Podcasts about hajj malik

fWotD Episode 2936: Malcolm X Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Monday, 19 May 2025, is Malcolm X.Malcolm X (born Malcolm Little, later el-Hajj Malik el-Shabazz; May 19, 1925 – February 21, 1965) was an African American revolutionary, Muslim minister and human rights activist who was a prominent figure during the civil rights movement until his assassination in 1965. A spokesman for the Nation of Islam (NOI) until 1964 after which he left the movement, he was a vocal advocate for Black empowerment and the promotion of Islam within the African American community. A controversial figure accused of preaching violence, Malcolm X is also a widely celebrated figure within African American and Muslim communities for his pursuit of racial justice.Malcolm spent his adolescence living in a series of foster homes or with relatives after his father's death and his mother's hospitalization. He committed various crimes, being sentenced to eight to ten years in prison in 1946 for larceny and burglary. In prison, he joined the Nation of Islam, adopting the name Malcolm X to symbolize his unknown African ancestral surname while discarding "the white slavemaster name of 'Little'", and after his parole in 1952, he quickly became one of the organization's most influential leaders. He was the public face of the organization for 12 years, advocating Black empowerment and separation of Black and White Americans, and criticizing Martin Luther King Jr. and the mainstream civil rights movement for its emphasis on non-violence and racial integration. Malcolm X also expressed pride in some of the Nation's social welfare achievements, such as its free drug rehabilitation program. From the 1950s onward, Malcolm X was subjected to surveillance by the Federal Bureau of Investigation (FBI).In the 1960s, Malcolm X began to grow disillusioned with the Nation of Islam, as well as with its leader, Elijah Muhammad. He subsequently embraced Sunni Islam and the civil rights movement after completing the Hajj to Mecca and became known as "el-Hajj Malik el-Shabazz", which roughly translates to "The Pilgrim Malcolm the Patriarch". After a brief period of travel across Africa, he publicly renounced the Nation of Islam and founded the Islamic Muslim Mosque, Inc. (MMI) and the Pan-African Organization of Afro-American Unity (OAAU). Throughout 1964, his conflict with the Nation of Islam intensified, and he was repeatedly sent death threats. On February 21, 1965, he was assassinated in New York City. Three Nation members were charged with the murder and given indeterminate life sentences. In 2021, two of the convictions were vacated. Speculation about the assassination and whether it was conceived or aided by leading or additional members of the Nation, or with law enforcement agencies, has persisted for decades.He was posthumously honored with Malcolm X Day, on which he is commemorated in various cities across the United States. Hundreds of streets and schools in the U. S. have been renamed in his honor, while the Audubon Ballroom, the site of his assassination, was partly redeveloped in 2005 to accommodate the Malcolm X and Dr. Betty Shabazz Memorial and Educational Center. A posthumous autobiography, on which he collaborated with Alex Haley, was published in 1965.This recording reflects the Wikipedia text as of 00:55 UTC on Monday, 19 May 2025.For the full current version of the article, see Malcolm X on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Arthur.

EP 163: Remembering el Hajj Malik el Shabazz (Malcolm X): Moving Past liberal integration and towards national determination and sovereignty by Hella Black Podcast by Abbas Muntaqim and Delency Parham

