The Cudjoe & Montserrat Slave Rebellion March 17 1768 Africans Attack Irish Planters

Africans enslaved in Montserrat executed an island-wide attack on St Patrick’s Day in 1768 hoping to take the Irish planters by surprise. Yet, despite months of plotting, their plans had been leaked and their revolt was unsuccessful resulting in nine hangings. In memory of the failed rebellion, Montserratians remember the day with Masquerade. Islanders dance the Irish jigs one night, then mock their one-time masters the next by cracking whips while dressed in tall hats like bishops’ miters.

Montserrat Celebrates Slave Revolt
By The Associated Press

LITTLE BAY, Montserrat (AP) — Far from Ireland, in the shadow of a
tropical volcano, residents of the “other Emerald Isle” are celebrating a
different kind of St. Patrick’s Day.

In Montserrat, a hilly British territory settled by Irish pioneers, people mix
their annual celebration of shamrocks and green beer with memories of
an aborted slave revolt against Irish planters in 1768.

The result is a Caribbean amalgam of colonial culture and African pride
— a weeklong fete with islanders dancing Irish jigs one night, then
mocking their one-time masters the next by cracking whips and
masquerading in tall hats like bishops’ miters.

“We are celebrating the rise of the slave freedom fighters, but also the
Irish Catholic element in our history,” said historian Howard Fergus.
“They both have a place in our St. Patrick’s Day,” which is celebrated
Friday, the anniversary of the saint’s death.

While the southern part of Montserrat has turned gray and barren from
avalanches spewed by the Soufriere Hills Volcano, much of the island still
evokes Ireland, with rugged cliffs, rolling hills and brilliant green
vegetation. Places with Irish names such as Sweeney’s Well and Riley’s
Estate dot the map, and immigration officials stamp passports with bright
green shamrocks.

The St. Patrick’s Day traditions have suffered in recent years as the
volcano forced thousands of people from their homes and two-thirds of
the population abandoned the island. When the volcano first roared to life
in 1995, it sent avalanches of superheated rock and gases into the largest
towns and forced an evacuation of the capital, Plymouth, and the island’s
only airport.

“We lost it a bit because of the volcano, but we’re trying to revive it
now,” said Fitzroy Martin, who was masquerading in early festivities this

Tourism officials trying to bolster the island’s battered economy have
been promoting the celebration in Europe in hopes of luring visitors from

“We’re looking back to remember what’s valuable in our history, but
we’re looking forward to try to see what kind of economic benefit we
can reap from its relics,” said Kenny Castle, one of the organizers of the
island’s celebration.

The Irish presence in Montserrat dates back to the 1630s, when the first
pioneers — Roman Catholics — sailed over from St. Kitts because of
friction with British Protestant settlers there.

The Irish planters brought African slaves to work their sugar cane fields.
Soon the slaves outnumbered them 3-to-1 and began rebelling.

In 1768, the slaves planned an island-wide attack on St. Patrick’s Day,
when the planters would be celebrating. Servants were instructed to grab
all the weapons they could find inside the Government House while field
slaves stormed the building with rocks, farm tools, clubs and homemade

Biafra: Biafra, New Afrika, Catalonia, Aztlan, Struggle For Total Independence – Haki Kweli Shakur | August Third Collective NAPLA NAIM 3-17-53 ADM

But someone leaked the plan, and debate over who’s to blame still
continues. Local authorities punished the slaves severely, hanging nine.

“It was crushed cruelly,” Fergus said. “There is a myth that the Irish,
being oppressed by the British, were more humane, and this exposes that

In the decades after Britain abolished slavery in 1834, most whites left
the island. But their surnames were adopted by the slaves and live on.

In memory of the failed rebellion, organizers have recreated a slave
village where visitors will eat traditional foods such as salted codfish and
sweet potato “dookna” and play games such as “Zig Zag Zaggett” —
similar to marbles but played with cashew seeds.

Children are to dance Irish jigs while adults perform the heel-and-toe
steps to heavy drumbeats.

“It’s a parody of Irish dancing to African music,” said government
spokesman Richard Aspin. “In the old days, the slaves would peek in
the windows on the Irish holidays and then parody what was going on

There will also be an Irish sing-along, a historical lecture by former Irish
Parliament member Michael Higgins and a special Mass at the last
remaining church. Montserrat’s main place of worship, St. Patrick’s
Church, is buried under volcanic ash.

