shoes and a rifle and a bowl of rice, took him and his tanks and his napalm and all that other action he's supposed to have and ran him across the Yalu. Why? Because the day that he can win on the ground has passed. Up in French Indochina, those little peasants, rice-growers, took on the might of the French army and ran all the Frenchmen, you remember Dien Bien Phu! The same thing happened in Algeria, in Africa. They didn't have anything but a rifle. The French had all these highly mechanized instruments of warfare. But they put some guerilla action on. And a white man can't fight a guerilla warfare. Guerilla action takes heart, take nerve, and he doesn't have that. [cheering] He's brave when he's got tanks. He's brave when he's got planes. He's brave when he's got bombs. He's brave when he's got a whole lot of company along with him. But you take that little man from Africa and Asia; turn him loose in the woods with a blade. A blade. [cheering] That's all he needs. All he needs is a blade. And when the sun comes down – goes down and it's dark, it's even-Stephen. [cheering] So it's the, it's the ballot or the bullet. Today, our people can see that we're faced with a government conspiracy. This government has failed us. The senators who are filibustering concerning your and my rights, that's the government. Don't say it's southern senators, this is the government. This is a government filibuster. It's not a segregationist filibuster, it's a government filibuster. Any kind of activity that takes place on the floor of the Congress or the Senate, that's the government. Any kind of dilly-dallying, that's the government. Any kind of pussy-footing, that's the government. Any kind of act that's designed to delay or deprive you and me, right now, of getting full rights, that's the government that's responsible. And anytime you find the government involved in a conspiracy to violate the citizenship or the civil rights of a people in 1964, then you are wasting your time going to that government expecting redress. Instead you have to take that government to the world court and accuse it of genocide and all of the other crimes that it is guilty of today. [applause] So those of us whose political and economic and social philosophy is black nationalism have become involved in the civil rights struggle. We have injected ourselves into the civil rights struggle. And we intend to expand it from the level of civil rights to the level of human rights. As long as you fight it on the level of civil rights, you're under Uncle Sam's jurisdiction. You're going to his court expecting him to correct the problem. He created the problem. He's the criminal! You don't take your case to the criminal, you take your criminal to court. [applause] When the government of South Africa began to trample upon the human rights of the people of South Africa they were taken to the U.N. When the government of Portugal began to trample upon the rights of our brothers and sisters in Angola, it was taken before the U.N. Why, even the white man took the Hungarian question to the U.N. And just this week, Chief Justice Goldberg was crying over three million Jews in Russia, about their human rights – charging Russia with violating the U.N. Charter because of its mistreatment of the human rights of Jews in Russia. Now you tell me how can the plight of everybody on this Earth reach the halls of the United Nations and you have twenty-two million Afro-Americans whose churches are being bombed, whose little girls are being murdered, whose leaders are being shot down in broad daylight? Now you tell me why the leaders of this struggle have never taken [recording impaired ] [their case to the U.N.?] So our next move is to take the entire civil rights struggle – problem – into the United Nations and let the world see that Uncle Sam is guilty of violating the human rights of 22 million Afro-Americans right down to the year of 1964 and still has the audacity or the nerve to stand up and represent himself as the leader of the free world? [cheering]Not only is he a crook, he's a hypocrite. Here he is standing up in front of other people, Uncle Sam, with the blood of your and mine mothers and fathers on his hands. With the blood dripping down his jaws like a bloody-jawed wolf. And still got the nerve to point his finger at other countries. In 1964 you can't even get civil rights legislation and this man has got the nerve to stand up and talk about South Africa or talk about Nazi Germany or talk about Portugal. No, no more days like those! [applause] So I say in my conclusion, the only way we're going to solve it: we got to unite. We got to work together in unity and harmony. And black nationalism is the key. How we gonna overcome the tendency to be at each other's throats that always exists in our neighborhood? And the reason this tendency exists – the strategy of the white man has always been divide and conquer. He keeps us divided in order to conquer us. He tells you, I'm for separation and you for integration, and keep us fighting with each other. No, I'm not for separation and you're not for integration, what you and I are for is freedom. [applause] Only, you think that integration will get you freedom; I think that separation will get me freedom. We both got the same objective, we just got different ways of getting' at it. [applause] So I studied this man, Billy Graham, who preaches white nationalism. That's what he preaches. [applause] I say, that's what he preaches. The whole church structure in this country is white nationalism, you go inside a white church – that's what they preaching, white nationalism. They got Jesus white, Mary white, God white, everybody white – that's white nationalism. [cheering] So what he does – the way he circumvents the jealousy and envy that he ordinarily would incur among the heads of the church – whenever you go into an area where the church already is, you going to run into trouble. Because they got that thing, what you call it, syndicated … they got a syndicate just like the racketeers have. I'm going to say what's on my mind