Drama & Historical Movie Reactions! (Tuesdays) BY ANY MEANS NECESSARY... Visit http://www.liquidiv.com & use Promo Code: REJECTS to get 20% off your first order. Visit https://huel.com/rejects & receive 15% off your order. PATREON: https://www.patreon.com/thereelrejects Follow Us On Socials:  Instagram: https://www.instagram.com/reelrejects/  Tik-Tok: https://www.tiktok.com/@thereelrejects?lang=en Twitter: https://x.com/thereelrejects Facebook: https://www.facebook.com/TheReelRejects/ Aaron Alexander & Andrew Gordon return for another Historical / Drama Tuesday as they give their First Time Reaction, Commentary, Analysis, Breakdown, & Full Movie Spoiler Review for the Eponymous 1992 Spike Lee Joint telling the life story of Activist & Civil Rights Leader, Malcolm X. The film stars Denzel Washington (Training Day, Antoine Fisher, Gladiator II) as Malcolm Little aka el-Hajj Malik el-Shabazz aka Malcolm X along with Angela Bassett (Black Panther, Strange Days) as Betty Shabazz, Delroy Lindo (Da 5 Bloods, Get Shorty) as West Indian Archie, Spike Lee (Do the Right Thing, She's Gotta Have It) as Shorty, Albert Hall (Apocalypse Now) as Bains, & Al Freeman Jr. (Roots: The Next Generations) as Elijah Muhammad, along with appearances from Theresa Randle (Bad Boys, Spawn, Space Jam), Karen Allen (Indiana Jones / Raiders of the Lost Ark), John David Washington (Tenet, BlakKklansman), Christopher Plummer (Knives Out), Reverend Al Sharpton, Bobby Seale, Nelson Mandela, Ossie Davis (Grumpy Old Me, Bubba Ho-Tep), & More. Aaron & Andrew React to all the Wrenching Scenes & Most Powerful Moments including the God is Black Scene, Converting to Islam Scene, Marching to the Hospital Scene, We Were Black Scene, Pilgrimage to Mecca Scene, I Am Malcolm X Scene, Who Taught You To Hate Yourself, By Any Means Necessary, & Beyond. Follow Aaron On Instagram: https://www.instagram.com/therealaaronalexander/?hl=en Follow Andrew Gordon on Socials:  YouTube: https://www.youtube.com/@MovieSource Instagram:  https://www.instagram.com/agor711/?hl=en Twitter:  https://twitter.com/Agor711 Support The Channel By Getting Some REEL REJECTS Apparel! https://www.rejectnationshop.com/ Music Used In Manscaped Ad:  Hat the Jazz by Twin Musicom is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ POWERED BY @GFUEL Visit https://gfuel.ly/3wD5Ygo and use code REJECTNATION for 20% off select tubs!! Head Editor: https://www.instagram.com/praperhq/?hl=en Co-Editor: Greg Alba Co-Editor: John Humphrey Music In Video: Airport Lounge - Disco Ultralounge by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/by/4.0/ Ask Us A QUESTION On CAMEO: https://www.cameo.com/thereelrejects Follow TheReelRejects On FACEBOOK, TWITTER, & INSTAGRAM:  FB:  https://www.facebook.com/TheReelRejects/ INSTAGRAM:  https://www.instagram.com/reelrejects/ TWITTER:  https://twitter.com/thereelrejects Follow GREG ON INSTAGRAM & TWITTER: INSTAGRAM:  https://www.instagram.com/thegregalba/ TWITTER:  https://twitter.com/thegregalba Learn more about your ad choices. Visit megaphone.fm/adchoices

Intro: Fannie Lou Hamer's Credentials Committee Testimony (1964) for the Mississippi Freedom Democratic Party which she co-founded. https://www.youtube.com/watch?v=IRCUUzpfV7k Alt episode titles: Vote and/or Die The Revolution Will Not Be TikTok'd at the DNC Voting in this country was created as a means of giving those least empowered the veneer of control over a democratic system that was designed to be autocratic really and only with the interests of a small few white people in mind. And by those—I mean those constitutionally considered human. The constitution and declaration of independence could have been written w the blood of Black indigenous and Indigenous/First Nations so much of it was spilled to birth the current system whose efficacy and legitimacy we all find ourselves in constant debate about online and elsewhere. So yes ima think voting is the only means to achieve change or the most powerful change in a system that tells us routinely how to go about change and how not to go about change so that nothing will ever change, because if I stopped believing that, I'd have to actually do something more than what I'm told, I'd have to imagine, I'd have to create, I'd have to divest from whiteness, I might not make a million dollars, I might make a million enemies, I might have to go out after I vote and hit the streets and never leave, I might have to care about people the system has deemed undesirable and disposal I mean that's a tall order for the average person in a white supremacist capitalist society that works me til I'm broken and breaks me til I'm dead I'll take the fucking sticker instead!! Is that how the song goes? Join us for a special election episode exploring: Electoral College Origins and Inexplicable Explanations for Its Continued Use 200 plus years later Kamala Harris criticism - unprincipled and legitimate, misinformation and who it serves surprisingly, a critique of Harris is an endorsement of trump? The anxiety and fear around critiques of Kamala being co-opted and bastardized by white supremacists People online defending electoral politics by positing that there are no revolutions happening despite the fact that current revolutions happening everywhere...maybe even next door. - [ ] Mayamar - [ ] Kenya - [ ] Venezuela - [ ] Cop City - [ ] Land back campaigns - [ ] Palestine Outro: el Hajj Malik el Shabazz "Democracy is Hypocrisy Sticker" https://www.youtube.com/watch?v=qNfAFfu6VD0 Recommended Reading and Resources Forthcoming at www.patreon.com/ihartericka

Join us as we kick off The Malcolm X weekend Birthday celebrations. Had he lived, Malcolm X or ell-Hajj Malik el-Shabazz would have been 99 on Sunday. Professor and Journalist, Peter Bailey, who was at the Audubon Ballroom the evening Malcolm was assassinated will retrace Malcolm's last steps. Before Peter Malcolm's Nephew Rodnell Collins join us. Baltimore activist Kim Poole will also discuss African Liberation Day and more. Learn More About The 54 Countries of Africa 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.

Take a look back at the season and this era of Campbell Football with Senior Quarterback Hajj-Malik Williams and Senior O-lineman Isaiah Burch. Find out why they took a chance on Campbell, why they stayed and their best memories from the past half-decade in Buies Creek. Plus, Coach Minter recaps the win on the final day of the season and looks at what's ahead for Campbell Football.

