"BORN TO BE LOVED; LOVE TO BE HATED!"
His Anger Teaches Everybody Reality!!
It's your boy BOBBEE BEE "THE HATER" aka the trouble maker from the "city of brotherly love" I am an obnoxious, opinionated, third grader whose ego is bigger than T.O.! I am an "odd"combination of Terrell Owens, KOBE Bryant, Rasheed Wallace, and Allen Iverson!
by Eric D. Graham #TheRapProfessor. If you like what you are learning ($JeffreyBarnes)
I ask this question, my mother ask me this question, and I figure non-blacks must silently (if they are wise) ask it too. No right appears more sovereign to socio-economically disadvantage blacks than naming their offspring some phonetic combination of sounds, apostrophes, prefixes and suffixes that mimic what is believed to represent an African name.
If such naming correlates to reduced life outcomes, including income, as studied by Freakonomic-economist Steven Levitt and Harvard economist Roland Fryer, we are left to wonder why parents, especially mothers, choose this route.
I will postulate that naming one's offspring is a non-trivial extension of the ultimate expression of independence, that of bringing a child into this world, such as it is. For the downtrodden, however they come by their downtrodden-ness, control over their lives is practically non-existent. From birth to the grave, others tell them the measure and direction of their every move, less they end up in some worse place or shape.
The decision to have a child and what to name them is, sadly, part of the one time in their lives that they get to do exactly what they please. Never mind that the child might forever pay a price. To the parent, the name is a lasting show of independence to a society that will forever force them, and their child, to conform to what others think is best.
Some might say that such naming is selfish, and it might be, but Levitt and Fryer offer that correlation is not cause. Being born poor is the greatest influence to adult disadvantage, not your name.
A 'black' name, like Roshanda, does not cause the holder to live a life of social and economic disadvantage, but rather it is still the choices that Roshanda and her caregivers make in her life.
The choice of studying well and working hard, even as the playing field is un-level, is still hers. I have met many impressive, accomplished, funny-sounding named people, of all colors and backgrounds.
However, let's be clear, the naming objective of all parents, throughout the ages, has been the reasonable accommodation of self-expression and placement of their child on a proper road to success, including one of minimal ridicule.
Those parents who choose self-expression alone are telling the world where their priorities come to rest.
NORTH CAROLINA-(BASN)-We, all, have read the Bible. Or skimmed through it. Misquoting scriptures, forgetting verses, making up stuff, and formatting our own interpretations, while attempting to make sense of the four gospels, which were allegedly written by Mark, Matthew, Luke and John. Therefore, during Black History Month, we, at Blackathlete.com, decided to create our own gospel according to some of our great scholars, thinkers, and leaders.
The Gospel According to Malcolm X
The world pushes the African around because we give the impression that we are chumps, not champs, but chumps, weaklings, falling over ourselves to follow other people rather than our own traditions.
The Gospel According to Dr. Ben
African-Americans have not yet learn that no other people have continued to worshipping another's God, especially their slave master's god or gods and freed themselves from cultural and physical genocide. Why should Africans and African-Americans be the only exception to his histroic reality?
The Gospel According to Haile Selassie
It is a crime if you do not teach your own children.
The Gospel According to Marcus Garvey
Any leadership that teaches you to depend upon another race, is leadership that will enslave you.
The Gospel According to Dr. Julia Hare
Black folks are still allowing white folks to choose their leaders. Do you believe the Israelis would allow the Arabs to choose their leaders? The Chinese would allow the Japanese to choose their leaders for them? Would the British allow the Irish to choose their leaders ? Do you think that lions would allow tigers to lead them in the jungle? It's only Black folks who will allow others to come in and pick their leaders for them!
The Gospel According to Martin Luther King
We say that war is a consequence of hate. But close scrutiny reveals this sequence: First fear, then hate, then war, and finally deep hatred.
The Gospel According to Robert Mugabe
The United States, awakened to the implications of being the sole superpower, joined by Britain as a born-again colonialist, and other Western countries have turned themselves into fierce hunting bulldogs raring to go, as they sniff for more blood, Third World blood.
The Gospel According to W.E.B Dubois
Either the United States will destroy ignorance or, ignorance will destroy the United States.
The Gospel According to Dr. John H.Clarke
Your illusion is that the possibility that you would one day be an American citizen. They didn't bring you here to make you a citizen. They brought you here to slave and to do labor. And when the machines and other immigrant groups made your labor obsolete, they were stuck with you.
The Gospel According to Assata Shakur
Sisters we have got to take control of our lives and our future wherever we are. And we have got to organize ourselves into a strong body of Afrikan women.
The Gospel According to Dr. Wade Nobles.