because the preachers already proved to you that they got a syndicate. [applause] And when you're out in the rackets, whenever you're getting in another man's territory, you know, they gang up on you. And that's the same way with you. You run into the same thing. So how Billy Graham gets around that, instead of going into somebody else's territory, like he going to start a new church, he doesn't try and start a church, he just goes in preaching Christ. And he says anybody who believe in him, you go wherever you find him. So, this helps all the churches, and since it helps all the churches, they don't fight him. Well, we going to do the same thing, only our gospel is black nationalism. His gospel is white nationalism, our gospel is black nationalism. And the gospel of black nationalism, as I told you, means you should control your own, the politics of your community, the economy of your community, and all of the society in which you live should be under your control. And once you…feel that this philosophy will solve your problem, go join any church where that's preached. Don't join any church where white nationalism is preached. Why, you can go to a Negro church and be exposed to white nationalism. 'Cause when you are on – when you walk in a Negro church and see a white Jesus and a white Mary and some white angels, that Negro church is preaching white nationalism. [applause] But, when you go to a church and you see the pastor of that church with a philosophy and a program that's designed to bring black people together and elevate black people, join that church. Join that church. If you see where the NAACP is preaching and practicing that which is designed to make black nationalism materialize, join the NAACP. Join any kind of organization – civic, religious, fraternal, political or otherwise that's based on lifting the black man up and making him master of his own community. [applause]

Kwame Kenyatta’s journey connecting him to the discrimination of Black people in America began early as he was one of the original Black students in the state of Alabama to attend a formerly ‘White Only’ elementary school. There Kenyatta dealt with daily fist fights, rocks being tossed at him, and more. As he journey led him to Detroit he soon joined school walk-outs and rebellions throughout the 1970’s. Soon after Kenyatta was permanently expelled from all DPS schools for challenging the administration of Cooley HS for lacking African Centered education. His GED instruction was led by Mama Imani Humphrey (founder of Aisha Shule) and other teachers independently teaching students African Centered education (visit the Dan Aldridge & Njia Kai Detroit is Different interviews) and fundamental learning. Kenyatta later became a member of the Detroit Public School Board with the support of the Malcolm X Grassroots organizations and many others. In office Kenyatta led an initia [...]

With all the Panther Formations is there one that embodies the spirit of the Original Party? What are the aims and objectives of these formations and is there a need for a Black Panther Party

Malcolm X who was born in Omaha, Nebraska on May 19th 1925 from his mother Louise Norton Little and his father Earl Little. He was one of 8 children and grew up in a very proactive household. His father, Earl who was a baptist minister was very outspoken and was a large supporter of the Black Nationalist leader Marcus Garvey. Being outspoken came with its consequences, his father would receive death threats from a white supremacist organization Black Legion. They were forced to move to avoid the threats but less than a year later their house was burned, and two years later he was found dead. It was presumed an accident and after his death his mother became insane and had to go to a mental institution in which all the kids went to foster care. As Malcolm grew up he bounced from home to home and eventually in 1946 he was arrested for burglary. During his time in prison he reflected on his life and his brother would visit him, he introduced him to Nation of Islam. He then took very close following of the leader Elijah Muhammad, and when he got out he decided to get involved. He then changed his name from Malcolm Little to Malcolm X to get rid of his slave name. Most importantly he became the spokesperson for the NOI because he was very intelligent and articulate. He used television, radio and newspapers to spread his beliefs and ideas with the world. The NOI grew from 500 to 30,000 followers in 10 years. Malcolm X was very controversial and his statements brought outrage from the public. He told his followers to break away from racism “by any means necessary” which means violence is acceptable. Separate from his rival Martin Luther King who was anti-aggression, Malcolm often scolded MLK for being friends with the white man. He said “You don’t have a peaceful revolution” and “You don’t have a turn the cheek revolution. There’s no such thing as a nonviolent revolution”. These words had an effect on the people of America due to his pro-violence views. These statements won him large amounts of followers but also brought many critics. One of the critics was MLK himself saying “I feel that Malcolm has done himself and our people a great disservice.” showing the feelings he has for Malcolm’s opinions. In 1963 Malcolm was betrayed by his most coveted friend Elijah Muhammad. He had followed Muhammad’s teachings for many year only to find out that Elijah himself was breaking some of the most important rules of his religion. He was having affairs with numerous women and it caused a huge outbreak for Malcolm to handle. He then separated himself from NOI and moved on to start his own organization. The death of Malcolm X was monumental for the civil rights movement. He was killed in 1965 at the Audobon ballroom in Manhattan. He was shot 15 times at point blank range by members of the NOI. This allowed Martin Luther King to take Malcolm’s followers and move forward with the civil rights movement. Without Malcolm X the civil rights movement would have been drastically different.