HAPPY BIRTHDAY Malcolm X (born Malcolm Little, later el-Hajj Malik el-Shabazz https://www.crenshawherbpacks.com Grenshaw Herb packs commitment to quality products, exceptional services and incomparable customer care keep our community coming back again and again. We never stop improving, and are continuing to expand our offerings based on how we can best serve the San Francisco Bay Area and you! Questions, comments or special requests? We'd love to hear from you, so don't hesitate to reach out today. 3559 Mt Diablo blvd suite 323 Lafayette, California 94549 crenshawherbpacks@gmail.com 510-924-3405 https://youtu.be/bgva1_RGg3c  

Tuesday morning we reflect on the life of times of Malcolm X,  el-Hajj Malik el-Shabazz who was assassinated 58 years ago on February 21st. Journalist A. Peter Bailey, who was at the Audubon Ballroom the evening Malcolm was killed will be in our classroom. Before Brother Peter, Journalist Simeon Booker Muhammad will discuss Malcolm's importance to our history. Getting us started, Garveyite, Senghor Baye details how the teachings of Marcus garvey influenced Malcolm. Text "DCnews" to 52140 For Local & Exclusive News Sent Directly To You! The Big Show starts on WOL 95.9 FM & 1450 AM, 1010 AM WOLB and 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.

We break down the opening night victory for Campbell Football with Quarterback Hajj-Malik Williams, Left-Tackle Mike Edwards, Offensive Coordinator Anthony Weeden, and Head Coach Mike Minter. Plus a look ahead at Saturday's contest at nationally ranked William & Mary.

Episode 24, Social Activist Yvonne Jones co-host for continuation of our mini series #mamaknowscommunity.Mrs. Jones is a lifetime Detroit resident.  She spent her formatives years during the turmoil of Civil Rights Movement and has first hand experience with the Detroit Rebellion of 1967. She is unashamed of being a direct benefactor of Affirmative Action and the advances made by the Civil Rights Movement. In her second episode as co-host, she continues her conversation with Pan African Activist Nehanda Green. Ms. Green is the mother of one adult daughter and two granddaughters. She has both an undergraduate degree and a  Masters in Public Administration. She is a long time Pan African Political Activist and has traveled extensively through North America, Europe and Asia.  But Ms. Green's favorite destination is Africa. She is the author of five children's books and a City of Detroit retiree where she worked as an accountant.In this episode Mrs. Jones and Ms. Green share the individuals and movements that inspire their community work. Beginning with an open conversation about Marcus Garvey, we discover that Ms. Green has a direct link to Garveyite movement. Mrs. Jones likewise shares her love of the radical nonviolent philosophy of Dr. Martin Luther King, Jr. Together they offer a life curriculum on African activism everyone should become familiar with, here are just a few names they dropped in hopes that you will research and learn more:Marcus GarveyRichard AllenDr. Martin Luther King, Jr.Kwame NkrumahKwame TureW.E.B. DuBoiseBooker T. WashingtonGhanaian IndependenceAfrican UnitedAll African People's Revolutionary Party (post SNCC)el Hajj Malik el Shabazz (Malcolm X)Harriet TubmanSojourner TruthFannie Lou HamerShirley Chisholm

Celebrate el-Hajj Malik el-Shabazz, Malcolm X's birthday on WOL. Today had he lived, Malcolm would be 97. Journalist A. Peter Bailey, who was at the Audubon Ballroom the evening of Malcolm's assassination, will lead a discussion on Malcolm's legacy. Following Peter, LA activist Andre Parvenu will explain efforts to rename a major thoroughfare for Malcolm. Andre will also preview LA's 17th annual Malcolm X Festival. LA congressional hopeful Jan Perry will conclude today's session announcing proposed legislation if she is elected. The Big Show starts on WOL 95.9 FM & 1450 AM & woldcnews.com at 4 pm ET. 3 pm CT., 1 pm PT.,9 pm GMT. Call in # 800 450 7876 to participate, & listen live also on, 104.1hd2 FM, 93.9hd2 FM, & 102.3hd2 FM, Tune In Radio & Alexa. All shows are available for free from your favorite podcast platform. Follow us on Twitter & Instagram.✊

MALCOLM X May 19 BIRTHDAY CELEBRATION! ACROSS 3 KONTINENTS podcast Celebrates El Hajj Malik Shabazz CONTRIBUTUIONS of LIBERATING the pure Mind/Brain of ORIGIN BI-ING, INDIGENOUS BI-ING, MELANIN BI-ING. Copyright Charshee Links EPISODE 14 Season4 61,262 Biafra IGBO Calendar Aro. Keep Love in your Heart and Brain ACROSS 3 KONTINENTS

