Is racism really just a term for warfare?

In this excellent podcast by Onitaset, he examines the futile use of the term “Racism/White Supremacy” (RWS). He also gives illustrious analogies and metaphors as to why the common focus Black people have on “ending racism” is a dead-end road for Afrikan people, and Afrikans would be better off not only revitalizing our culture and nations to fit the threats we collectively face in the 21st century, but to actively seek power through the institutions and tools that are most useful at present.

I once read an exchange with a Neely Fuller-ite who was trying to seek sympathy for an east Eurasian woman who was allegedly being victimized by RWS. You can read the post here entitled, “The Counter-Racist Cul-De-Sac”. The commentator in opposition to this characterization mentioned that the Asian woman was indeed described correctly by the western Eurasian white woman as not being an “American” (read: white European). Furthermore, this east Eurasian woman had a west Eurasian boyfriend which is typical of these white-identified east Eurasian woman who are raised in the USA by parents who want them to be accepted by the dominate society as a member of the “model race” or an “honorary white”. The Fuller-ite couldn’t understand that the commentator was arguing that RWS only exists because it is a convenient excuse for Afrikans not organizing our own resources for achieving power, and that if the east Eurasian woman truly didn’t like RWS, she should re-patriate to an east Eurasian country which has plenty of nuclear weapons and a robust economy where she will be a first-class citizen. This obvious solution which was based in reality was rejected by the Fuller-ite because he needed to believe that “whites control everything and gave the nuclear weapons to the east Eurasians, therefore whites are still in control”, even if she decides to re-patriate. This is such a self-defeating position because it disables us, Afrikan people, from taking the initiative to secure our own survival. The west Eurasian woman went on to say that she was a supporter of Donald Trump and she voted for him so that “we can get you people out of our country”.

Sun Tzu...

A white woman like that would be regarded as a right-wing extremist or a white nationalist. Regardless of her label, I implore you to read the following article from a typical “white-leftist” whom you Afrikan people think is your friend and the last bulwark against the racist right. You can read the full article at this link.

To summarize the article, the writer basically stated that she lived in Senegal for a year as a Peace Corps volunteer, and interspersed among the references to the “brotherhood of man”, “personal fulfillment”, and “adopted family” tripe that these fake liberals routinely espouse, she states a viewpoint similar to that of a right-wing fanatic. Namely, that Afrikan and west Eurasian (American) cultures are too different to be compatible, and that the solution is to let Afrikans solve their own problems and to keep America white by not allowing Afrikan migration to the USA! This mind you after she was fully funded and welcomed by Afrikans to live for a year in their country. But, be that as it may, this statement of hers is counter-intuitive the negros who need to be part of the “Kumbaya Klan”. (pun intended) However, increasingly, with the ease of global travel, these white lefties are returning to North America and Europe disillusioned with their grand schemes of building a raceless society, and are deciding to protect the legacy of what their forbearers stole through rape, enslavement, theft, murder, and war.

Onitaset makes the brilliant insight that what is called RWS by Neely Fuller-ites is actually warfare. Therefore, any approach to solving this problem should be decidedly warlike. Now the definition of warfare is broad and takes many varied methods, from economic warfare, to psychological warfare, and most apparently conventional warfare, which is actually the least effective and most expensive in terms of energy, and manpower. It usually is the last stage of warfare once all other forms have been exhausted or proven ineffective.

I implore Afrikan nationalists, Garveyites, Pro-Blacks, Afrikan Spiritualists, Nationists, and members of the Conscious Community to consider dropping both terms “Racism” and “White Supremacy” and adopting new terms. Kamau Kambon describes it as “white world domination by terror”, others call it ethno-nationalism, I prefer the term white hegemony which I defined in my blog post “Why Mulattoes and other Hybrids are not Afrikan“. It is also in my book, ACBN: A Primer. Onitaset has written a couple of books which I also implore you to purchase, read, and consider their ideas as well. It is abundantly clear that many of the ideas of the last century have failed or been impotent in the face of the dangers we face. With these books and new concepts, it is time to reconsider the approach we are taking to gain power for Afrikan survival and sovereignty.

Article by Lumumba Afrika

N*ggerizing the Contemporary Black Body,Bill Maher uses the N word

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It happened for the first time when I was seventeen.

I was interning for a local politician in Fresh Meadows, Queens. The environment was a predominately white office perched in an affluent neighborhood. My parents were over-protective and would not let me go onto the street and hand out literature, so most of my time was spent handling office duties—and as I would learn, engaging office politics.