Susan Jean Palmer is a sociologist of religion who lives in Montreal, Quebec. She is an Affiliate Professor at Concordia University in Montreal and a Research Fellow and Member of the Religious Studies Faculty at McGill University. Her research in the field of new religions has been funded by Canada’s Social Science and the Humanities Research Council. She is the author of Aliens Adored: Rael's UFO Religion (Rutgers 2004), a sociological analysis and ethnographic study of the largest UFO "cult" in the world. She also wrote The Nuawaubian Nation (Ashgate 2011), a study of a Black Nationalist sect whose leader claims to be an extraterrestrial. She has written 11 books in total and is very interested in prophet-founders of UFO religions. In this interview, we discuss Susan's aforementioned books, and other UFO religions around the world. We also discuss their importance and influence on society and mainstream religions. You can see purchase Susan's books on Amazon.com.

1. This morning we speak to Mama Pam Williams, Council of Elders, about Wo'se Community of the Sacred African Way Spiritual Center located at 8924 Holly Street, Oakland, CA, (510)  which is having its 35th Anniversary celebration this weekend. 2. Our next guest is Dr. Sekham Heka Maat Ra of KRST Unity Center in Los Angeles. He is going to be speaking with Professor Manu Ampim, Sat., Dec. 5, 10:30 a.m. to 1:30 p.m. on the topic: "Maat: Ancient Wisdom and Contemporary Strategy. The talk is at the Golden Gate Branch of the Oakland Public Library, 5606 San Pablo Ave., in Oakland. Professor Sekhem is a disciple of Stokely Carmichael aka Kwame Toure and has been working over the last 35 years as a teacher of history, organizer and labor lawyer, championing the rights and dignity of the working class. Professor Sekhem is presently Executive Director of the Black Employees Association, a labor Union, and instructor of African Spiritual Science at KRST Unity Center. He is also the Director of the Sunday and Friday classes at KRST. He is a KMT focused researcher and Black Nationalist who posits that Nation Building, centered around the teaching and practice of MAAT, is the solution to the ills and malaise that besets the current conditions of  African descendants in 21st century America. Visit http://www.krstunitycenter.org 3. Amy Mueller, Bay Area Playwrights Foundation and playwrights: Arisa White, Michael Gene Sullivan, and Nick Nanna Hadikwa Mwaluko; The FlashPlays Festival will be held over two days on Sunday, December 6 and Monday, December 7, 8 pm at Brava Theater Center, 2781- 24th Street in San Francisco. The Festival features new short plays varying in length from 30 seconds to 2 minutes in order to tell riveting new stories in a quick flash.  