Culture is to humans as water is to fish. Humans can't exist outside of culture .
The Gospel According to Emiliano Zapata
It is better to die on your feet than to live on your knees!!!
The Gospel According to Dr. Frances Welsing
Justice comes after injustices has been defeated . You can not defeat injustice with fantasy.
The Gospel According to the Most Honorable Elijah Muhammad
Unite and create a future of your own.
*special thanks to the Nubian Times for compiling quotations.
And during the few moments that we have left, we want to have just an off-the-cuff chat between you and me -- us. We want to talk right down to earth in a language that everybody here can easily understand. We all agree tonight, all of the speakers have agreed, that America has a very serious problem. Not only does America have a very serious problem, but our people have a very serious problem. America's problem is us. We're her problem. The only reason she has a problem is she doesn't want us here. And every time you look at yourself, be you black, brown, red, or yellow -- a so-called Negro -- you represent a person who poses such a serious problem for America because you're not wanted. Once you face this as a fact, then you can start plotting a course that will make you appear intelligent, instead of unintelligent.
What you and I need to do is learn to forget our differences. When we come together, we don't come together as Baptists or Methodists. You don't catch hell 'cause you're a Baptist, and you don't catch hell 'cause you're a Methodist. You don't catch hell 'cause you're a Methodist or Baptist. You don't catch hell because you're a Democrat or a Republican. You don't catch hell because you're a Mason or an Elk. And you sure don't catch hell 'cause you're an American; 'cause if you was an American, you wouldn't catch no hell.
You catch hell 'cause you're a black man.
You catch hell, all of us catch hell, for the same reason. So we are all black people, so-called Negroes, second-class citizens, ex-slaves. You are nothing but a [sic] ex-slave. You don't like to be told that. But what else are you? You are ex-slaves. You didn't come here on the "Mayflower." You came here on a slave ship -- in chains, like a horse, or a cow, or a chicken. And you were brought here by the people who came here on the "Mayflower." You were brought here by the so-called Pilgrims, or Founding Fathers. They were the ones who brought you here. We have a common enemy.
We have this in common: We have a common oppressor, a common exploiter, and a common discriminator. But once we all realize that we have this common enemy, then we unite on the basis of what we have in common.
And what we have foremost in common is that enemy -- the white man. He's an enemy to all of us. I know some of you all think that some of them aren't enemies.
Time will tell.
BANDUNG CONFERENCE
In Bandung back in, I think, 1954, was the first unity meeting in centuries of black people. And once you study what happened at the Bandung conference, and the results of the Bandung conference, it actually serves as a model for the same procedure you and I can use to get our problems solved. At Bandung all the nations came together.
Their were dark nations from Africa and Asia. Some of them were Buddhists. Some of them were Muslim.
Some of them were Christians.
Some of them were Confucianists; some were atheists.
Despite their religious differences, they came together. Some were communists; some were socialists; some were capitalists.
Despite their economic and political differences, they came together. All of them were black, brown, red, or yellow.
The number-one thing that was not allowed to attend the Bandung conference was the white man. He couldn't come.
Once they excluded the white man, they found that they could get together. Once they kept him out, everybody else fell right in and fell in line.
This is the thing that you and I have to understand. And these people who came together didn't have nuclear weapons; they didn't have jet planes; they didn't have all of the heavy armaments that the white man has.
But they had unity.
They were able to submerge their little petty differences and agree on one thing: That though one African came from Kenya and was being colonized by the Englishman, and another African came from the Congo and was being colonized by the Belgian, and another African came from Guinea and was being colonized by the French, and another came from Angola and was being colonized by the Portuguese.
When they came to the Bandung conference, they looked at the Portuguese, and at the Frenchman, and at the Englishman, and at the other -- Dutchman -- and learned or realized that the one thing that all of them had in common: they were all from Europe, they were all Europeans, blond, blue-eyed and white-skinned.
They began to recognize who their enemy was.
The same man that was colonizing our people in Kenya was colonizing our people in the Congo. The same one in the Congo was colonizing our people in South Africa, and in Southern Rhodesia, and in Burma, and in India, and in Afghanistan, and in Pakistan. They realized all over the world where the dark man was being oppressed, he was being oppressed by the white man; where the dark man was being exploited, he was being exploited by the white man. So they got together under this basis -- that they had a common enemy.
And when you and I here in Detroit and in Michigan and in America who have been awakened today look around us, we too realize here in America we all have a common enemy, whether he's in Georgia or Michigan, whether he's in California or New York. He's the same man: blue eyes and blond hair and pale skin -- same man. So what we have to do is what they did. They agreed to stop quarreling among themselves.