One day while inserting data, a young white man rehashed an event that happened at Howard Beach. Rather than give an overview of the event, he decided to recite a racially charged graffiti act verbatim. The epithet read “f*ck all you n*ggers.” After reciting these words, he looked straight into my face, seemingly searching for something that I refused to acknowledge by returning his piercing gaze.

A similar event would occur years later in an interaction with a racial psychopath I mistook for a friend. Similar to my first experience, my pseudo friend expressed outrage in the use of a racial epithet, yet took it upon herself to repeat her uncle’s use of the word n*gger.  Like the previous incident, she too stared in my face as she uttered the term, a gaze I saw in my peripheral because I had refused her longing gaze. This same friend would go on to show me her white boyfriend dressed in blackface for Halloween. We have since lost touch, her face dissipated into a grudging appreciation for presenting a necessary evil to awaken my consciousness.

These particular incidents illustrate the antiracist efforts implemented by whites uncomfortable with black presence, working to transfer their discomfort onto the oppressed black body. This transfer is never painless. Rather it reflects the evil deemed necessary to maintain a fictive whiteness. The black body has historically been used a canvass for western anxiety, making the n word a common painting drawn on the black body to appease the demands of a white supremacist hierarchy.

Despite having the opposite effect, these incidents overtly functioned to distance the individual white body from their racist collective– an impossible, and disingenuous feat given the racial climate that defines America. It is this racial climate that predisposes any antiracist effort to inevitably help not hinder white supremacy.

Flash forward to this past semester. The setting is a writing course at a private university in New York City. To introduce a unit on critical queries I play Jadakiss’s “Why?” I am sure to play the clean version because as a black female on a journey to conscious, I have no place for expletives in my life let alone my classroom. Yet despite my efforts, when prompted to respond to a question in the song, a white female student stated “Why N*ggas can’t get no job?” despite the version played in class that stated “Why brothers can’t get no job?”

To which I responded “what did you say?”
She then proceeded to repeat the sentence and epithet. Every student in the class looked down. But, the worst is yet to come. When confronted about her word use she became combative and argumentative. This is the issue with the n word.

Is it an issue that white people use the n word? Yes. But this is not racism. It seems an essential component of oppression to preoccupy the oppressed with branches of racism and not the roots. Take for example the often unpleasant white and foreign businessmen that dominate black communities throughout America. Is it a problem that they are often unpleasant? Yes. Is this racist? No.

It is racist that the white and non-black foreigner monopolizes black economy—taking our money out of our communities. It is racist that the American system is designed to prevent black business ownership. Racism is the systemic action and language seen in the Constitution and Declaration of Independence. It is the societal hierarchy white people observe in every aspect of western culture. Using the n word is yet another means for white people to assume their acquired hierarchy over black bodies. This student used the n word in the classroom of a black female instructor and fought for the right to use a racially offensive term–that’s racism. Bill Maher illustrated a similar dynamic in his use of the n-word Friday evening.

Bill Maher welcomed guest Senator Ben Sasse on his HBO show “Real Time” in which the pair joked about the fields of Nebraska. When invited to “work the fields” by Sasse, Maher responded “I’m a house n*gger” to a reserved laughter from his audience, to which he expressed his gratitude.

Was Maher wrong for using the n word? Yes. But this was far from the first racist comment Maher has made and won’t be the last. It seems his sexual fetish for black Women serves as a means to validate his racial insensitivity to those foolish enough to believe that having sex with blacks makes forgives their racist tendencies. The very house slaves that he references were both products and victims of the white slave masters, and it is this ignored context that composes the core issue here.

The historical trajectory of black bodies in this country is not funny. The means for initial western wealth, who received cyclical disenfranchisement in exchange for centuries of labor, is hardly a laughing matter, at least for those robbed. In using the n word, the white person induces a collective amnesia that when retrieved portrays the retriever as “living in the past” or “playing the race card.”

Blacks have yet to receive reparations or even inclusion into canonical history for providing the greatest sacrifice for this country, so it seems a fractional effort for the western world to retire an epithet used to verbally subjugate the black body.

So why can’t the word be laid to rest?

The answer is simple, it bears too much power.

Many will say that “n*gger” is “just a word” and blacks put “too much emphasis” on this word. But it was never blacks who put too much emphasis on a term foreign to their indigenous tongue. This was never our word, rather the word is conjured from white creation solely to conceptualize black denigration. Yes, it’s an issue that blacks use the word. But until the black collective maintains power in economics, media, employment and housing , they lack the ability to be racist. Furthermore, it is not the black collective who have issues getting over themselves, it is the white collective that expresses difficulty “getting over” their fictive placement on a stolen land.