“It’s all fun,” Castle said. “There are no hard feelings between the
cultures. What happened way back in history is past for us.”

Organizers remind islanders that St. Patrick himself was enslaved by Irish
raiders before he began converting Ireland to Christianity.

“St. Patrick was a slave, too, so we can sympathize with him,” said
Chief Minister David Brandt.

In memory of Cudjoe, a Montserratian Hero Poem By Shirley Spycalla

Show me, please show me, oh Cudjoe, my liege The tall, silk cotton tree, I beg and besiege. The tree that bore your body as fettered you swung That strong body you nurtured when we were young. Show them, I beg you, Cudjoe, show your sons
The branch on the tree from which you were hung. You fought for their freedom on the 17th of March To end vicious serfdom and a life that was harsh.
Show her; please show her, your sweet loving wife The noose on the branch that ended your life. You led the uprising with strength and resolve To bring pride to your people and slavery to dissolve.
Show me; oh show me where they took your head That was cut from your body to ensure you were dead. History will judge us for the battle you fought Against the oppressors, if we let it come to naught.
Oh people of Montserrat , you’re all Cudjoe’s kin! You’re the sons he begat – you are not born in sin. Be strong; fight oppression; don’t let Cudjoe die in vain
Uphold your Constitution; seek justice through pain. Be not slaves to overspending, to corruption and greed
Be warriors for peace unending. Stand firm; with you I plead. For Cudjoe was your father who died for you and me
That day, on St. Patrick’s, when he hung from the tree!


Kunta Kinteh & His Descendants Were Real Here’s The Proof & Video of Their Graves ~ Haki Kweli Shakur

Roots’ Program Catches Hold in Virginia ‘Home’ By Ken Ringle January 28, 1977 Washington Post Article source:

When Judge A. (for Absalom) Nelson Waller, 73, turns on his television set each night this week to watch “Roots,” the dramatization of Alex Haley’s novel of his black family’s history, he does so with more than the casual interest of the average viewer.

Kunta Kinteh & His Descendants Burial Evidence Bethlehem Cementary Hennings Tennesee

Haki Kweli Shakur on The K.Kinte Show Video

Waller’s ancestors, no less than Haley’s are part of the story. The judge’s ancestors were the plantation owners who bought Haley’s great-great-great-grandfather, Kunta Kinte, on the slave block in Annapolis and bent him to a life of bondage on land that the Waller’s family still owns two centuries later.

Waller, a stocky bald man with the disposition of a playful bulldog, isn’t sure whether he likes the story or not. Like almost everyone else here, where an important part of the drama took place, Waller views the program with intrigued detachment. “That’s all part of history, just like the Battle of the Wilderness or the Second World War,” he said. “What I can’t figure out is how come I’ve been minding my own business for 70-odd years and none of you newspaper people called me up until now.”

“Roots” is the biggest thing in years to hit Spotsylvania, a trapezoid-shaped county of woods and farmland near Fredericksburg about 60 miles southwest of Washington. “Everywhere you go people talk about it,” said Bob Woods, principal of Spotsylvania County Senior High School.

Mary Randolph Corbin, a history teacher at the high school said her students have been very interested in the program, which “came at a good time for us since we were just finishing the Civil War. The students get excited when they see Spotsylvania on the screen – it gives them a point of identification.”

Corbin and Martha Frye, another history teacher, said the television series has triggered almost daily discussions and debates in their classes about slavery and how it worked. The most interested students, they say, have been academically motivated black students for whom “Roots” has proven an intellectual exercise as well as one in cultural awareness and pride.

“But some of the less academically motivated blacks can’t deal with it,” said Miss Frye, who is herself black. “They take it (the televised portrayal of slavery) very personally, as if it were still going on. Whenever I see they can’t deal with it I stop the discussion and go on to something else.”

Those few young blacks aren’t the only ones in Spotsylvania who have difficulties with “Roots” and its portrayal of slavery. Miss Frye said some of her own relatives, remembering how they have only recently, after much turmoil, gained significant civil rights, see such explorations of slavery as pointless and possibly dangerous. “When they’re asked about it, they just say ‘so what? What’s the point?'”

In addition, several older callers to a “soundoff program” this week on WFVA Radio in Fredericksburg voiced concern that exposure to “Roots” could be a divisive blackwards step in a Southern community that likes to think it has put racism behind it.