Any little spat that they had, they'd settle it among themselves, go into a huddle -- don't let the enemy know that you got [sic] a disagreement. Instead of us airing our differences in public, we have to realize we're all the same family.
And when you have a family squabble, you don't get out on the sidewalk. If you do, everybody calls you uncouth, unrefined, uncivilized, savage. If you don't make it at home, you settle it at home; you get in the closet -- argue it out behind closed doors. And then when you come out on the street, you pose a common front, a united front. And this is what we need to do in the community, and in the city, and in the state.
We need to stop airing our differences in front of the white man. Put the white man out of our meetings, number one, and then sit down and talk shop with each other. [That's] all you gotta do. I would like to make a few comments concerning the difference between the black revolution and the Negro revolution.
There's a difference.
Are they both the same?
And if they're not, what is the difference?
What is the difference between a black revolution and a Negro revolution? First, what is a revolution? Sometimes I'm inclined to believe that many of our people are using this word "revolution" loosely, without taking careful consideration [of] what this word actually means, and what its historic characteristics are.
REVOLUTION
When you study the historic nature of revolutions, the motive of a revolution, the objective of a revolution, and the result of a revolution, and the methods used in a revolution, you may change words.
You may devise another program. You may change your goal and you may change your mind. Look at the American Revolution in 1776.
That revolution was for what? For land.
Why did they want land? Independence.
How was it carried out? Bloodshed.
Number one, it was based on land, the basis of independence.
And the only way they could get it was bloodshed.
The French Revolution -- what was it based on? The land-less against the landlord. What was it for? Land. How did they get it? Bloodshed.
Was no love lost; was no compromise; was no negotiation.
I'm telling you, you don't know what a revolution is. 'Cause when you find out what it is, you'll get back in the alley; you'll get out of the way. The Russian Revolution -- what was it based on? Land. The land-less against the landlord. How did they bring it about? Bloodshed. You haven't got a revolution that doesn't involve bloodshed.
And you're afraid to bleed. I said, you're afraid to bleed. [As] long as the white man sent you to Korea, you bled. He sent you to Germany, you bled. He sent you to the South Pacific to fight the Japanese, you bled. You bleed for white people.
But when it comes time to seeing your own churches being bombed and little black girls be murdered, you haven't got no blood.
You bleed when the white man says bleed; you bite when the white man says bite; and you bark when the white man says bark. I hate to say this about us, but it's true. How are you going to be nonviolent in Mississippi, as violent as you were in Korea?
How can you justify being nonviolent in Mississippi and Alabama, when your churches are being bombed, and your little girls are being murdered, and at the same time you're going to violent with Hitler, and Tojo, and somebody else that you don't even know?
If violence is wrong in America, violence is wrong abroad.
If it's wrong to be violent defending black women and black children and black babies and black men, then it's wrong for America to draft us and make us violent abroad in defense of her. And if it is right for America to draft us, and teach us how to be violent in defense of her, then it is right for you and me to do whatever is necessary to defend our own people right here in this country. The Chinese Revolution -- they wanted land.
They threw the British out, along with the Uncle Tom Chinese. Yeah, they did. They set a good example. When I was in prison, I read an article -- don't be shocked when I say I was in prison. You're still in prison. That's what America means: prison. When I was in prison, I read an article in
Life magazine showing a little Chinese girl, nine years old; her father was on his hands and knees and she was pulling the trigger 'cause he was an Uncle Tom Chinaman, When they had the revolution over there, they took a whole generation of Uncle Toms -- just wiped them out. And within ten years that little girl become [sic] a full-grown woman. No more Toms in China. And today it's one of the toughest, roughest, most feared countries on this earth -- by the white man. 'Cause there are no Uncle Toms over there.
*Of all our studies, history is best qualified to reward our research. And when you see that you've got problems, all you have to do is examine the historic method used all over the world by others who have problems similar to yours. And once you see how they got theirs straight, then you know how you can get yours straight.
There's been a revolution, a black revolution, going on in Africa.
In Kenya, the Mau Mau were revolutionaries; they were the ones who made the word "Uhuru" [Kenyan word for "freedom"]. They were the ones who brought it to the fore. The Mau Mau, they were revolutionaries.
They believed in scorched earth. They knocked everything aside that got in their way, and their revolution also was based on land, a desire for land. In Algeria, the northern part of Africa, a revolution took place.
The Algerians were revolutionists; they wanted land. France offered to let them be integrated into France. They told France: to hell with France. They wanted some land, not some France. And they engaged in a bloody battle.
So I cite these various revolutions, brothers and sisters, to show you -- you don't have a peaceful revolution.
You don't have a turn-the-other-cheek revolution.
There's no such thing as a nonviolent revolution.