The abducted African remains the foundation for western wealth, and their significance much like the emaciated and overworked bodies have dissolved into the stolen American soil. Yet instead of sprouting seeds of progress, this soil breeds a continued oppression of black bodies. This oppression is perhaps most evident in the western words implication that colloquial or comedic use of the term “n*gger” symbolizes racial progress.

Thus, in waiting for the term’s retirement, the black collective anticipates the impossible–for the white world to take a small step to relinquish their systemic power. The term was implemented as a means to maintain a position above the black body, and whites continue to use the term publicly for the same reasons. Maher, could have easily, and I’m sure he and the majority of whites do, used the n word off camera. The decision to do so publicly was because he could. Similarly, in my provided examples, each white individual used this racial epithet in a public place, drunk off a systemic white power that conceives every public space as subject to white domination.

The sadistic white mind— historically inebriated off power—assumes the height of racial psychopathy in staring into the black collective and calling them what every stolen opportunity, every stolen dollar, and every drowned, whipped, lynched, burned and raped ancestor symbolizes in past and present America.

Interestingly, this gaze into the black eye, is a central component of my two earlier examples. Notably, both acts seemed centered on not just saying the word to a black person, but staring them in the eye as they did so. I align said behavior with the traditional racial psychopath who looked blacks in the eye as they raped them, who looked as black flesh was chewed by dogs, who watched the life leave a black body during public lynchings. Namely, my mind thinks of the late Claude Neal and the white eyes that watched his flesh be torn from his body and jammed down his throat in a torture murder that lasted several hours. Let us not forget the white gazes that purchased the mutilated portraits of black bodies, and those who purchased black limbs ripped from their bodies in mob attacks.

White desire to induce and see pain illustrates white assemblage as contingent on black dismemberment—substantiating the white collective as what Dr. Bobby Wright labeled a racial psychopath who performs evil with no conscious.

Maher does a similar act in staring down the contemporary pain of the black collective, and mocking the very institution that proved a platform for his lucrative whiteness and conventional success. His ability to stare into the collective gaze of the black collective and use a term that  jests the narrative of the abducted African violates the black body in the same manner as a lynching or rape.

Using the n-word is a socially accepted means to verbally assault the black body. The word does not function with the simplicity of an article, or the certainty of a noun. For the “n*gger” is no person, place or thing, it is an action. In a 2007 essay for The Atlantic entitle N*ggerization, Cornel West defines “n*ggerization” as the following:

N*ggerization is neither simply the dishonoring and devaluing of black people nor solely the economic exploitation and political disenfranchisement of them. It is also the wholesale attempt to impede democratization—to turn potential citizens into intimidated, fearful, and helpless subjects.

To use the word “nIgger” is an attempt to “n*ggerize,” to subject the black body to a verbal bludgeoning that ties the contemporary black body to a tree beside the ghosts of their ancestors, bare-backed and anticipating the physical wrath of white supremacy designed to force the black mind to mentally acquiesce to inferiority.

Therefore, it goes without saying that Maher’s apology is as insufficient as it is insincere. It also goes without saying that Maher should lose his job. Although it is doubtful that he was every deserving of such visibility anyhow.  Nevertheless, whether fired or not, Maher’s fate will not stop racism. Who knows, Maher may have a clause in his contract that promises a huge payout if fired. He is also at the end of his career, and in addition to being a white man in America, it is guaranteed that Maher will not suffer, because earth is not hell for whites. Thus, it is not his job that the conscious community desires Maher to lose, it is his privilege.

Will the heat of hell change the setting? No, just as firing Maher will not end black suffering. If Maher does get fired the firing will function to imply that the world has “come a long way,” despite occurring in a world where Bill O’Reilly can get fired for “sexual misconduct” but cops are not fired for murdering black men, women or children.

It will also serve as the foregrounds for firing blacks who saying things like “white people,” “pass the crackers” or even “white privilege.” As an oppressed group, we must be sure not to misconstrue what appears to be an opportunity for progress for what it is—an opportunity. Nothing in America has been said or done for the sole purpose of helping blacks, and America proceeds cyclically not linear.

Welfare, affirmative action, diversity initiatives, financial aid, etc all function to aid whites, despite seeming to provide opportunities to the disenfranchised. Moreover, in accordance with the historical trajectory of a country established on the spilled blood of those labeled “other,” the white world will find a way to turn n-word, a source of collective black pain, into a gain for whites.

Article by CC Saunders

Get Out- Interracial/Horror Film(Hidden truths)

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Jordan Peele’s directorial debut Get Out proves a fascinating engagement with the racial truths of the contemporary world. The film centers on interracial couple Chris and Rose who are traveling to meet Rose’s parents in a New York City Suburb.