Today, on Eid Al Fitr, the celebration of the end of Ramadan, we offer a quote from El- Hajj Malik El-Shabazz, Black Muslim leader and Civil Rights activist, more commonly known as Malcolm X.To learn more about El-Shabazz, watch the 1978 educational documentary El Hajj Malik El Shabazz by Gil Noble and McGraw Hill Films on YouTube, read the classic Autobiography of Malcolm X as told to Alex Haley, and The Diary of Malcolm X: El Hajj Malik El-Shabazz, which contains the copious notes El-Shabazz made during his 1964 trip to Mecca, edited and annotated by Ilyasah Shabazz and Herb Boyd.More Sources:https://therevealer.org/malcolm-x-why-el-hajj-malik-el-shabazz-matters/https://nmaahc.si.edu/object/nmaahc_2013.46.20https://www.americamagazine.org/issue/one-pilgrims-progresshttps://www.washingtoninformer.com/remembering-el-hajj-malik-el-shabazz/https://youtu.be/mRtYluUXZ8Q (El-Hajj Malik El-Shabazz 1978 documentary)https://youtu.be/WBS416EZsKM (discusses OAAU June 1964)https://youtu.be/4LHtOJGZHn0 (what is Eid Ul-Fitr video)

Image: Original artwork by @ultravivre There are many attempts to explore and examine who Malcolm X, El Hajj Malik El Shabazz, was and is. there are books, documentaries [focused on his life and his assassination], movies, songs, poems, etc. They all explore and examine various aspects of El Shabazz, dissecting his very being. But no matter the complexity of or simplicity in the treatment of El Shabazz's life, mind, or work…they all lead back to one answer: El Hajj Malik El Shabazz is all of us. Many of us adhere to the idea that nothing ever dies, it only transforms. This is based on what many may call a universal principle, which says that: energy can neither be created nor destroyed. If the idea articulated by this universal principle can be tested…made knowable, then it requires a deeper look into various phenomena. The evolution of the human, its totality, is based on a few factors, which are related to geographical location, the groups understanding of their place, role and responsibilities in this geographical location and the range and scope of the group's ability to evolve its philosophical and cultural foundations. Important to note this is all based on the response to systemic implications caused by a balance/imbalance dialectic in the midst of this evolution. Ok, ok…what does all of this mean?…the conditions within which a people develop is based on their understanding of their relationship to each other, the environment and the universe. An interdependent process that directly impacts who they are in relationship to more than themselves. What is important to note about this process of becoming is, its ability to imagine. To create ways of being...ways of knowing that transcend the structures of the current or immediate conditions one finds themselves, whether voluntarily, through coercion, or by force. Key to any way of knowing is the ability to develop one's imagination. It was [and still is] the platform, upon which a people can adequately deal with the balance/imbalance dialectic. It is the most attacked part of the African ways of being. Why? Because we find that the Black imagination is the place best suited to find the most articulate expression of basic human capacities to create, maintain, evolve…to negate the negation. I present this all to say, this is what is meant when we say El Hajj Malik El Shabazz is us. He is the measuring scale upon which we deal with the balance/imbalance dialectic. He is the archetype and most articulate expression of a Black radical imagination. The most articulate expression Black possibilities. What you will hear next is a recent discussion centered around an exploration of El Hajj Malik El Shabazz as critical Africana human rights consciousness with Tasneem Siddiqui, Josh Myers, with reflections from: Dr. Kamau Rashid and Dr. Iyelli Ichile. Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people. Listen intently. Thinking deeply. Act accordingly. Link to article: https://link.springer.com/article/10.1007/s12111-020-09486-3

RJM Radio is back from break! Treat yourself to a very special bonus episode. In Dawn Of Justice, Ricky discusses the failed American criminal justice system and how the backdrop of recent history plays a major role in its continuing problem. --- Timestamp(s) - 00:39: Introduction - 4:40: The Next Hashtag - 06:58: Deadly Police Humor - 10:09: Hollywood Sellouts - 11:50: Ahmaud Arbery - 14:48: Settling For Uncle Joe - 15:34: The 1994 Crime Bill [Feat. Congressman Jamaal Bowman] - 20:07: The Radical King [Feat. Dr. Eddie Glaude] - 24:55: The Radical King (In His Own Words) - 29:36: Killmonger Had A Point - 32:13: Central Park Karen - 35:47: Race Riots - 41:23: Malcolm X [el-Hajj Malik el-Shabazz | ٱلْحَاجّ مَالِك ٱلشَّبَازّ] --- Important Links: #ReachRicky | Register To Vote | Ricky's Platform | Join DSA