[The] only kind of revolution that's nonviolent is the Negro revolution. The only revolution based on loving your enemy is the Negro revolution.
The only revolution in which the goal is a desegregated lunch counter, a desegregated theater, a desegregated park, and a desegregated public toilet; you can sit down next to white folks on the toilet. That's no revolution.
REVOLUTION IS LAND
Revolution is based on land.
Land is the basis of all independence.
Land is the basis of freedom, justice, and equality.
The white man knows what a revolution is.
He knows that the black revolution is world-wide in scope and in nature. The black revolution is sweeping Asia, sweeping Africa, is rearing its head in Latin America. The Cuban Revolution -- that's a revolution.
They overturned the system.
Revolution is in Asia.
Revolution is in Africa.
And the white man is screaming because he sees revolution in Latin America. How do you think he'll react to you when you learn what a real revolution is?
You don't know what a revolution is.
If you did, you wouldn't use that word. A revolution is bloody. Revolution is hostile. Revolution knows no compromise. Revolution overturns and destroys everything that gets in its way.
And you, sitting around here like a knot on the wall, saying, "I'm going to love these folks no matter how much they hate me." No, you need a revolution. Whoever heard of a revolution where they lock arms, as Reverend Cleage was pointing out beautifully, singing "We Shall Overcome"? Just tell me.
You don't do that in a revolution.
You don't do any singing; you're too busy swinging.
It's based on land.
A revolutionary wants land so he can set up his own nation, an independent nation. These Negroes aren't asking for no nation.
They're trying to crawl back on the plantation.
When you want a nation, that's called nationalism. When the white man became involved in a revolution in this country against England, what was it for? He wanted this land so he could set up another white nation.
That's white nationalism.
The American Revolution was white nationalism.
The French Revolution was white nationalism.
The Russian Revolution too -- yes, it was -- white nationalism.
You don't think so? Why [do] you think Khrushchev and Mao can't get their heads together? White nationalism. All the revolutions that's going on in Asia and Africa today are based on what? Black nationalism. A revolutionary is a black nationalist.
He wants a nation.
I was reading some beautiful words by Reverend Cleage, pointing out why he couldn't get together with someone else here in the city because all of them were afraid of being identified with black nationalism.
If you're afraid of black nationalism, you're afraid of revolution. And if you love revolution, you love black nationalism. To understand this, you have to go back to what [the] young brother here referred to as the house Negro and the field Negro -- back during slavery.
HOUSE NEGRO AND THE FIELD NEGRO
There was two kinds of slaves. There was the house Negro and the field Negro. The house Negroes - they lived in the house with master, they dressed pretty good, they ate good 'cause they ate his food -- what he left.
They lived in the attic or the basement, but still they lived near the master; and they loved their master more than the master loved himself. They would give their life to save the master's house quicker than the master would.
The house Negro, if the master said, "We got a good house here," the house Negro would say, "Yeah, we got a good house here." Whenever the master said "we," he said "we." That's how you can tell a house Negro. If the master's house caught on fire, the house Negro would fight harder to put the blaze out than the master would. If the master got sick, the house Negro would say, "What's the matter, boss, we sick?"
We sick! He identified himself with his master more than his master identified with himself. And if you came to the house Negro and said, "Let's run away, let's escape, let's separate," the house Negro would look at you and say, "Man, you crazy. What you mean, separate? Where is there a better house than this? Where can I wear better clothes than this? Where can I eat better food than this?" That was that house Negro.
In those days he was called a "house nigger." And that's what we call him today, because we've still got some house niggers running around here.
This modern house Negro loves his master. He wants to live near him. He'll pay three times as much as the house is worth just to live near his master, and then brag about "I'm the only Negro out here."
"I'm the only one on my job." "I'm the only one in this school." You're nothing but a house Negro. And if someone comes to you right now and says, "Let's separate," you say the same thing that the house Negro said on the plantation.
"What you mean, separate? From America?
This good white man? Where you going to get a better job than you get here?" I mean, this is what you say. "I ain't left nothing in Africa," that's what you say. Why, you left your mind in Africa. On that same plantation, there was the field Negro.
The field Negro -- those were the masses. There were always more Negroes in the field than there was Negroes in the house.
The Negro in the field caught hell. He ate leftovers. In the house they ate high up on the hog. The Negro in the field didn't get nothing but what was left of the insides of the hog. They call 'em "chitt'lings" nowadays. In those days they called them what they were: guts. That's what you were -- a gut-eater. And some of you all still gut-eaters.
*The field Negro was beaten from morning to night. He lived in a shack, in a hut; He wore old, castoff clothes. He hated his master. I say he hated his master. He was intelligent. That house Negro loved his master.