Prior to their visit, Chris asks Rose if she told her parents that he is black. Rose makes a mockery of this query, a query that encompasses the film’s many acts of foreshadow and dramatic irony. Get Out proceeds to illustrate that it is Chris’ blackness that makes him Rose’s prey. The couple’s visit to meet Rose’s parents proves a sick and calculated effort to abduct black bodies and re-appropriate them as a means to enhance the lives of a white counterpart. In short, the film’s resonance lies not in the images themselves but what lies beneath.

1.White Liberal

One of the most demonstrative illustrations in the film is its portrayal of the “white liberal.” Rose, Chris’s girlfriend not only dates a black man but defends him in the face of overt discrimination. Chris is racially profiled by a police officer on the way to meet Rose’s parents. The policeman asks Chris for his identification, to which they receive Rose’s wrath. After the incident, she states that she won’t let anyone “F%ck with her man.” But little does Chris know, Rose is merely protecting Chris the object and not Chris the person. This objectification becomes clear in the silent auction that takes place in Rose’s parent’s garden. What they disguise as “Bingo” is an auction where interested white buyers place bids for the black body Rose brings home. So questions like “Is it better?” referencing black male sexual performance, is the query of a prospective buyer desiring a worthy investment.

Rose portrays a physical embodiment to the phrase “every shut eye ain’t sleep and every goodbye ain’t gone.” An assumed ally can very well bear oppressive feelings towards a marginalized body. Assumed allies often veil self-interest in seemingly supportive gestures. Namely, Rose does not verbalize her prejudices yet is not any different or better than her parents or their “garden party” guests.

2. The Poisonous Apple

Get Out depicts Chris, a black man,  as an Eve-like figure and Rose, a white woman, as the poisonous apple that exploits his vulnerabilities and renders a series of irreversible consequences. The film intertwines physical hypnosis to induce black acquiescence to a  new identity. Rose acts as a form of hypnosis in her pursuit and pseudo-love for the black male. In seeking to consummate white acceptance and assimilation in his romantic relations with white women,  the black male body enters a vulnerable state exploited by his “prize.” Thus, Rose uses her external appeal to sink her thorns deep into the black male psyche. Just as their love seems to bloom, it is not Rose who dies, but her black lover–illustrating the measure of a rose’s beauty is the ability to distract admirers from its thorns sinking into their flesh.

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3. Science and black experimentation

The Armitage family abducts blacks, hypnotizes them, and uses the black body to improve white quality of life. The procedure leaves a small portion of the black brain but replaces the majority with a white brain. Thus, the black person becomes “a passenger” in his own body. This procedure seems synonymous to the abduction of African bodies and displacing them onto indigenous soil. This displacement renders the black body a passenger in the western experience as each generation proves more distant relationship to their African origins. While the African brain may not be physically extracted, it becomes westernized so that descendants of abducted Africans feel more American than African–making the black body a commuter in their own oppression.

Interestingly, upon first meeting, Chris and Rose disclose that they hit a deer on their way up. In response, Rose’s father remarks that they “did a service” by hitting and ultimately killing the deer. It is this same ideology that prompts the white conservative to seek out black bodies to dismember for their own personal benefit. In their minds, the Armitage family does a service to blacks abducted for their procedure, as their procedure affords the black body a purpose believed to not exist outside of serving whites. Prior to preparing Chris for the procedure, Mr. Armitage asks him “What is your purpose, Chris?” To pose this question prior to their intended procedure suggests that their use of his body incites a purpose otherwise non-existent.

It is this same ideology that prompted white doctors and scientists to use black bodies to test out medical procedures. Henrietta Lacks’ doctor felt entitled to the contents of her vagina, so much so that he did not even consult her next of kin prior to abducting her cells. The pearl-like substances that killed her would acquire purpose in the lives Lacks would come to save following her death. Thus, just as the Armitage family deems the black body purposeful in servicing whites,  Henrietta Lacks’ story similarly illustrates the black body as purposeful solely when appropriated for western motives.

Slavery and the contemporary world implement a similar ideology as the most celebrated black figures: athletes, entertainers, and actresses all serve whites. Thus, the television, radio and even the education system all act as an informal hypnosis implemented as a means to control black bodies and place them on a dead end path to white servitude.

Film Review Get Out

4. The unassumed intellect

Get Out channels Charles Chestnut’s “The Goophered Grapevine” and “Dave’s Neckliss” in illustrating the unassumed intellect in Chris’ TSA friend, Rod Williams. For those unfamiliar with Chestnut or these stories, a prevalent style of Chestnut is to implement a character who due to their vernacular speech prompts most to assume that he is intellectually deficient. The unassumed intellect uses these preconceived notions to his advantage and deceives his “intelligent” counterparts by the story’s conclusion.