“It’s designed to stir people up,” said one white woman who called in Wednesday. “There’s no compassion shown among the whites. That’s all in the past now and we’re not very proud of it.”

Another caller, apparently black, said, “Blacks have already gone through the stage of wondering about the past. We know how it was then. We don’t want to get in arguments. We just want to educate everyone black and white.”

Benjamin Cole, 73, a black retired sawmill worker who lives not far from Judge Waller near the community of Partlow, remembers hearing his grandfather tell him about slave days on the Waller family plantation.

“I remember him saying they had to turn a pot over a hole in the door when they were praying so the master couldn’t hear them,” Cole said. “They weren’t supposed to be praying and, if they got caught, they got whipped. Cole, however, hasn’t watched “Roots”; He says he can’t stay up that late.

Julia A. Thompson, 84, remembers her grandmother telling about “being auctioned off on a block in Charlestown, W. Va.” before arriving in Spotsylvania as a Waller slave.

“She said a bell was ringing and the man was saying she was a good cook and what fine a baby she had in her arms,” Mrs. Thompson said, “She had a baby in her arms!”

Mrs. Thompson said her grandmother, who died about 1904 at the age of 100, spoke of slavery without bitterness. But when yound blacks would complain about anything, she would smile and say, “You don’t know what hard times are. You all are living on the flowery bed of ease.”

One person’s memories in a rural Southern county like Spotsylvania tends to run into another’s, as do their lives.

Judge Waller, who, as General District Court judge here for more than 30 years, claims he “knows everybody in the county and likes them all, black, white or pink,” thinks of Cole as friend and recommends him as a source of slave time memories.

Mrs. Thompson’s daughter-in-law, it turns out, does housework for the judge.

Waller himself, who can trace his roots back to his ancestors’ on the English side in the Battle of Agin-court but doesn’t spend much time doing so, has his own memories of slavery as they were told to him by older whites.

His great-great-grandfather, Edmund Waller, was a brother of both John Waller, who owned Kunte Kinte when part of his foot was cut off, and William, who was outraged by that act and bought Kinte as a result.

Waller thinks “Roots” on television is a little heavy in violence (“although I’m sure there was plenty”). He is also mildly annyed by depictions of the slave owners as lazy-minded rustics.

“They were far better educated than average men today,” the judge said. “They knew Latin and Greek and they read it with ease.”

Other residents of Spotsylvania, including the callers to the radio station have hooted at the program’s distortion of the topography of largely flat Spotsylvania, which, on television, has mountains towering in the background.

Once mostly a farming area known primarily as where Stonewall Jackson fought and died, Spotsylvania Cunty today is almost a suburb of Washington. In the past seven years its population has nearly doubled from 16,000 to about 29,000 – roughly 20 per cent whom are black. Its growth has been caused in part by the influx of developments and homeowners to the North Anna area around a huge nuclear power generating station being built by the Virginia Electric and Power Co. on the county’s southern border.

During Judge Waller’s lifetime, Spotsylvania County – like much of the South for which Haley has made it a symbol – evolved from a segregated rural, agrarian community to resemble a distant metropolitan suburb. When Waller became a judge in 1944, Spotsylvania County was segregated by race and economics, law and custom.

As he sat at his desk in the Spotsylvania County Historical Museum and Bicentennial Headquarters, Waller described how he was raised by a black nurse and had black playmates. He remembered working in the corn fields with blacks.

“And about three in the afternoon when the sun was hot, they’d all start singing,” Waller said. “You couldn’t even hear the corn being cut.”

Judge Waller said that “Roots” has spurred his curiosity to find out more about the slave Kinte and where in Spotsylvania he is buried.

“I think I know,” the judge said. “There’s a slave cemetery back in the woods our way. It’s all grown up. My wife and I found it one day when we were out shooting squirrels. I’m going to check around down there and see.”

The Waller Plantation & Farm Spotsylvania County Virgina Kunta Kinteh Burial Site on this land in UnMarked Grave


Kunta Kinte was real & yes he is buried in Spotsylvania, Virginia. I actually live about five minutes away from the plantation he lived on & the field he is buried in on what is now Wallers Rd in Partlow, VA. Ask the Wallers whose ancestors owned a 5,000 acre plantation where Kunta Kinte lived. I would like to know if he has an actual grave site. The original plantation house still exists at the end of Wallers Road.