But that field Negro -- remember, they were in the majority, and they hated the master. When the house caught on fire, he didn't try and put it out; that field Negro prayed for a wind, for a breeze. When the master got sick, the field Negro prayed that he'd die. If someone come [sic] to the field Negro and said, "Let's separate, let's run," he didn't say "Where we going?" He'd say, "Any place is better than here." You've got field Negroes in America today. I'm a field Negro. The masses are the field Negroes. When they see this man's house on fire, you don't hear these little Negroes talking about "our government is in trouble." They say, "The government is in trouble." Imagine a Negro: "Our government"! I even heard one say "our astronauts." They won't even let him near the plant -- and "our astronauts"! "Our Navy" -- that's a Negro that's out of his mind. That's a Negro that's out of his mind. Just as the slavemaster of that day used Tom, the house Negro, to keep the field Negroes in check, the same old slavemaster today has Negroes who are nothing but modern Uncle Toms, 20th century Uncle Toms, to keep you and me in check, keep us under control, keep us passive and peaceful and nonviolent.
That's Tom making you nonviolent. It's like when you go to the dentist, and the man's going to take your tooth. You're going to fight him when he starts pulling. So he squirts some stuff in your jaw called novocaine, to make you think they're not doing anything to you. So you sit there and 'cause you've got all of that novocaine in your jaw, you suffer peacefully. Blood running all down your jaw, and you don't know what's happening.
'Cause someone has taught you to suffer -- peacefully.
The white man do the same thing to you in the street, when he want [sic] to put knots on your head and take advantage of you and don't have to be afraid of your fighting back. To keep you from fighting back, he gets these old religious Uncle Toms to teach you and me, just like novocaine, suffer peacefully. Don't stop suffering -- just suffer peacefully. As Reverend Cleage pointed out, "Let your blood flow In the streets." This is a shame.
And you know he's a Christian preacher.
If it's a shame to him, you know what it is to me. There's nothing in our book, the Quran -- you call it "Ko-ran" -- that teaches us to suffer peacefully. Our religion teaches us to be intelligent. Be peaceful, be courteous, obey the law, respect everyone; but if someone puts his hand on you, send him to the cemetery. That's a good religion.
In fact, that's that old-time religion.
That's the one that Ma and Pa used to talk about: an eye for an eye, and a tooth for a tooth, and a head for a head, and a life for a life: That's a good religion. And doesn't nobody resent that kind of religion being taught but a wolf, who intends to make you his meal. This is the way it is with the white man in America.
WOLF IN SHEEP CLOTHING
He's a wolf and you're sheep.
Any time a shepherd, a pastor, teach [sic] you and me not to run from the white man and, at the same time, teach [sic] us not to fight the white man, he's a traitor to you and me. Don't lay down our life all by itself.
No, preserve your life. it's the best thing you got.
And if you got to give it up, let it be even-steven. The slavemaster took Tom and dressed him well, and fed him well, and even gave him a little education -- a little education; gave him a long coat and a top hat and made all the other slaves look up to him. Then he used Tom to control them. The same strategy that was used in those days is used today, by the same white man. He takes a Negro, a so-called Negro, and make [sic] him prominent, build [sic] him up, publicize [sic] him, make [sic] him a celebrity.
And then he becomes a spokesman for Negroes -- and a Negro leader. I would like to just mention just one other thing else quickly, and that is the method that the white man uses, how the white man uses these "big guns," or Negro leaders, against the black revolution. They are not a part of the Negro revolution.
They are used against the Negro revolution.
When Martin Luther King failed to desegregate Albany, Georgia, the civil-rights struggle in America reached its low point. King became bankrupt almost, as a leader. Plus, even financially, the Southern Christian Leadership Conference was in financial trouble; plus it was in trouble, period, with the people when they failed to desegregate Albany, Georgia. Other Negro civil-rights leaders of so-called national stature became fallen idols. As they became fallen idols, began to lose their prestige and influence, local Negro leaders began to stir up the masses. In Cambridge, Maryland, Gloria Richardson; in Danville, Virginia, and other parts of the country, local leaders began to stir up our people at the grassroots level.
This was never done by these Negroes, whom you recognize, of national stature. They controlled you, but they never incited you or excited you. They controlled you; they contained you; they kept you on the plantation.
As soon as King failed in Birmingham, Negroes took to the streets. King got out and went out to California to a big rally and raised about -- I don't know how many thousands of dollars. [He] come [sic] to Detroit and had a march and raised some more thousands of dollars. And recall, right after that [Roy] Wilkins attacked King, accused King and the CORE [Congress Of Racial Equality] of starting trouble everywhere and then making the NAACP [National Association for the Advancement of Colored People] get them out of jail and spend a lot of money; and then they accused King and CORE of raising all the money and not paying it back. This happened; I've got it in documented evidence in the newspaper.