Similarly, Williams provides comedic relief to audiences in his delivery. Yet the dramatic irony evokes laughter from some and frustration from others as audiences know that Williams is the sole party in the film that knows the truth. This depiction functions positively, as it evokes a caricatured black image as a means to exploit presumed western conceptualizing of black intellect. In a perfect world, caricatured imaging of blacks would disappear completely. However, it is an act of advancement to include stereotypes in a way that prompts contemplation, or that performs in a way to challenge western predilection for the compartmentalized black body.

The Final Verdict

The most resounding part of the film for me is when the black male body reappropriated as the Artimage grandfather, snaps out of his hypnosis and not only shoots Rose but shoots himself. This depiction illustrates black detachment from a controlled identity as a necessary component to disabling mental enslavement. Furthermore,  blacks not only have to rid themselves from physical obstacles but the part of ourselves that encompasses these harmful ideologies.

My least favorite component of the film was the means in which the hypnotized black body reverts back to semi-consciousness. Although the black body is held hostage by a white brain, it a flash or white light that snaps them back into consciousness. Thus, although it is a black man who physically saves himself from his pending imprisonment–it is a stroke of white light that enables his escape.

Thus, while seemingly a cautionary tale to interracial dating, or to the black body trusting whites in any capacity–the film evokes a white savior in representation rather than form. At surface level, the film seems to evoke the separatist ideology implemented by civil rights leaders like the late Malcolm X. However, the authorship of said movie makes this close reading impossible to take seriously. For this reason, Get Out reminds me a lot of Birth of Nation.

After viewing both Birth of a Nation and Get Out, I left the theater somewhat content. These feelings faded almost instantaneously as I realized that these movies while depicting the complexities of the historical and contemporary black experience can only resonate but so deeply. Namely, both Peele and Parker write and produce movies that should be revolutionary, but are not.

Jordan Peele and Nate Parker both conclude their films in the same manner. Specifically,   Birth of a Nation and Get Out end with all central white characters are murdered by blacks. While fatalities at the hands of blacks substantiate black bestiality, it also functions to depict white bodies as factors that must be eliminated to free blacks from an oppressive state. Like Birth of a Nation, Get Out is authored and directed by a black male married to a white woman. This dynamic casts said black authors as significantly less harmful and least likely to actually eliminate the white demographic because to do so would be to not only murder their wives but the mother of their children. Furthermore, with their interracial unions, the black male writer and director assumes a non-threatening stance in which the murder of fictive white characters seems an artistic choice rather than a means to uplift the black collective.

While the western world attaches a taboo labeling to interracial unions, these unions function favorably to foment white supremacy. The strongest black leaders are strong not because of what they say but because of what they do. Thus, these films are noteworthy, not revolutionary, as it is not enough to implement images that suggest an ideology disconnected from the thought and action of the author.

Writer and producer Jordan Peele also complicates the ability to take Get Out seriously with his comedic background. Thus, his depiction of a white family who abducts blacks and uses their bodies for their own benefit—becomes a well-executed joke rather than reflective of a past and present horror not limited to a New York City suburb.

Article by C.C. Saunders

 

Who killed Martin Luther King?

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Every January, we start hearing Rev. Martin Luther King, Jr’s infamous, “I Have A Dream” speech, but if you research this still very classified and mysterious murder—and even deeper, the dayz that led up to his assassination—you’ll find this dream is in fact (and continues to be) a nightmare!

This night terror became even more deceitful when white media labeled James Earl Ray the lone assassin. While most accepted, there are those that knew there was another side of the story that was being purposely suppressed.

After witnessing Master Historian, Steve Cokely’s research, we at DGT believe he was able to prove this collusion involved more than Ray. In fact, Cokely points to Jesse Jackson as a pawn used to both murder and replace MLK!

In this conspiratorial gumbo stew, we also find along with the U.S. Government, ‘Gay’ Edgar Hoover, the CIA and COINTELPRO, and countless so-called “Jewish” agents, the Boule’ (aka Sigma Pi Phi Fraternity, Inc) also had a hand in it! In particular, we find Boule’ member Jesse having something to do with the changing of King’s room (to #306) as well as putting King’s blood on his shirt once he was dead only to show up later claiming he was the anointed one to lead announcing himself as the heir apparent.

The question that’s been asked but from the wrong context is “why was King assassinated?” See, the MLK whitefolk want people to know about is that he was nonviolent and simply died at the handz of some redneck peckerwood whiteman. What they don’t want you to know is that Martin was changing.