www.lulu.com/kamau301 HOW TO MAKE A NEGRO CHRISTIAN THIS IS A PRE-RECORDED SHOW!!! This is a workshop from the SANKOFA CONFERENCE 2012. The theme was THE ENEMY WITHIN (We apologize but we do not have the exact name of this workshop presentation, but its approximate title above sums up its discussion) The facilitator was Nana Kwao Agyeman. The presenters, in order of appearance was Bro. Kofi Lomotey followed by Baba Lumumba, Next was Sis. Nkechi Taifa and lastly Dr. Quito Swan (who has been on our show before speaking on BLACK POWER IN BERMUDA), These shows are shared to prepare the listeners for THIS YEARS SANKOFA CONFERENCE 2015 which will take place in washington d.c. April 3rd, 4th & 5th. For more information on time, prices & location, send your emails to: sankofa@ankobea.org

Introduction to Kwaanza!   Welcome back to robinlofton.com!  Thanks for listening this December because the podcasts this month are very special. Actually, all the podcasts are special (like November’s Wiki history podcasts about Blacks in the Military or October’s wiki history lecture series about Black Explorers). The wiki history lecture series this month will recognize a holiday and discuss ways to celebrate this holiday.   So, without further ado, what is the holiday?  Kwanzaa!   That’s right, the wiki history lecture series is about Kwanzaa. Last month, I promised to do this series about this important holiday so that’s what we’re gonna do.  I hope you remembered that the History is Power! lecture for December has been delayed until January so that we could devote more time to studying Kwanzaa (which you will hear is a great mixture of history, culture, politics, Pan-Africanist principles, and spirituality).  But the History is Power! Lecture series will return in January and will discuss the civil rights movement—lots of interesting information and stories there so don’t miss it next month.   Back to Kwanzaa! Let me begin by wishing you, “Heri za Kwanzaa!” which means Happy Kwanzaa! In this wiki history podcast, I will introduce Kwanzaa: what it is, how it developed, why it’s important, who celebrates it and how it can be celebrated. Let’s get started.   What is Kwanzaa?   Kwanzaa is a 7-day celebration that honors the African heritage in African American culture.  It was founded by Dr. Maulauna (Ron) Karenga in 1965 and first celebrated the following year in 1966. Dr. Karenga (who is a very interesting and inspirational person) believed (and still believes) that it i important for African Americans to get more in touch with their African roots, culture, traditions and customs.           This is not a recent development. During the Black Nationalist movement of the 1960s, African Americans started looking beyond the United States to discover or re-discover what had been systematically stripped away from us during slavery: our connection to Africa, culture, heritage, language, and way of life. So, Kwanzaa is one way to help African Americans and other Blacks around the world to reconnect with their cultural and historical legacies. This is done through studying African principles, recognizing African traditions and customs and practicing specific rituals.   But it is not heavy and boring. Kwanzaa is a celebration. It is uplifting, motivating, and fun!   We will broadly discuss the principles in the podcast but let’s back up for a moment.  What do you know about the word, Kwanzaa?   Kwanzaa is a Swahili word, which is from East Africa. It is the language used by Pan-Africanists. The full name of the holiday is actually Matunda ya Kwanza.  It means the “first fruits of the harvest.” This gives us a little hint into the focus of the celebration. But there is much more to it that we’ll learn about later.   As I mentioned at the beginning, there are 7 principles of the Kwanzaa celebration. I will simply mention the principles today and I’ll say them in English. But in later podcasts, I will go into much more detail and use their Swahili names.   Here are the principles:   First principle: Unity Second principle: Self-Determination Third Principle: Collective Work and Responsibility Fourth Principle: Cooperative Economics Fifth Principle: Purpose Sixth Principle: Creativity Seventh Principle: Faith   So, there you have them: the seven principles of Matunda ya Kwanzaa. Dr. Karenga developed them (he said) from the best African thinkers and practitioners.   Let me repeat them: Unity, Self-Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity, and Faith.   We will discuss these seven principles over the next seven podcasts so stay tuned.   Together with these principles are the traditions, rituals, and symbols. I will just briefly mention the seven symbols that accompany the seven principles—this could give you an opportunity to go out and buy these items. They’re not hard to find! You might even find some of them in your own home. But they are important and you’ll learn why in the coming shows.  