Roy started attacking King, and King started attacking Roy, and Farmer started attacking both of them. And as these Negroes of national stature began to attack each other, they began to lose their control of the Negro masses.
And Negroes was [sic] out there in the streets. They was [sic] talking about [how] we was [sic] going to march on Washington. By the way, right at that time Birmingham had exploded, and the Negroes in Birmingham -- remember, they also exploded. They began to stab the crackers in the back and bust them up 'side their head -- yes, they did.
That's when Kennedy sent in the troops, down in Birmingham. So, and right after that, Kennedy got on the television and said "this is a moral issue." That's when he said he was going to put out a civil-rights bill. And when he mentioned civil-rights bill and the Southern crackers started talking about [how] they were going to boycott or filibuster it, then the Negroes started talking -- about what?
We're going to march on Washington, march on the Senate, march on the White House, march on the Congress, and tie it up, bring it to a halt; don't let the government proceed. They even said they was [sic] going out to the airport and lay down on the runway and don't let no airplanes land. I'm telling you what they said.
That was revolution.
That was revolution.
That was the black revolution.
It was the grass roots out there in the street.
[It] scared the white man to death, scared the white power structure in Washington, D. C. to death; I was there.
NEGRO MISLEADERSHIP
When they found out that this black steamroller was going to come down on the capital, they called in Wilkins; they called in Randolph; they called in these national Negro leaders that you respect and told them, "Call it off." Kennedy said, "Look, you all letting this thing go too far." And Old Tom said, "Boss, I can't stop it, because I didn't start it."
I'm telling you what they said. They said, "I'm not even in it, much less at the head of it." They said, "These Negroes are doing things on their own. They're running ahead of us." And that old shrewd fox, he said, "Well If you all aren't in it, I'll put you in it. I'll put you at the head of it. I'll endorse it.
I'll welcome it.
I'll help it.
I'll join it."
A matter of hours went by.
They had a meeting at the Carlyle Hotel in New York City.
The Carlyle Hotel is owned by the Kennedy family; that's the hotel Kennedy spent the night at, two nights ago; [it] belongs to his family. A philanthropic society headed by a white man named Stephen Currier called all the top civil-rights leaders together at the Carlyle Hotel. And he told them that, "By you all fighting each other, you are destroying the civil-rights movement. And since you're fighting over money from white liberals, let us set up what is known as the Council for United Civil Rights Leadership.
Let's form this council, and all the civil-rights organizations will belong to it, and we'll use it for fund-raising purposes." Let me show you how tricky the white man is. And as soon as they got it formed, they elected Whitney Young as the chairman, and who [do] you think became the co-chairman?
Stephen Currier, the white man, a millionaire. Powell was talking about it down at the Cobo [Hall] today. This is what he was talking about. Powell knows it happened. Randolph knows it happened. Wilkins knows it happened.
King knows it happened.
Everyone of that so-called Big Six -- they know what happened.
THE TAKE OVER
Once they formed it, with the white man over it, he promised them and gave them $800,000 to split up between the Big Six; and told them that after the march was over they'd give them $700,000 more. A million and a half dollars -- split up between leaders that you've been following, going to jail for, crying crocodile tears for. And they're nothing but Frank James and Jesse James and the what-do-you-call-'em brothers. [As] soon as they got the setup organized, the white man made available to them top public relations experts; opened the news media across the country at their disposal; and then they begin [sic] to project these Big Six as the leaders of the march. Originally, they weren't even in the march.
You was [sic ] talking this march talk on Hastings Street -- Is Hastings Street still here? -- on Hasting Street. You was [sic] talking the march talk on Lenox Avenue, and out on -- What you call it? -- Fillmore Street, and Central Avenue, and 32nd Street and 63rd Street. That's where the march talk was being talked.
But the white man put the Big Six [at the] head of it; made them the march. They became the march. They took it over. And the first move they made after they took it over, they invited Walter Reuther, a white man; they invited a priest, a rabbi, and an old white preacher. Yes, an old white preacher. The same white element that put Kennedy in power -- labor, the Catholics, the Jews, and liberal Protestants; [the] same clique that put Kennedy in power, joined the march on Washington. It's just like when you've got some coffee that's too black, which means it's too strong. What you do? You integrate it with cream; you make it weak. If you pour too much cream in, you won't even know you ever had coffee. It used to be hot, it becomes cool. It used to be strong, it becomes weak. It used to wake you up, now it'll put you to sleep.
This is what they did with the march on Washington. They joined it. They didn't integrate it; they infiltrated it.