Kunte Kinte’s grave is located at what is now Loriella Park in Spotsylvania Virginia. In the back of the park there is a frisbee golf course, and off in the woods by the second hole there is an old slave cemetery. It is not specifically marked as the grave of Kunta Kinte…but it is widely regarded by locals of the area to be the location of his grave.

Barn at the Farm on Wallers Rd

Black Panther: A Movie – Jalil Muntaqim New Afrikan Political Prisoner #52

Please take the time and sign petition for release of Jalil Muntaqim on Parole Thanks!


Blog #52: Black Panther: A Movie
Having read many reviews and critiques of the Marvel/Disney “Black Panther” movie, I am excited about what the movie brings to the overall struggle. Indeed, the cultural value of Black nationalism is inestimable, especially if it lends to inspire young people to (re)discover our collective Afrikan heritage. Most recently, I posted MY ANCESTRY, sharing some of my known lineage/heritage from Jamaica’s Maroon struggles, and ancestral survival of Texas slavery. Hopefully, this will inspire others to research their lineage, and take pride in how we’ve collectively evolved in spite of the onslaught of white racist oppression/repression.

The critiques of the movie have led to a broad range of debate of its significance and value going forward. The Christopher Lebron analysis was poignant and insightful, especially his condemnation of the ostracizing of Black American malehood. However, beyond delineating the strained difference between an Afrikan and a Black American, the issue for me raised the question of class divisions. In my recent essay, The Unpragmatic Debate, on the debate between Cornell West and Ta Nehisi Coates, I argued that the Black intelligentsia needs to take great lengths to forge an analysis of class divisions of the Black nation-body. Similarly, that argument extends to this movie.

T’Challa and Wakanda could very well represent the upper class Black capitalists, while Killmonger’s aspirations represent the lower class activists fighting to survive racist oppression, and seeking to build a national/international determination not unlike Marcus Garvey to liberate all Black/Afrikan people. Unfortunately, the Black capitalists ,and their hoarding of wealth are at odds with dispensing and distribution of wealth (Vibranium), believing such wealth need only be passed down through their family as an inheritance (Wakanda).

Killmonger, like the hero in “The Spook Who Sat By the Door” learned how to fight the system using the system’s methods … but recognizes that, before he can engage the real enemy, he has to confront what El-Hajj Malik El-Shabazz identifies as the “House Negro”. The “Field Negro” Killmonger must challenge the bourgeois neo-colonial mentality of T’Challa, although Killmonger suffers from psychological trauma, having been raised in the racist oppression of Oakland ghettos. (Read: Fanon’s “Wretched of the Earth” and “A Dying Colonialism”). Furthermore, Killmonger represents those who made the ultimate sacrifice on behalf of Black people’s fight for freedom, not unlike Mark Essex, Micah Johnson and the revolutionaries of the Black Liberation Army who retaliated against police murder of innocent Black folks (see poem: What Did They Think?).

You get the gist of my thinking, inasmuch as the real Black Panthers had to confront the Black petty bourgeoisie during the 60’s-70’s, who more often than not opposed the BPP’s efforts to win our people to revolutionary struggle. Hence, Killmonger symbolically represents, by Hollywood’s standards, the quintessential revolutionary Black nationalist, while T’Challa represents the quintessential Afrikan cultural nationalist (capitalist). This contextually parallels the philosophical and ideological contradiction and struggle between Huey P. Newton’s Black Panther Party for Self-Defense and Ron Karenga’s US organization. A Cointelpro-provoked struggle lead to the death of Alprentice “Bunchy” Carter and John Higgins on the campus of UCLA, to the delight of the FBI. This is the lesson that the movie most seems to miss or gloss over. The struggle between T’Challa and Killmonger is a revolutionary nationalist and class struggle. There is little difference, for the most part, from the struggles we are currently engaged in. The debate between West and Coates speaks to issues of sociopolitical and economic conditions of Black folks; the struggle between T’Challa and Killmonger also speaks to these same issues, and yet Black intelligentsia and the wealthy at large fail to engage in class struggles. The Oprah Winfreys, Robert Johnsons and Michael Jordans, etc., may espouse a cultural affinity to Black reality of struggle, but are beholden to a system that is ultimately exploitative and oppressive to the majority of Black people. Although from time to time, they may make a tepid statement on the issue of mass incarceration, but they are absolutely silent on anything pertaining to BPP political prisoners. In this regard, it would be good to note what Kwame Nkrumah informed:

Black Panther – Movie Review, Critical Analysis, Black Panther Party, PPs POWs, – Haki Kweli Shakur


“… [A] racist social structure … is inseparable from capitalist economic development. For race is inextricably linked with class exploitation; in a racist-capitalist power structure, capitalist exploitation and race oppression are complimentary; the removal of one ensures the removal of the other …”

Hence, the murdering of Killmonger by T’Challa is the neo-colonial assassination of a revolutionary Black nationalist in protection of the system of Black capitalism. This is synonymous to the assassination of Malcolm X at the hands of other Blacks who were stooges of Cointelpro, state-sponsored violence. These are the lessons of the movie, as dozens of real Black Panthers languish in prisons across racist America, witnessing the deafening silence of all those representing Wakanda with all of their wealth. As another example of a lost opportunity, filmmaker Ava DuVernay posted a photo of Michael B. Jordan and Chadwick Boseman with the poem of James Weldon Johnson.

Here, we find a disconnect of class divisions among those who have a degree of power and influence, failing to consider that a photo of Sundiata Acoli, co-defendant of Assata Shakur, and Dr. Mulutu Shakur, stepfather of Tupac Shakur, alongside Jordan and Boseman would have been appropriate with a narrative on the Black Panther Party. It is this disconnect that a class struggle needs to bridge, and the Black intelligentsia should initiate, corresponding with the heightened Black consciousness of resistance. But let’s not get it twisted; the movie in all of its Afrikan cultural spectacular and warrior women imagery is excellent. However, it should also point to our real warrior(s) Assata Shakur , Nehanda Abiodan, whom none of the actors mentioned on the red carpet… So let us laud Marvel/Disney—Black Panther A Movie—for creating an environment to broaden the discussion on the existence of real Black Panthers, but beyond that …?

“We have a common oppressor, a common exploiter, and a common discriminator… Once we all realize that we have a common enemy, then we unite, on the basis of what we have in common.”
— Malcolm X (El-Hajj Malik El-Shabazz)

Remember: We Are Our Own Liberators!

Revolutionary Love & Unity
Jalil A. Muntaqim
Sullivan Correctional Facility
March 3, 2018


Queen Mother Moore The Mother of Our Struggle, The Mother of New Afrika, First Signer of The PGRNA Declaration of Independence by Jitu Weusi 1986

Human Rights Champion

The January 23rd Daily Challenge (NY City Black daily) published an article saying Queen Mother Moore is in St. Luke Hospital in the intensive care unit. She is gravely ill, having suffered a stroke, and is in a coma, according to information supplied by the Ethiopian Orthodox Coptic Church, to which Queen Mother belonged.

As we enter Afrikan History Month, it is important that
everyone know Our Queen Mother, and her accomplishments, and we should work to make her dreams — OUR DREAMS —
a reality.

The following biography is reprinted from the publication printed for the New Afrikan People’s Organization, New York Chapter: Second Annual Grassroots Tribute CHAMPIONS OF THE HUMAN RIGHTS STRUGGLE Queen Mother Moore & Atty. Alton Maddox April 25, 1986

“Human Rights is the Right to Self-Determination”
–Malcolm X

Queen Mother Moore is without question one of the greatest living examples of the national aspirations and pride of the Afrikan in North America, she is indeed the human embodiment of the New Afrikan
Independence Movement itself. As the first signer of the New Afrikan Declaration of Independence, she represents the first conscious citizen of the New Afrikan nation and can most honorably be said to be ” The Mother of Our Struggle,” and a Champion for Human Rights and Liberty. She has struggled without cease to demand all our human rights and right
now. She has refused to allow the white supremacist power structure of the world get away with their gross tragedy of selective self-serving amnesia in regards to the mass genocidal holocaust of Afrikan men,
women, and children in the course of the European Slave Trade, settler occupation and colonization of the world’s non-white people. Rather, she has consistently charged the United States government and empire with genocide and has demanded land, reparations and independence for our people. She has sought to return us to the source of our culture, to our
roots, to infuse our people young and old alike with national and racial heritage, dignity, identity and consciousness. Our respect, the praise and honor due to this great Afrikan working- class woman warrior,
this light set on a hill is boundless. We are clear that a single event  a small tribute book  none of these are testament enough to her legacy. Our grassroots tribute is but a humble attempt to give thanks to Queen Mother for a lifetime of heroic service to New Afrika our Afrikan Motherland and the entire world.