They are:   1.    A decorative mat 2.    Corn or other crops (remember, it’s the first harvest) 3.    Candle holder with seven candles 4.    A communal cup (that’s a cup for sharing) 5.    Small gifts 6.    Sign or poster of the seven principles 7.    Flag with red, black and green   See? These items aren’t weird or unusual but they are meaningful. And don’t worry, you’ll have plenty of time to collect these items for your daily Kwanzaa celebration.    And what to wear? That is usually one of my first questions when I receive an invitation: what should I wear?   It’s not complicated:   Traditionally, men wear dashikis (or shirts) and women wear kaftans (or dresses).   Finally, you might be wondering how many people celebrate Kwanzaa? Great question!   It’s difficult to know how many people celebrate Kwanzaa around the world but the number falls somewhere between 2 million and 30 million. It is celebrated in Canada, France, Great Britain, Jamaica, Brazil as well as the United States.   So, that is almost all for today.    The next seven podcasts will be dedicated to each of the seven principles of Kwanzaa. And you will hear great ways to celebrate and recognize the holiday—in big and grand ways or in small and subtle ways.  Whichever way that you choose will be uplifting and inspirational and lots of fun for everyone. The next podcast will discuss the first principle of Kwanzaa. Do you remember which principle it is?  Unity. It’s a great principle to start with.   I just want to tell you that my reasons for introducing and discussing Kwanzaa. I know that many of us are thinking of other holidays right now like Christmas, Hanukkah, Boxing Day, or the Dongzhi Festival. But Kwanzaa is special to me because it is a unique and authentic way to learn about, recognize, and connect with African culture. And you (or I) can still celebrate these other holidays, if you choose. Hey, I love Christmas but I don’t ever want to forget where my people came from or what they have endured and overcome for me to be who, what, and where I am today.    Because African culture is so important, keeping it alive and showing it the proper respect are critical to knowing who we are, I am supporting (through these podcasts) the Association for the Study of African American Life & History. It was established in 1915 by Dr. Carter G. Woodson (remember him?) to promote, research, preserve, interpret, and disseminate information about Black life, history and culture around the world. And for the past 100 years (yes, they’re about to celebrate their centennial anniversary!) this organization has been working hard to promote Black history and culture worldwide. They have an active organization and website: the address is www.asalh.org where you can join, get information about their activities, purchase their black history theme kits, books and journals, and find lots of great information. I just want to add as well that they are participating in an Oral History Project on Black Veterans to ensure that African American voices will be amply represented in the history of American wars. If you enjoyed my November podcasts about Blacks in the military, I think that you will be fascinated by their Oral History Project on Black Veterans.       I strongly support the Association for the Study of African American Life & History and I hope that you will too. You can also follow them on Twitter and Like them on Facebook. For every person who listens to these Kwanzaa podcasts in December, I will make a donation of $1 to the Association for the Study of African American Life and History.   So, tell your friends! It is my honor and pleasure to support such an important organization.  Remember, the Association for the Study of African American Life & History. www.asalh.org.   I hope that you have enjoyed this wiki history lecture introducing Kwanzaa. And I hope that you will attend the entire wiki history lecture series this month.  See you next time for the first wiki history Kwanzaa lecture about Unity.   Remember to visit robinlofton.com. Leave your comments and questions. Tell me how you celebrate Kwanzaa or other ways that you keep African history and culture alive in your family. Share your experiences.  I love to talk but I always love to hear from my listeners.   And a big thank you to Jon Knox who has composed this special music for these Wiki History Kwanzaa lectures. He always does such great work; these podcasts wouldn’t be the same without his music.   See you next time at robinlofton.com. Heri za Kwanzaa!

Khalid Abdul Muhammad (January 12, 1948, Houston, Texas – February 17, 2001), born Harold Moore Jr., was a leading figure in the Black Nationalist movement throughout the 1990s and early 2000s. Muhammad was known prominently as the spokesperson for the Nation of Islam (NOI) until 1993 and later served as the National Chairman of the New Black Panther Party until his death.