They joined it, became a part of it, took it over. And as they took it over, it lost its militancy.
They ceased to be angry. They ceased to be hot. They ceased to be uncompromising. Why, it even ceased to be a march.
It became a picnic, a circus.
Nothing but a circus, with clowns and all. You had one right here in Detroit -- I saw it on television -- with clowns leading it, white clowns and black clowns. I know you don't like what I'm saying, but I'm going to tell you anyway.
'Cause I can prove what I'm saying. If you think I'm telling you wrong, you bring me Martin Luther King and A. Philip Randolph and James Farmer and those other three, and see if they'll deny it over a microphone.
No, it was a sellout. It was a takeover. When James Baldwin came in from Paris, they wouldn't let him talk, 'cause they couldn't make him go by the script. Burt Lancaster read the speech that Baldwin was supposed to make; they wouldn't let Baldwin get up there, 'cause they know Baldwin's liable to say anything.
They controlled it so tight -- they told those Negroes what time to hit town, how to come, where to stop, what signs to carry, what song to sing*, what speech they could make, and what speech they couldn't make; and then told them to get out town by sundown. And everyone of those Toms was out of town by sundown.
Now I know you don't like my saying this. But I can back it up. It was a circus, a performance that beat anything Hollywood could ever do, the performance of the year. Reuther and those other three devils should get a Academy Award for the best actors 'cause they acted like they really loved Negroes and fooled a whole lot of Negroes.
And the six Negro leaders should get an award too, for the best supporting cast.
“My latest book entitled A SAD DAY FOR JOSE’ takes a personal look at the WAR in IRAQ from a child's perspective so I am hoping the HipHop Caucus can utilize this book in order to help a new generation of children deal with the psychological effects of WAR." stated cartoonist Eric Graham.
Rev. Lennox Yearwood Jr., who earned his Masters of Divinity from Howard University, is the CEO and President of the Hip-Hop Caucus as well as the co-creator of the 2004 campaign VOTE OR DIE with Sean “Puffy” Combs.
Rev. Yearwood Jr. was also the political grassroots Director for Russell Simmons’ HOP-HOP Summit Action Network in 2003 and 2004 and a Senior Consultant to Jay Z’s aka Sean Carter’s Voice for Choice.
The purpose of the Make Hip Hop Not War Campaign, however, is to get more people of color, college students and young people involved in the anti-war movement. The Hip Hop Caucus organized a national bus tour from March 19th to April 21st, passing through sixteen U.S. cities. Hip Hop Artists, Iraq War Veterans,youth leaders, peace and security experts and Members of Congress spoke to hundreds of people in each city about the need to take action against the war in Iraq and a possible attack on Iran.
The Make Hip Hop Not War National Tour is set to meet and/or exceed the following objectives:
1.Energize and mobilize 14 - 40 year olds in urban communities and on college campuses across the nation to take action against the war in Iraq and protest a possible attack on Iran
2.Connect students and young community organizers with veteran activists, community leaders and representatives from the anti-war struggles of the 20th century.
3. Create a new network of young people, primarily from low-income communities and communities of color, to respond to Calls to Action against war.4. Give new life and energy to the anti-war movement 5. Generate positive representations of hip hop culture for the nation and world to see!!
"I think, Rev. Yearwood is doing a excellent job, because Hip-Hop for the past 30 years has been the voice for the voiceless in urban communities across the globe explained Eric. "On a spirituallevel, however, The Bible in the Book of Matthews Chapter 5 verses 9 simply states: "Blessed are the PEACEMAKERS for they shall be called the children of GOD."
"This is exactly what my brother and I are trying to do with our new series of therapeutic children's books featuring our cartoon character Bobbee Bee. We are trying to help children of this generation find different ways and avenues to solve their conflicts without fighting or resulting to senseless violence. Even though, there is a WAR in the "so-called Middle East", there are also several major WARS that are taking place in our hearts, in our minds, in our souls as well as in our homes, in our schools and in our streets between rival gangs that are tearing our communities apart."
I feel that our books address these real life issues in a clever yet humorous way that children can relate to as well as allowing them to express their feelings and emotions .
“My haters; motivate me. This is bigger than the 49ers.”-Ray Lewis
by Eric D. Graham
NORTH CAROLINA-(BASN)-In the history books, after 17 season in the NFL with the Baltimore Ravens, 13 Pro Bowls, 10 Associated Press All-Pro selections, two NFL Defensive Players of Year Awards in 2000 and 2003, and a Super Bowl MVP award in 2000, the Minister of Motivation, The Pastor of Pain, Reverend of Rampage and the General of Gladitators, number 52, Ray Lewis, will go down as the greatest middle linebacker ever to put on a pair of shoulder pads.