FCS and Campbell University's standout QB Hajj-Malik Williams joins The Boys to talk about the short fall season Campbell played against 4 FCS opponents and his life’s journey that has led him to Campbell as well as much much more. (2:30-27:00) After the interview The Boys give their week 7 preview featuring: - Game of the week: Georgia @ Alabama - Players to watch: Brady White, Jeff Sims, Whoever plays QB for Miss State this weekend.-Gambling Picks of the week-Game Picks of the week

In this inaugural episode, DL introduces you to himself, what Black Rage is, and what his solutions are to move towards Black liberation within the United States. DL is a professor of African American history and culture uses historical actors such as Martin Luther King, Jr. PhD and el -Hajj Malik el-Shabazz (Malcolm X) to support his thinking, ideas, and how he formed his conclusions on what to do next. He asks us to create a new hashtag #RedRecord to tell the stories of everyday racism and tell our stories. Finally, he pays homage to some of his fallen loved ones--Ennis Newman and Dr. Jacqueline Rouse. --- Send in a voice message: https://podcasters.spotify.com/pod/show/blackrage/message

This is the FIRST broadcast since the governor issued the statewide stay-at-home order due to the global pandemic. We are celebrating the 70th bornday of Stevie Wonder and the 95th bornday of Brother Omowale / al-Hajj Malik al-Shabazz / Malcolm X. We also are memorializing many souls that have contracted the SARS-CoV-2 virus (corona virus) and died from COVID-19. EPISODE PLAYLIST 1. Malcolm X speech (INTRO) 2. People Get Up And Drive Your Funky Soul (INTRO) by James Brown 3. Green Power by Little Richard 4. Bayam Sellam by Manu Dibango 5. That Man Of Mine by Betty Wright 6. Groove Waltz by McCoy Tyner 7. Mo' Better Blues (f. Ellis Marsalis) by Irvin Mayfield 8. Black Orchid by Stevie Wonder 9. Sign O the Times by Prince 10. Running Song by AmberSunShower 11. 20 Seconds or More (f. Artie Green & Gerry Gunn) by Doug E. Fresh 12. Corona Clap by Dee-1 13. Keep Our Love Alive by Stevie Wonder 14. Theme to the Motion Picture “Cleopatra Jones” (OUTRO) by Joe Simon & Mainstreeters --- Send in a voice message: https://anchor.fm/jadestonevintagesoul/message Support this podcast: https://anchor.fm/jadestonevintagesoul/support

Today on Sojourner Truth, our annual Malcolm X special. 95 years ago, one of the worlds most important historical figures was born. Today, we celebrate the life and legacy of el-Hajj Malik el-Shabazz, also known as Malcolm X, who was born on May 19, 1925, in Omaha, Nebraska. Malcolm was a Black Muslim minister, activist, scholar and revolutionary who was a courageous advocate for Black liberation, social justice and human rights. He spoke out and fought against racism in the United States for its crimes against Black and Brown people throughout history. He was also a campaigner for unity among oppressed and impoverished communities around the world, including Asia, Africa and Latin America. He advocated for a new social system based on equality and peace. But Malcolm frequently warned that the fight against racism and economic injustice is extremely difficult, affirming that it must be fought for "by any means necessary." Joining us to discuss Malcolm X's life and legacy are Gwendolyn Zoharah Simmons and Dr. Peniel E. Joseph. Gwendolyn Zoharah Simmons is Professor Emerita of African American and Islamic Studies, University of Florida. Simmons received her BA from Antioch University in Human Services and her M.A. and Ph.D. in Religion with a specific focus on Islam from Temple University as well as a Graduate Certificate in Women's Studies. Simmons' primary academic focus in Islam is on the Shari'ah (Islamic Law) and its impact on Muslim women, contemporarily. Dr. Peniel E. Joseph is the Barbara Jordan Chair in Political Values and Ethics at the LBJ School of Public Affairs and founding director of the Center for the Study of Race and Democracy at the University of Texas at Austin. His latest book is "The Sword and the Shield: The Revolutionary Lives of Malcolm X and Martin Luther King Jr."

Today on Sojourner Truth, our annual Malcolm X special. 95 years ago, one of the worlds most important historical figures was born. Today, we celebrate the life and legacy of el-Hajj Malik el-Shabazz, also known as Malcolm X, who was born on May 19, 1925, in Omaha, Nebraska. Malcolm was a Black Muslim minister, activist, scholar and revolutionary who was a courageous advocate for Black liberation, social justice and human rights. He spoke out and fought against racism in the United States for its crimes against Black and Brown people throughout history. He was also a campaigner for unity among oppressed and impoverished communities around the world, including Asia, Africa and Latin America. He advocated for a new social system based on equality and peace. But Malcolm frequently warned that the fight against racism and economic injustice is extremely difficult, affirming that it must be fought for "by any means necessary." Joining us to discuss Malcolm X's life and legacy are Gwendolyn Zoharah Simmons and Dr. Peniel E. Joseph. Gwendolyn Zoharah Simmons is Professor Emerita of African American and Islamic Studies, University of Florida. Simmons received her BA from Antioch University in Human Services and her M.A. and Ph.D. in Religion with a specific focus on Islam from Temple University as well as a Graduate Certificate in Women's Studies. Simmons' primary academic focus in Islam is on the Shari'ah (Islamic Law) and its impact on Muslim women, contemporarily. Dr. Peniel E. Joseph is the Barbara Jordan Chair in Political Values and Ethics at the LBJ School of Public Affairs and founding director of the Center for the Study of Race and Democracy at the University of Texas at Austin. His latest book is "The Sword and the Shield: The Revolutionary Lives of Malcolm X and Martin Luther King Jr."