AMIRI BARAKACLICK HERE TO LISTEN TO SHOWPoet, writer, teacher, and political activist Amiri Baraka was born Everett LeRoi Jones in 1934 in Newark, New Jersey. He attended Rutgers University and Howard University, spent three years in the U.S. Air Force, and returned to New York City to attend Columbia University and the New School for Social Research. Baraka was well known for his strident social criticism, often writing in an incendiary style that made it difficult for some audiences and critics to respond with objectivity to his works. Throughout most of his career his method in poetry, drama, fiction, and essays was confrontational, calculated to shock and awaken audiences to the political concerns of black Americans. For decades, Baraka was one of the most prominent voices in the world of American literature.Baraka’s own political stance changed several times, thus dividing his oeuvre into periods: as a member of the avant-garde during the 1950s, Baraka—writing as Leroi Jones—was associated with Beat poets like Allen Ginsberg and Jack Kerouac; in the ‘60s, he moved to Harlem and became a Black Nationalist; in the ‘70s, he was involved in third-world liberation movements and identified as a Marxist. More recently, Baraka was accused of anti-Semitism for his poem “Somebody Blew up America,” written in response to the September 11 attacks.Baraka incited controversy throughout his career. He was praised for speaking out against oppression as well as accused of fostering hate. Critical opinion has been sharply divided between those who agree, with Dissent contributor Stanley Kaufman, that Baraka’s race and political moment have created his celebrity, and those who feel that Baraka stands among the most important writers of the twentieth century. In the American Book Review, Arnold Rampersad counted Baraka with Phyllis Wheatley, Frederick Douglass, Paul Laurence Dunbar, Langston Hughes, Zora Neale Hurston, Richard Wright, and Ralph Ellison “as one of the eight figures . . . who have significantly affected the course of African-American literary culture.”Baraka did not always identify with radical politics, nor did his writing always court controversy. During the 1950s Baraka lived in Greenwich Village, befriending Beat poets Allen Ginsberg, Frank O’Hara, and Gilbert Sorrentino. The white avant-garde—primarily Ginsberg, O’Hara, and leader of the Black Mountain poets Charles Olson—and Baraka believed in poetry as a process of discovery rather than an exercise in fulfilling traditional expectations. Baraka, like the projectivist poets, believed that a poem’s form should follow the shape determined by the poet’s own breath and intensity of feeling. In 1958 Baraka founded Yugen magazine and Totem Press, important forums for new verse. He was married to his co-editor, Hettie Cohen, from 1960 to 1965. His first play, A Good Girl Is Hard to Find, was produced at Sterington House in Montclair, New Jersey, that same year. Preface to a Twenty Volume Suicide Note, Baraka’s first published collection of poems appeared in 1961. M.L. Rosenthal wrote in The New Poets: American and British Poetry since World War II that these poems show Baraka’s “natural gift for quick, vivid imagery and spontaneous humor.” Rosenthal also praised the “sardonic or sensuous or slangily knowledgeable passages” that fill the early poems. While the cadence of blues and many allusions to black culture are found in the poems, the subject of blackness does not predominate. Throughout, rather, the poet shows his integrated, Bohemian social roots. The book’s last line is “You are / as any other sad man here / american.”With the rise of the civil rights movement Baraka’s works took on a more militant tone. His trip to Cuba in 1959 marked an important turning point in his life. His view of his role as a writer, the purpose of art, and the degree to which ethnic awareness deserved to be his subject changed dramatically. In Cuba he met writers and artists from third world countries whose political concerns included the fight against poverty, famine, and oppressive governments. In Home: Social Essays (1966), Baraka explains how he tried to defend himself against their accusations of self-indulgence, and was further challenged by Jaime Shelley, a Mexican poet, who said, “‘In that ugliness you live in, you want to cultivate your soul? Well, we’ve got millions of starving people to feed, and that moves me enough to make poems out of.’” Soon Baraka began to identify with third world writers and to write poems and plays with strong political messages.Dutchman, a play of entrapment in which a white woman and a middle-class black man both express their murderous hatred on a subway, was first performed Off-Broadway in 1964. While other dramatists of the time were wedded to naturalism, Baraka used symbolism and other experimental techniques to enhance the play’s emotional impact. The play established Baraka’s reputation as a playwright and has been often anthologized and performed. It won the Village Voice Obie Award in 1964 and was later made into a film. The plays and poems following Dutchman expressed Baraka’s increasing