“..it’s been an honor to serve under him.”said Terrell Suggs of his teammate Ray Lewis.
His greatness, however will not be measured by his intensity on the field, his aggression in between the trenches, or by his passion for the game.
But it will be measured by the stats he accumlated in his outstanding career,where he launched his 6’1 240 pound frame in to his opponents, smashing them, and slamming them to the ground, in which he did 2,050 times, while sacking the quarterback 41.5 times, and intercepting 31 passes.
And despite a week of criticism, allegation of steroid usage, and a murder trial in 2000, in which he plead guilty to obstruction of justice in exchange for testimony against two other defendants, the wounded weekend warrior with the heart of a champion walked away in retirement like Michael Strahen, Jerome Bettis, and John Elway with his second Super Bowl ring in style and grace, even though his Baltimore Ravens’ defensive unit gave up 468 yards in the Super Bowl against the San Fransciso 49ers in a 34-31 victory.
After the game, sporting a black sleeveless tee shirt with Psalms 91 on the front of it, Lewis smiled and hugged teammates as confetti fell from the sky.
The verse from Psalms 91 of the Bible reads as follow:
1 Whoever dwells in the shelter of the Most High
will rest in the shadow of the Almighty.
2 I will say of the Lord, “He is my refuge and my fortress,
my God, in whom I trust.”
3 Surely he will save you
from the fowler’s snare
and from the deadly pestilence.
4 He will cover you with his feathers,
and under his wings you will find refuge;
his faithfulness will be your shield and rampart.
5 You will not fear the terror of night,
nor the arrow that flies by day,
6 nor the pestilence that stalks in the darkness,
nor the plague that destroys at midday.
7 A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.
8 You will only observe with your eyes
and see the punishment of the wicked.
9 If you say, “The Lord is my refuge,”
and you make the Most High your dwelling,
10 no harm will overtake you,
no disaster will come near your tent.
11 For he will command his angels concerning you
to guard you in all your ways;
12 they will lift you up in their hands,
so that you will not strike your foot against a stone.
13 You will tread on the lion and the cobra;
you will trample the great lion and the serpent.
14 “Because he loves me,” says the Lord, “I will rescue him;
I will protect him, for he acknowledges my name.
15 He will call on me, and I will answer him;
I will be with him in trouble,
I will deliver him and honor him.
16 With long life I will satisfy him
and show him my salvation.”
After reading that, one can see why Lewis, who is a Christian, was awarded the Lifetime Achievement Award at the Superbowl Gospel Celebration at the University of New Orleans on Friday before the big-game on Sunday, which was hosted by The View’s Sherri Sheppard and Sunday’s Best gospel singer Kirk Franklin.
Allen Iverson aka the wounded warrior. Street soldier. True baller. Our "little" brother. Our "little" Lion King. The swagger in his walk. Made his chain swing. From side-to-side. Praised and crucified. But still I Rise. Look at the pain in his eyes. Hat-tilted to the side. It's the Return of Jedi Code name A.I. "Do or Die" Top Ten Dead or Alive> Cause this 76er could light-up the Sky. Like the 4th of July.
Our little Tupac with a wicked jump shot. Harassed by the Hip-hop cops. So skinny and slim. In an over-sized pair of Tims. But the ladies still love him.The Ghetto made him crazy. Mamma's baby. Daddy's maybe. Criticized for missing practice. Baptized by John the Baptist. The realist. Real Philly "Kats" can feel this.
Simply the best. The Star shines in the East Even upon the West. Take heed to the Words That I Manifest. God Bless. Jesus Christ. The Kid is nice.
He is battered, bruised, and tattooed But he refused to lose Even when the cheers turned to boos. We still loved this dude.
Because he was us, Is us, So Strong. So Tough. The World is not Enough,They wanted him locked up In HandcuffsHis Afro was his halo. My Hero. Your Heru. He is too good to be true. He looks like me and you. Loved by a Few. Hated by Many. He gave the NBA street credibility. The true King of Philly.
He rocked African braids and a do-rag. Let his pants sag. On the court, I love the way he zig-zagged. I don't mean to brag But Damn he's good. He is loved in the hood.
Embraced by the streets I loved the way he played the game With the bounce of a Hip-Hop beat. His killer cross-over left Jordan bend over biting his own tongue. Forever young. Competition is none. Philly's favorite son. Allen Iverson. From one brother to another. I love ya.
by James C. Collier 
However, let's be clear, the naming objective of all parents, throughout the ages, has been the reasonable accommodation of self-expression and placement of their child on a proper road to success, including one of minimal ridicule. 
In 2006, 
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