The Mother of New Afrika Queen Mother Moore Speaks

–New Afrikan People’s Organization

Mother of Our Struggle:
Queen Mother Moore
by Jitu Weusi reprinted from Champions of the Human Rights Struggle: Queen Mother Moore and Attorney Alton Maddox, (New York, NAPO, 1986)

When historians write a history of the African-American struggle in twentieth century America, they will have to include the exploits of Audley Moore, better know to most of us who are proud to know and love her as Queen Mother Moore. For more than sixty years this timeless woman has had an active role in a cross-section of activities and movements that are collectively described as the struggle for African-American Liberation.

Born in Louisiana at the turn of the century, Queen Mother Moore is descended from a family that was committed to struggle. Her father was an active member of Marcus Garvey’s U.N.I.A. Her sister was a reknown African-American Communist who died an untimely death in the 1950s.

50 Years of PGRNA, New Afrikan Citizenship, William X First Afrikan Child Birth – Haki Shakur

Queen Mother’s activism began in the south during the early years of World War I when she and her sisters aided Black soldiers who were denied proper medical treatment because of the U.S. Army’s Jim Crow policies.

In the 1920s, she was active in the Garvey Movement where she obtained her ideological foundation in African nationalism that has remained with
her throughout her many years of struggle.

During the 1930s, Queen Mother moved to New York City and became an active member of the Communist Party of the U.S.A. As an African-American Communist during the 30s and 40s, she helped organize support for the Scottsboro Boys, Willie Magee Rose Lee Ingram and many other less famous cases of judicial injustice against African-Americans
in the south and the north.

She also displayed an uncanny instinct for local organizing as she managed the campaign that elected Benjamin Davis (famous Harlem African-American Communist) to the New York City Council for two terms.

Mother has always placed her trust in the power of the Black masses. The bulk of her organizing work has been around political prisoners (she has saved many from executions and long prison sentences), parent education (she has organized countless public school boycotts and sit-ins), rent strikes, and protests around unfair hiring or employment practices.

Often times many of the people assisted by Queen Mother’s efforts are unaware of the personal sacrifices she has made in order to further their cause. She remains an unrewarded and an unsung heroine among the majority of our people.

In the 50s, she resigned from the Communist Party and began her journey along the path of Pan- Africanism that would make her such a promient
figure in the Black Power and African revolutioary movements of the 60s and 70s. Speaking at countless meetings, conferences and conventions, Queen Mother would bring the crowds to their feet with her ringing Oration.

New Afrika – BIG NEL RUN IT BAC, Vol. 2: The Revolutionary Black Gangzta Mixtape Music GREEN RED BLACK MXGM

During her speech-making, she would never forget to press two major themes of her political convictions. First, the need for “Denegroization”. Queen Mother often said, “We don’t know who we are as
a people. We believe we are creatures, seized from Africa and Europeanized. The first law of nature is to know thyself and our people have not been allowed to know themselves.”

The second aspect of Queen Mother’s teaching that is pronounced is the demand for reparations. She says, “They took Africans and turned them into Negroes. We have been held in captivity and lost our inheritance. Don’t you realize that all that gold and diamonds they take out of those mines in Africa and sell to Tiffany, some of that belongs to us. More
than 100 million Africans lost their lives in the traffic of slavery.” In 1962, she undertook a project to draw up an agenda asking for reparations for the descendants of slaves and presented it to the U.S.
government on the 100th Anniversary of the Emancipation Proclamation.

The last twenty years of her life has involved extensive foreign travel. She has been the guest of heads of state of nations in the Caribbean, Africa and Europe. She has been a guest of the O.A.U. (Organization of African Unity) and a presenter at Women’s Conferences both nationally
and abroad.

Despite her accomplishments and acclaim, Queen Mother Moore is a soulful person, mother of one son and grandmother of four, who constantly remains in touch with the revolutionary fervor embodied within the heart of the African-American liberation struggle.

In 1968, as a young teacher in a New York City Junior High School, I faced a departmental hearing to suspend my license to teach as a result of my involvement in a Malcolm X Memorial at I.S. 201 in Harlem. On the day of my hearing I entered the room at the Board of Education headquarters and found Queen Mother Moore and a delegation of African-American mothers from all over New York City that came to give me support and to testify to my excellence as a teacher. Because of this support, the Board of Education backed down from their original
intention and I escaped with a reprimand. Queen Mother Moore had once again demonstrated the power of organizing.