disappointment with white America and his growing need to separate from it. Critics observed that as Baraka’s poems became more politically intense, they left behind some of the flawless technique of the earlier poems. Richard Howard wrote of The Dead Lecturer (1964) in the Nation: “These are the agonized poems of a man writing to save his skin, or at least to settle in it, and so urgent is their purpose that not one of them can trouble to be perfect.”To make a clean break with the Beat influence, Baraka turned to writing fiction in the mid-1960s, penning The System of Dante’s Hell (1965), a novel, and Tales (1967), a collection of short stories. The stories are “‘fugitive narratives’ that describe the harried flight of an intensely self-conscious Afro-American artist/intellectual from neo-slavery of blinding, neutralizing whiteness, where the area of struggle is basically within the mind,” Robert Elliot Fox wrote in Conscientious Sorcerers: The Black Postmodernist Fiction of LeRoi Jones/Baraka, Ishmael Reed, and Samuel R. Delany.The role of violent action in achieving political change is more prominent in these stories, as is the role of music in black life.In addition to his poems, novels and politically-charged essays, Baraka is a noted writer of music criticism. His classic history Blues People: Negro Music in White America (1963) traces black music from slavery to contemporary jazz. Finding indigenous black art forms was important to Baraka in the ‘60s, as he was searching for a more authentic voice for his own poetry. Baraka became known as an articulate jazz critic and a perceptive observer of social change. As Clyde Taylor stated in Amiri Baraka: The Kaleidoscopic Torch, “The connection he nailed down between the many faces of black music, the sociological sets that nurtured them, and their symbolic evolutions through socio-economic changes, in Blues People, is his most durable conception, as well as probably the one most indispensable thing said about black music.” Baraka also published the important studies Black Music (1968) and The Music: Reflections on Jazz and Blues (1987). Lloyd W. Brown commented in Amiri Baraka that Baraka’s essays on music are flawless: “As historian, musicological analyst, or as a journalist covering a particular performance Baraka always commands attention because of his obvious knowledge of the subject and because of a style that is engaging and persuasive even when the sentiments are questionable and controversial.”After Black Muslim leader Malcolm X was killed in 1965, Baraka moved to Harlem and founded the Black Arts Repertory Theatre/School. The Black Arts Movement helped develop a new aesthetic for black art and Baraka was its primary theorist. Black American artists should follow “black,” not “white” standards of beauty and value, he maintained, and should stop looking to white culture for validation. The black artist’s role, he wrote in Home: Social Essays (1966), is to “aid in the destruction of America as he knows it.” Foremost in this endeavor was the imperative to portray society and its ills faithfully so that the portrayal would move people to take necessary corrective action. He married his second wife, Amina, in 1967. In that same year, Baraka published the poetry collection Black Magic,which chronicles his separation from white culture and values while displaying his mastery of poetic technique. There was no doubt that Baraka’s political concerns superseded his just claims to literary excellence, and critics struggled to respond to the political content of the works. Some felt the best art must be apolitical and dismissed Baraka’s newer work as “a loss to literature.” Kenneth Rexroth wrote inWith Eye and Ear that Baraka “has succumbed to the temptation to become a professional Race Man of the most irresponsible sort. . . . His loss to literature is more serious than any literary casualty of the Second War.” In 1966 Bakara moved back to Newark, New Jersey, and a year later changed his name to the Bantuized Muslim appellation Imamu (“spiritual leader,” later dropped) Ameer (later Amiri, “prince”) Baraka (“blessing”).By the early 1970s Baraka was recognized as an influential African-American writer. Randall noted in Black World that younger black poets Nikki Giovanni and Don L. Lee (later Haki R. Madhubuti) were “learning from LeRoi Jones, a man versed in German philosophy, conscious of literary tradition . . . who uses the structure of Dante’s Divine Comedy in his System of Dante’s Hell and the punctuation, spelling and line divisions of sophisticated contemporary poets.” More importantly, Arnold Rampersad wrote in the American Book Review, “More than any other black poet . . . he taught younger black poets of the generation past how to respond poetically to their lived experience, rather than to depend as artists on embalmed reputations and outmoded rhetorical strategies derived from a culture often substantially different from their own.”After coming to see Black Nationalism as a destructive form of racism, Baraka denounced it in 1974 and became a third world socialist. He produced a number of Marxist poetry collections and