In this episode of Conversation Reparations, host Jumoke Ifetayo speaks with Dr. Akinyele Umoja and Dr. Errol Henderson about Malcolm X’s views on reparations.

In this episode of Conversation Reparations, host Jumoke Ifetayo speaks with Dr. Akinyele Umoja and Dr. Errol Henderson about Malcolm X’s views on reparations.

Today, we will take a look the legacy and contributions of El Hajj Malik El Shabazz as he expands the notions and ideas of African world history, justice, freedom, & citizenship… The collective and historical consciousness of the world in general—and the Africana world, specifically are still trying to grasp and in many instances are still grappling with the profound impact of the trajectory setting praxis of El Hajj Malik El Shabazz. In fact, interestingly most of us are still trying to deal with basic questions related to Malcolm X…the breadth and depth of his praxis prompts us to still ask: Who is Malcolm X?… Still, one question rises above all others: Have we been able to truly hear to understand the deep thought of El Shabazz? Malcolm is given to us as an enigma—an object—he was and is still feared—not only by those current power elite—who by the way directly remember the time of Malcolm as many of them were in positions of authority then and still are now (Malcolm was assassinated 55years ago) … But he is feared by many black folk who are comfortable with their positions in this segmented society—he is fragmented—disassociated from the larger Africana struggle for a more just and humane world. This disassociation becomes important to note as the civil rights manifestation of the freedom struggle is given as representing the completion of entire movement itself—consequently he seen as a rupture in black political, social, cultural, economic thought and behavior---he is juxtaposed to Dr. King... As we know, there have been many works that analyze Brother Malcolm, particularly by people of African descent in the U.S. One of the most potent reflections on this corpus on Malcolm was given in (1992) by Amiri Baraka when he argued that most of the work on Malcolm has been “distorted and co-opted by a generation of backward Black petty bourgeoisie who have never lived with Black people, never lived in the ghetto. Children of Black people who are a part of the anti-us apartheid movement of the 50s and 60s allowed to move to the suburbs and be the token. The masses of Black people did not move forward, only a small sector identified as “role models” for the rest. For them Black culture is abstract—a style, understood only in theory.” What this all suggest is that in order to truly understand Malcolm X we must do a few things: 1) El Hajj Malik El Shabazz must be situated and mapped in a longer context of Africana world resistance…his praxis is not an anomaly in the sociopolitical and cultural praxis of the African world---it is part and parcel of a larger Black Radical Tradition…a strain of radical thought and action centered on the connectedness of all oppressed African peoples; 2) once mapped this praxis must be placed in its proper place---it must understood as a human rights discourse. Or more appropriately an Africana critical human rights consciousness; and 3) in being understood as so… this framework can then be applied as deep critique—a theory critical of the complexities and nuances found in a society that is a product of racial capitalism. What we will hear next is El Hajj Malik El Shabazz in his own words... Our show was produced today in solidarity with the Native/Indigenous African, and Afro Descendant communities at Standing Rock; Venezuela; Brazil; Colombia; Cooperation Jackson in Jackson Mississippi; Avalon Village in Detroit; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples! Enjoy the program…!

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]