Since 1982, when she suffered a mild stroke at age 82, Queen Mother Moore has modified her schedule and begun to slow down. “I’m tired of oppression,” she says. One dream that she continues to pursue is her hope to establish an African-American Political Institute on two-hundred acres of land owned
by her family and located in upstate New York. For more information about this project, interested parties can contact her.

(c) 1986 by Jitu Weusi

Haki Kweli Shakur August Third Collective NAPLA NAIM MOI 3-15-53 ADM 2018 50 Years



The Types of Libation Rituals and Ceremonies in Igboland

nze njemanze pouring the festival libation

In this Picture, and on the extreme right of the picture, His Holiness Ogbaja KOK Onyioha, Spiritual Head of Chiism(Godianism) stands with the former Abia State Governor, Governor Ogbonnaya Onu, participating in ITU MMAI (the Pouring of Libations) in Umuahia Nigeria. As you can see, the gentleman pouring libations is using a liquid and pouring it on the ground.

There are three types of Libations:

A libation is a ceremony concerning the pouring of water. The sacraments differ from culture to culture and according to framework and rationale, but the libation is at all times a spiritual performance in which a swap is made connecting the living and the spiritual realms. Typically, it is connecting the breathing and the ancestors–or ethereal, such as saintly beings, divinities, fundamental forces, and so forth. Giving libation merely means to decant water (or wine) with the purpose that it be acknowledged by a spirit in the spiritual realm.

Indigenous Afrikan Spiritual Science (Spirituality didn’t Start with a Book) – Haki Kweli Shakur


We as a rule pour to spirits that are in some way linked to us, whether through bloodlines, through apprenticeship and birthright, in the course of affection for and companionship, or in the course of spiritual unification. We can in addition offer libation to the significant energies that make up the character of our universe, such as the streams, the woodlands, the creatures in this planet. Once more, this fluctuates from culture to culture, but the process is consistently a constructive swap of energy forces.

Biafra: Igbo Ancestral Communication, Ifenta, Ala Muo, Your Millions Years of Ancestry – Haki Shakur


Why Do Africans Pour Libations?

The offering of libation engages the pouring of liquid, such as water or wine, on the ground in a particular mold while reverence is paid to the ancestors.
However, Itu mmanyi or Libation is a sacrament set aside wholly for those that had positive impact in life by living good quality ethical existence. Pouring libation to a person we are giving veneration is summoning their disposition, deeds and way of life. We are soliciting additional supply so to speak of what they did while they were living.
To appreciate why libations is imperative, it is essential to comprehend that in the customary African universal mindset, all things have life within, and such life has intrinsic value in addition to influence.

Our ancestors grasped that all things in Creation came from Chineke, and as the rays of the sun are just smaller parts of the identical foundation, so is the creation and all its different beings and elements, a grouping of lesser reflections of the Creator. All of it is made from the same Stuff. They also believed, and still do, in re-ci-pro-city. This is the basis of the Hermetic Laws, which began in primordial Africa, and are mainly credited to being intricate and memorialized in manuscript by the grand theorist, originator, and doctor of medicine, Imhotep.

Re-ci-pro-city is the underpinning of equilibrium or balance. Without the first we shall not have the second. If we continue to take from others without giving anything back, something negative happens to the balance in our lives. If we suck up all the oxygen in the room without others getting a chance speak,it too affects our balance.

The spiritual realm gives so much to us. The Chiist believe in the presence of the ancestral spirits and graces of Chineke that intercede on our behalf as a result of asking, automatically, for all the blessing in the universe. Libations are our process we use to give thanks for our blessings. Our ancestors gave us our traditions and culture as well as our DNA.

Before you decide to pour libations, know certain things that are absolutely necessary for an effective excercise.

Before pouring any public libations, be sure to ask a noble elder to give you the permission to speak (Usually 60 years or more. You can never assume that you have their permission to speak on their behalf, no matter your status in life)
1. We never pour libations for those individuals whose lives ended as a result of causes that are not community sanctioned. In Nkporo, no funeral services incorporating community mourning is authorized by nde Eze(The leaders of the community).
2. Murderers and all such people of poor moral character do not receive libations. Such people are buried in “ugwu ifiri where people with such moral characters are buried and never mentioned in public and personal ceremonies.
3. Remember that part of pouring of libations is to call up the wisdom that people have achieved that we can borrow from. When a young child leaves this earth, they are not included in the libations ceremony because they had yet to achieve wisdom to share.
4. Libations are not offered for people who have low moral strengths, engaged in activities of ill repute, took their own lives. Again it is important to remember what you are trying to bring into your life and the life of the community so you do not want to drag in some bad spiritual forces.
5. We also do not pour libations to those who abused people’s lives. They too are not provided the dignity of a community funeral.