plays in the 1970s that reflected his newly adopted political goals. Critics contended that works like the essays collected in Daggers and Javelins (1984) lack the emotional power of the works from his Black Nationalist period. However, Joe Weixlmann, in Amiri Baraka: The Kaleidoscopic Torch, argued against the tendency to categorize the radical Baraka instead of analyze him: “At the very least, dismissing someone with a label does not make for very satisfactory scholarship. Initially, Baraka’s reputation as a writer and thinker derived from a recognition of the talents with which he is so obviously endowed. The subsequent assaults on that reputation have, too frequently, derived from concerns which should be extrinsic to informed criticism.”In more recent years, recognition of Baraka’s impact on late 20th century American culture has resulted in the publication of several anthologies of his literary oeuvre.The LeRoi Jones/Amiri Baraka Reader (1999) presents a thorough overview of the writer’s development, covering the period from 1957 to 1983. The volume presents Baraka’s work from four different periods and emphasizes lesser-known works rather than the author’s most famous writings. Transbluency: The Selected Poems of Amiri Baraka/LeRoi Jones (1961-1995), published in 1995, was hailed by Daniel L. Guillory in Library Journal as “critically important.” And Donna Seaman, writing inBooklist, commended the “lyric boldness of this passionate collection.” Kamau Brathwaite described Baraka’s 2004 collection, Somebody Blew up America & Other Poems, as “one more mark in modern Black radical and revolutionary cultural reconstruction.” The book contains Baraka’s controversial poem of the same name, which he wrote as New Jersey’s poet laureate. After the poem’s publication, public outcry became so great that the governor of New Jersey took action to abolish the position. Baraka sued, though the United States Court of Appeals eventually ruled that state officials were immune from such charges.Baraka’s legacy as a major poet of the second half of the 20th century remains matched by his importance as a cultural and political leader. His influence on younger writers has been significant and widespread, and as a leader of the Black Arts movement of the 1960s Baraka did much to define and support black literature’s mission into the next century. His experimental fiction of the 1960s is considered some of the most significant African-American fiction since that of Jean Toomer. Writers from other ethnic groups have credited Baraka with opening “tightly guarded doors” in the white publishing establishment, noted Maurice Kenney in Amiri Baraka: The Kaleidoscopic Torch, who added: “We’d all still be waiting the invitation from the New Yorker without him. He taught us how to claim it and take it.”Baraka was recognized for his work through a PEN/Faulkner Award, a Rockefeller Foundation Award for Drama, and the Langston Hughes Award from City College of New York. He was awarded fellowships from the Guggenheim Foundation and the National Endowment for the Arts. Amiri Baraka crossed over on January 9,  2014To visit Amiri Baraka's website CLICK HERE

Please join us as we discuss this very concerning issues in the secular community.   The dial in number is 310-982-4273 and press 1 to speak with the hosts.  You can also Skype into the show.

published on Apr 6, 2013 Marcus Garvey was a Jamaican-born black nationalist founded the Universal Negro Improvement Association (UNIA) created a 'Back to Africa' movement in the United States. He became an inspirational figure for later Civil/Human rights activists including Malcolm X who's father Earl Little, a Baptist preacher worked with Marcus Garvey before he was murdered . Marcus Mosiah Garvey (1887-1940) leader of the Universal Negro Improvement Association, first African-American leader in American history to organize masses of people in a political movement Garvey was born in Jamaica and immigrated to Harlem in 1916 at the age of 28. In his homeland he had been an admirer of Booker T. Washington's philosophy of self-improvement for people of African descent and had formed the Jamaica Improvement Association. When he arrived in America his ideas expanded and he became a Black Nationalist. For him, Africa was the ancestral home and spiritual base for all people of African descent. His political goal was to take Africa back from European domination and build a free and United Black Africa. He advocated the Back-to-Africa Movement and organized a shipping company called the Black Star Line which was part of his program to conduct international trade between black Africans and the rest of the world in order to “uplift the race” and eventually return to Africa. Garvey studied all of the literature he could find on African history and culture and decided to launch the Universal Negro Improvement Association with the goal of unifying “all the Negro peoples of the world into one great body and to establish a country and government absolutely on their own”. The motto of the U.N.I.A. was “One God! One Aim! One Destiny.” more http://www.marcusgarvey.com/pages/bio