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani,   I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today we are celebrating the last and final day of Kwanzaa. Wow, what an experience but it’s coming to an end. And we will focus on an issue that is deeply rooted in African and African American culture: faith (or as we say in Swahili: Imani).   I’ll begin—as usual--by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 7 previous podcasts that introduce Kwanzaa and explain each of the days of Kwanzaa.   We learned yesterday that Kuumba or creativity is linked to finding and living your purpose (called Nia). They are both founded on knowing your historical and cultural identity. Your creativity is YOUR unique way of making the world into a better place; a place that is more beautiful, more beneficial and more productive than when you were born. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the seventh and final day. Take a deep cleansing breath before the celebration begins or find another way to quiet and focus your thoughts and energy. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.   Day 7: Imani (faith)   Habari gani! Your response: Imani!   One more time: Habari gani! Imani!   Now please give me the Swahili greeting. (pause) Imani!   The 7th day of Kwanzaa falls on January 1st. That’s right on New Year’s Day.   The last day of Kwanzaa...the first day of the New Year...has been a time of serious appraisal for African people. Also known as the "Day of Meditation" or "Day of Assessment," it is a period of self-reflection related to things done and things yet to be done. Following in this tradition, it is a time to ask yourself AGAIN the following three questions that we started with on Day 1: "Who am I?" - "Am I really who I say I am" - "Am I all I ought to be?" In addition, this is also a day when many Kwanzaa participants choose to pay particular homage to the ancestors...those of the community as well as those of the family.   This seventh day of Kwanzaa is Imani! Again, it means faith. What does faith mean in the context of Kwanzaa?   Dr. Karenga thought of Imani as believing in ourselves, our people, our parents and teachers, our leaders and the righteousnessness and victory of our struggle. It also stresses the importance of our vision for a better community and for a better world.   In the context of African spirituality, faith begins with a belief in the Creator (God) and in the positivity of the creation. Recognizing that all African spiritual traditions believe that we are formed in the image of the Creator, we are capable of self-mastery and development in the context of positive support, the ability to self-correct, care for and be responsible for each other. This allows us to also believe in our ability to create a just and good society. Faith in ourselves is essential.       We must also believe in the value and validity of our struggle for liberation, equality and justice and for a higher level of living. Many people link this to the belief in our capacity to carry out our role in history with dignity. This role is to start a new path and history for other oppressed people and establish a new paradigm for humanity.   This faith gives us the strength to invent, innovate and reach inside ourselves to find our true selves. We must not imitate others, particularly people who do not have our best interests at heart. We have the strength to struggle and ultimately prevail.   In the final analysis, we must have faith in ourselves and the people who support us. With love and understanding, we can step back onto the stage of human history as a free, proud and productive people.   Faith in our Creator (for many African Americans, this would be Jesus Christ) is well-established in the African American community. From the Negro spirituals, AME church, the Church of God in Christ and numerous other churches, faith is our source of strength and our ability to endure and overcome any hardship. And most of our popular leaders have usually emerged from the church. However, it is also been a source of “enslavement” by limiting our options and requiring that we endure and suffer through what should never be endured or suffered. Still, faith in our Creator will undoubtedly remain strong in the African American community as it is rooted in African spiritual traditions.   In modern times, many African Americans are linking their spiritual faith with their cultural heritage. The celebration of Kwanzaa has been the result. And this has enhanced our historical and cultural identity as well as our political expertise and strength. Dr. Martin Luther King, Malcolm X (later el-Hajj Malik el-Shabazz), Minister Louis Farrakhan, Reverend Al Sharpton, Reverend Jesse Jackson are modern leaders rooted in faith-based activism. Other leaders who came before them were Bishop Richard Allen who was born into slavery, later purchased his freedom and founded the AME church. Then there was Bishop William J. Seymour who founded the modern Pentacostal church and preached a radical Christianity. I can never forget James Cone who dedicated his life to confronting racism in the United States through his experiences in ministry, education, and authorship. He published the landmark book, A Black Theology of Liberation. Finally, Alexander Crummell was an American scholar, an Episcopalian minister, and founder of the American Negro Academy, which was the first major learned society for African Americans. Alexander Crummel was also an early advocate of African-American self-help and self achievement. There have been many others. And they walked the line between spirituality and progressive politics.   Let’s end here but I want to mention—again—the landmark book by James Cone called Black Theology of Liberation. This is a great book for anyone who thinks that they must choose between spirituality and racial progress. He also wrote God of the Oppressed and Black Theology & Black Power. All were perspective changing books for anyone stuck in the belief that it’s all about the struggle or that we as a people must wait for our “pie in the sky.”   Now let’s prepare to light the Kwanzaa candles:   First, the Black candle (in the middle) is lit. Red candle to the far left is lit Green candle to the far right is lit Then another red candle farthest to the left is lit. Then another green candle farthest to the right is lit. Then final red candle is lit. Last of all will be the green candle.   Take a moment to enjoy the beautifully illuminated candleholder (the kinara). Let’s enjoy the beauty of all seven candles on the kinara.   Now let’s read a story about the concept of Imani, the concept of faith. This final story will be read by my husband, Jonas.   