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Having traveled the non-violent route, he realized whitefolk would still continue to be violent. And after Malcolm X was killed, I find King realized the inevitability of his fate; the mortality of his life, yet also understood the important of his last transitioning message; the immortality of self-reliance. This “new” mindset accelerated his death.

In Dr. Kings’ 1967 book, ‘Where Do We Go from Here: Chaos or Community,’ he wrote:

“Black Power, in its broad and positive meaning, is a call to Black people to amass the political and economic strength to achieve their legitimate goals. No one can deny that the Negro is in dire need of this kind of legitimate power.”

King also went on to write:

“Black Power is also a call for the pooling of Black financial resources to achieve economic security. Through the pooling of such resources and the development of habits of thrift and techniques of wise investments, the Negro will be doing his share to grapple with his problem of economic deprivation. If Black Power means the development of this kind of strength within the Negro community, then it is a quest for basic, necessary, legitimate power.”

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The ideas King had on Black politics and economics were the same as Malcolm X. This only heightened the FBIs desire to eliminate King if he were to use Black Nationalist tactics that would be enforced by their Counter Intelligence Program (COINTELPRO), a program designed to neutralize, disrupt and dismantle Black organizationz.

March 4, 1968, the FBI released a classified document that included the need to:

“Prevent the RISE OF A ‘MESSIAH’ who could unify, and electrify, the militant Black Nationalist movement. Malcolm X might have been such a ‘messiah;’ he is the martyr of the movement today. Martin Luther King, Stokely Carmichael, and [Nation of Islam leader] Elijah Muhammad all aspire to this position. Elijah Muhammad is less of a threat because of his age. King could be a real contender for this position should he abandon his supposed ‘obedience’ to ‘white, liberal doctrines’ (nonviolence) and embrace Black Nationalism.”

April 3, 1968, in Memphis, Tennessee, Rev. Dr. Martin Luther King Jr. gave the speech that is now known as “I’ve Been to the Mountain Top.” In his speech he stated:

“And our agenda calls for withdrawing economic support from [big corporations]. And so, as a result of this, we are asking you tonight to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy, what is the other bread? Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart’s bread. As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain. We are choosing these companies because they haven’t been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these men who are on strike. And then they can move on downtown and tell Mayor Loeb to do what is right. But not only that, we’ve got to strengthen Black institutions.”

Of the blatant pro-Afrikan jeweled instruction/solutionz he courageously mentioned, these were tangible thingz that could be done non-violently. Such as:

“I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a ‘bank-in’ movement in Memphis. So go by the savings and loan association. I’m not asking you something we don’t do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We’re just telling you to follow what we’re doing. Put your money there. You have six or seven Black insurance companies in Memphis. Take out your insurance there. We want to have an ‘insurance-in.’ Now  these are some practical things we can do. We begin the process of building a greater economic base. And at the same time, we are putting pressure where it really hurts. I ask you to follow through here.”

This speech would become King’s last public wordz. April 4, 1968, precisely one month to the day after the COINTELPRO memo was released, Dr. King became a victim of American terrorizm.

But as stated, this was orchestrated by more than just James Earl Ray, and even COINTELPRO. See, we don’t look at the direction the next so-called “leader” took.

Historian, Anthony Browder had this to say in his book, From the Browder Files:

“…[T]he memory of King’s life and struggle is slowly being diminished.

Several years ago, on Dr. King’s birthday, I was invited to discuss his life on a radio program. I arrived early and sat in the waiting room and listen as the host played a recording of Dr. King’s “I See The Promise Land” speech. This was King’s last public speech and it was recorded the evening before his assassination.

I had brought a book of King’s speeches for the interview and read along with the recording. I was shocked to discover that the most significant portion of King’s speech (over one page of text) was edited out of the recording. I noted that this speech was recorded on Motown records, with liner notes written by Mrs. King. The text omitted from the recording was of a different image of the King that we now know. This King discussed the power of the black dollar and urged the citizens of Memphis to take their money out of the white owned banks and insurance companies and put it in black owned institutions. This King called for an immediate boycott of Coca Cola, Sealtest Milk and Wonder Bread. This King never got an opportunity to implement his new strategies because he was killed the following day.

Recently I’ve learned that King and Malcolm had talked of developing joint strategies for combating racism in the north and south. But Malcolm was assassinated before they had formulated a plan of action. King later became a marked man when he spoke out against the Viet Nam war in 1967, and advanced the call for human rights just as Malcolm had done.

Since Dr. Kings assassination and the establishment of his holiday, his legacy been reduced to one speech and four simple words…”I have a dream.” Now Malcolm’s image is being watered down so that it is more palatable to America’s tastes.

If we want to know the real Malcolm or Martin, or any other African or African American hero or shero, we must be willing to dig deep into their past. We must read their writings, listen to their speeches, and not be mislead by Hollywood productions and made for TV movies of their lives. We must study the treasured lives of those near and dear to us and we should not expect their stories to be handed to us on a silver platter.”

[Excerpt from ‘Fakin’ Jack(son)‘:

August 19, 2003, The Final Call printed a piece entitled, “SCLC Returns to Memphis”. Many are not aware there are those who believe Jesse was involved in Martin Luther King’s death and that there was an investigation—even the late Corretta Scott King (later retracted by the Final Call the following week. Why really? Don’t know)!

Remember back in 1998, right before the alleged assassin, James Earl Ray, met with the King family? Many don’t know that the following year there was a conspiracy trial (King vs. Lloyd Jowers and other unknown conspiratorz) for King’s death in 1999, where a jury consisting of six Afrikanz and six whites concluded King’s death was in fact, a result of a multi-tiered government conspiracy.

At the end of the trial, good ol’ Jesse wrote an editorial that appeared in the Los Angeles Times, where he stated, “For those of us who were with Dr. King in Memphis, the ‘lone assassin’ theory always seemed suspect. James Earl Ray had neither the means nor the method nor the motive to stalk Dr. King, shoot him and arrange his own getaway. Despite these misgivings, the lone assassin theory became the near universal explanation. Deviation from it was too forbidding, for any conspiracy would point directly to government involvement, or at least acquiescence, in King’s murder.”

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A panel consisting of Cokely, Dick Gregory, Martin King III, Rev. Bernice King, attorneyz William Peper and Lewis Garrison and otherz—was put together by the SCLC (Southern Christian Leadership Conference) entitled, “Fact or Fiction: The Assassination of Martin Luther King, Jr.”, where they talked about the setup that had MLK on the second floor balcony of the Lorraine Motel (in Memphis, Tennessee) at 6pm as a sitting duck for a bullet.

It is alleged 15 minutes before King was shot, Jesse removed a community group from the hotel that was there to protect King. Why? And why hasn’t anyone questioned him about this? In addition, the evening before that fateful day (April 3rd), the night he performed his last speech, “I’ve Been to the Mountaintop”, it’s believed a ‘practice run’ was conducted where King, Jesse and party was pictured outside the motel on the second floor at 6pm on their way to dinner.

It is also believed by some that MLKs room was mysteriously changed from the ground floor to second floor that same evening. 6:01pm the following day, a .30-06 caliber rifle bullet rang out entering King’s right jaw, traveling through his neck, severing his spinal cord, stopped in his shoulder blade, and shortly thereafter, ended his life.

If you look at the pictures from the day King was killed, none have surfaced (to my knowledge) that show Jesse on the balcony with King’s right-hand man, Ralph Abernathy and Boule’ member, Andrew Young. But somehow, the picture from the day before became the ‘official’ candid moments before King died. As well, amongst the chaos, Jesse’s career just so happened to take off…

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After the ambulance took away his body, all that was left was a massive amount of King’s blood. Abernathy, in a state of shock grabbed a jar and started scraping up the blood, crying how it was King’s blood and precious, “This blood was shed for us,” he allegedly stated.

Nearly a whole half-hour after King was shot, Jesse comes on the scene, makin’ his way to the balcony—many thought he was hiding down by the pool. Young rememberz seeing Jackson dip his handz in the huge pool of blood and after raising them to the sky, wiped the blood on his shirt. Young stated, “people freaked out and did strange things… it was… it was… I mean, what do you do in a moment like that?” If you’re Jesse, you take advantage!

The majority of hedz from the SCLC quickly followed King to the hospital leaving Jesse Jackson behind. This is where Jesse seized the opportunity! He told otherz not to say anything to the Media. Once the Media arrived at the hotel, they quickly focused on Jesse, now with King’s blood all over his shirt. With the rest of the SCLC at the hospitial, Jesse pretty much anointed himself—with the sacrificial blood of King—as the media spokesman stating to the press, “The black people’s leader, our Moses, the once in a 400 or 500-year leader has been taken from us by hatred and bitterness. Even as I stand at this hour, I cannot even allow hate to enter my heart at this time, for it was sickness, not meanness, that killed him. People were, some were in pandemonium, some were in shock, some were crying, hollering, “Oh, God!” And I immediately started running upstairs to where he was and I caught his head and I tried to feel his head and I asked him, I said, “Dr. King, do you hear me? Dr. King, do you hear me?” And he didn’t say anything and I tried to hold his head.” So noble of him to come on the scene after everything went down!