Damon and Pythias (While not an African Folktale, has always been one of my favorite stories and it demonstrates the principle very well.) There was once a king who was thought of as a tyrant. His people hated him. He really wasn't such a bad person, but he had very bad advisors and they did cruel things in his name. They made him believe that he couldn't trust the people. So since he never listened to the people, he never found out what his advisors were doing. Whether he was a bad person or not, he was a bad king. In the town near the king's castle, there was a group of rebels. They decided that the only way to change things was to get rid of this king. They though that if they killed the king, his death would be a warning to the next king. So they held a meeting to see who would volunteer to assassinate the king. Among these rebels was a young man named Pythias. He said that he would volunteer, but that he had to wait for two days, just until his sister was married. Their father was dead and he was the only one who could perform the ceremony so that she could be properly married. They told him that they couldn't wait for two days, because the king was going to be out of the castle that following day on a hunting trip and it would be the only chance to get to him. So finally, Pythias agreed to do it. He was hiding in the forest the next morning with bow and arrow ready, but someone saw him and warned the king before he got a chance to shoot. Pythias was captured and brought before the king. The king's advisor suggested that they bring Pythias to the town center and execute him in front of everybody as an example of what would happen to rebels. Pythias did not regret what he had done. And he accepted his fate, but he pleaded with the king to give him one day to take care of his family business and see his sister properly married. The king laughed and said, "I will let you go if someone else is willing to take your place and die in your place if you fail to return." Now Pythias had a best friend named Damon. Even though Damon was not a rebel, he was a true friend to Pythias. There was nothing they wouldn't do for each other. So Pythias called out to the crowd and asked for someone to find Damon. When Damon was brought there, the king asked if he was willing to take Pythias' place on the gallows until he returned. Much to the amazement of the king, Damon agreed. The king couldn't believe his ears. But since he had made a promise, he had to keep his word. Pythias was released and Damon was chained in his place. Pythias rode as fast as he could, gathered his family together and performed the wedding ceremony. He took care of all his business and was heading back to the town center, when his horse fell and broke its leg. Pythias still had miles to go and he was on foot. Meanwhile, the king, who never believed that Pythias would come back, was telling Damon what a fool he was. "I have never seen anyone so foolish in all my life!" the king said, "He won't come back." "You have never seen true friendship." Damon answered. The king was sure that no man would voluntarily come back to his own execution. But Damon was equally sure that his friend would not leave him to die. Pythias had until midday to return. If he was not back by then, Damon would be killed. Pythias was running until he could hardly breathe, but he didn't slow down. Finally, he saw a man riding by and begged him for a ride. "Please!" he pleaded, "I must return to the town center or my best friend will be executed in my place." Pythias quickly told the man his story and the answered, "It is quite a story you tell. I would never forgive myself if I didn't see it through to the end." Pythias jumped onto the back of the man's horse and they raced to the town center just as the rope was being put around Damon's neck. "Wait!" shouted Pythias, "I am here!" The king was shocked! "I told you he would return." said Damon proudly. "In all my life I have never seen such friendship," said the king, "And now that I have seen it, I could never destroy it. I will let Pythias go free on the condition that you accept me as a friend as well." Damon and Pythias and the king became the best of friends. And with true friends at his side, the king began to see what bad advice he had been taking all those years. He sent away his former advisors and with the advice of Damon and Pythias, he became a just and fair king. If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Since this is the final day of Kwanzaa, so we will change from our previous days. At this time, we will stand and hold hands and say:   Harambee! Seven times-- one time for each day of the Kwanzaa ceremony.   Harambee means “let’s pull together!” in Swahili.   Ready?   Harambee! Harambee! Harambee! Harambee! Harambee! Harambee! Harambee!   Now let’s blow out all the candles.   This concludes the celebration of Kwanzaa.     Just a final note, Kwanzaa (or the principles of Kwanzaa) can be celebrated throughout the year, not only in December. Although it is connected with the harvest, it can be recognized every day. That’s actually a good idea; you can focus on one principle each day and how you can incorporate it into your life and pass it on to other people in your life.   Let’s just repeat them now:   Umoja (unity) Kujichagulia (self determination) Ujima (collective work and responsibility) Ujamaa (cooperative economics) Nia (purpose) Kuumba (creativity) Imani (faith)   Congratulations on completing Kwanzaa. And a special thanks to Eshu for his fantastic Kwanzaa stories that you can find at www.folktales.net. And a special thanks to my dear husband Jonas and amazing son for reading some of the Kwanzaa stories on this podcast show.   Let’s come to a close now.   Thanks so much for joining us at rememberinghistory.com where we are remembering history AND we’re making it. Every day. Bye for now. Harambee!!                    

New Mind Development Project A Focus on Issues of Concern Various Topics: Discussing G-d's Word in The Holy Qur'an, The Example of Prophet Muhammad, The Religion of Al-Islam and Imam W Deen Mohammed's Commentary  

Today is Malcolm X or El Hajj Malik El Shabazz's birthday (1925-1965). It is also the birthday of his friend and activist, Yuri Kochiyama (May 19, 1921), who met Malcolm X in the 1960s when she invited him to her apartment to meet Atom bomb victims who were touring the US. The meeting in her small apartment went well and this was the beginning of a friendship which lasted until his fatal shooting in the Audubon Ballroom, April 21, 1965. We are also joined by two artists, Tosin Aribasala from Lagos and Jean Pierre Simon from Cameroon. We'll play music, talk about Malcolm, black power and yes, the African roots of Argentinian tango.