(Exceprt from, ‘And the Walls Came Tumbling Down‘ by Ralph David Abernathy, “It seems that shortly after the ambulance had left, the press had converged on the place, camera crews and reporters, local staff and network, all eager to put someone on camera to tell the story. Jesse and Hosea had both agreed that until they knew what had happened, they would avoid the press and stay out of sight. At least that’s what Hosea had thought was the understanding.

So he was more than a little surprised to look out the window and see Jesse, standing in front of several cameras, speaking into a microphone that a reporter was holding in his face. Curious, Hosea slipped outside and eased up behind Jesse, though on the other side of a chain-link fence.

“Yes,” Jesse was saying, “I was the last person he spoke to as I was cradling him in my arms.”same story, or very nearly the same, that morning on The Today Show.” (end Excerpt)

While the rest of SCLC was back at the motel trying to figure out their next steps, like Bobby Brown leavin’ New Edition, after meeting with reporterz outside the motel, Jesse quickly left Memphis, makin’ his way back to Chicago where in 14, I repeat, just 14 hourz after King’s death, he appeared on the Today show with his bloody shirt while a newly hired booking agent got him spots on other TV showz. You mean to tell me in the midst of all this chaos, this cat found the time to hire a bookin’ agent?! King just died, yo!!

And the show didn’t stop there! Later that afternoon Jesse appeared before the Chicago City Council wearing a blood-stained shirt and saying that it was the same shirt he had been wearing the previous evening when he had held Martin.

Now ask yourselves, why else would he wear a shirt with blood on it from the previous day? He surely didn’t wear this shirt as he travelled back to Chicago from Tennessee! In addition, why would he tell bold-faced lies of him bein’ the last person he spoke to when he showed up 30 minutes after he was shot? As many believe (and some can prove), this wasn’t Jesse seizin’ an opportunity that just so happen to fall in his lap, this was planned! Overnight Jesse Jackson became a nationally known figure, self-appointing him as the next leader of the Civil Rights Movement!

Oh, Jesse wasn’t alone! Many hedz know he was a gangster (had affiliation, along with half-brother, Noah Robinson, with the notorious street gang the Blackstone Rangers and leader, Jeff Fort, who was later convicted of killin’ more than 200 people). So we can assume Abernathy, Young and company feared Jesse’s constituents with some not make waves; to go along to get along.

Several hedz, along with Young created the historical photo-still that fooled the whole world, they pointed in what’s believed by several hedz, in the wrong direction of where the shot came from. One other jewel is the allegationz of King tellin’ his close friend, Ralph Abernathy, not to trust Jesse, suspecting him to be an agent.

What fellow Boule’ member Andrew Young said and what we know of Jackson’s steps hourz after King was dead, it’s quite obvious a blind-eye was turned enabling the collaboratorz and possible true gunmen were able to get away. The following actionz of Jackson are what standz as a reason questionz remain:

  • Jesse had MLKs room changed from the first level to the second level floor at the Lorraine hotel, room 306.
  • Orchestrated or partook in pointing in the wrong direction the alleged shots came from.
  • Didn’t wear a tie coding him as a “friendly” as assassinatorz were told not to wear a tie (see in Cokely’s video, pt.2)
  • Rubbed his handz on King’s bloodied chest, saturates them then rubz his handz on his shirt later to show up alleging him the next anointed one.

From what we know tracking Jackson I pose this question: why didn’t this self-anointed protege of MLK carry on the new agenda King spoke of in his last dayz? We know both were in Boule’, but with MLKs certain transformation and knowing what we know of the Boule’ and how their known and written allegiance to GWS (Global White Supremacy), it’s easy to suspect why Jesse did what he did pre- (spying, not having MLKs trust), during- (pointing in wrong direction of shooter), and post- MLKs death. I can only imaging had he lived at least one more year what we would’ve learned about the U.S. government, Jesse, and the Boule’.

Despite his rep of short-lived boycotts; despite being part of the 381-day Montgomery Bus Boycott, he has yet to implement any of the clear win strategies MLK laid out in his last speech and book.

With the official record files on King and his case to be “fully” released to the public around the year 2028, I ask this last question, what kind of justice system waits 60 yearz to release publicly when at this point, the culprits and co-conspiratorz will long gone?!

As you enjoy this King Holiday, take a few moments to reflect and educate yourself on the story they don’t want you to know by watching Cokely’s lecture and learn just who actually killed MLK, or at least has blood on their shirt—I mean handz!

Know that what they want you to know is not what you should know.

Dua, MLK for your courage to accept your change and be vocal about it and Bro. Cokely for your research and courage to share!

Bless…

Article written by M’Bwebe Aja Ishangi