Three types of Libations

Itu mmai- Community Libations
Usually Needs hard liquor- During this process, it is high energy and used to uplift, encourage and initiate community action. It is usually preceded by call and answer! It is rousing and generates high emotional response.

Personal Libations- Usually poured in the privacy of your personal shrine. I have plants in my personal shrine and I use water. The water is life giving, creates growth nourishment for your plants, allows you the opportunity for personal reflection to heal your spirit, creating or creating unification with loved ones. You also target a specific grace of Chineke. Please visit our Facebook page Global Faith Ministries of Chiism and find out the specifics of these graces of Chineke under how to build your own Obasi. Remember that if you have specific artifacts that reflect these graces, use them instead of the candles.

Spiritual Libations in the Obasi Oha- Libation and prayer go hand in hand in the Obasi Oha. Here we pour libations with white wine beseeching Chineke and invoking the Ancestors. Additionally, we focus on all the 7 graces of Chineke…Amadioha, Fijoku, Imo Mmiri, Ekwuruochie, ALA, Kamalu, Ofo na Ogu. In the Obasi Oha, there are Alters in reverence to all these graces of Chineke and at some point in the spiritual ceremony, the worshipers are asked to approach the specific alters and pour libations and offer a personal individual prayer in honor of the graces that reflect the need they have, reflected by this grace of Chineke, and then return back to their seat.

Places where you can pour libations
a. In a plant or plants
b. On Mother earth
c. In and outside the shrine as I stated earlier
d. In a vessel placed either on the ground or on table.
e. Anywhere you wish to acknowledge and invoke the ancestors.
Libation can be caused to flow as often as one desires provided it is consistent for the ultimate results.

Pouring Libations Survived in the Diaspora

Libations fortunately did not die with slavery. As a matter of fact, the descendants of the Africans brought to the new world and enslaved, continue to practice libations though in different forms…transformed if you will. During slavery, the slaves were not allowed to practice their cultural rituals but in spite of these challenges the African American and Caribbean ancestors kept the practice alive. You notice that in many African programs, people still pour libations.

Many Afro-Caribbean who preserved the remnants of their traditions practice African religions such as Orumilaism, Santeria, Vodun, Lukumi, and more. The new members pour libations to their divinity and ancestors in countless sacraments both communal and clandestine.

What Happens When We Pour Libation?

When you pour libation for your ancestors it becomes easier for them to communicate with you and other living family members, as well as carry out any other important tasks they may have close to our dimension. As you pour libations you actually feel free to speak with them as you would the living. In so doing, the ancestors live.

Even the water used in libations is considered medicinal for the sick once poured and gathered to an appropriate Spirit. The water, or libation, restores the balance of energy between the living being and the spirit. (reciprocity) It represents our love and respect for those who have supported us; it is an act of nurturing, similar to the nurturing that they give us. Once we have honored the Spirits thus, we have changed the energy in our lives to open the way for them to return blessings and favors to us. Its like giving s gift for the one we received …clemency for clemency…Affection for affection etc.

Anyone can practice pouring libations. You can do so by water free of chemicals (spring water) on earth directly or in a plant or bowl. For those who have issues with a woman pouring libations…Women are priests

For a personal Libations: You pour water to:
• The four winds (east, west, and north, south) (Pour).
• Call the name of Chineke (Pour)
• Call the names of the 7 graces of Chineke…Anyanwu, Ala, Amadioha, Fijoku, Ekwuruochie/imo mmiri, ofo na ogu, Kamalu(Ask for their guardianship and support (Pour).
• Make wishes you wish to keep (truthfulness, love, and happiness) (Pour).
• Those wishes you would like to have( Marriage, long life, good health, children, means to raise them) (Pour)
• Call out the names of your ancestors and ask for their guardianship) (Pour)
• After doing these things you end with the phrase Ise, Ofo, and Yagazie! (which means …and so it is, I spoke in truth, and may all go well for us(me) now and always!)

We call upon our ancestors Every where, the mothers of our mothers and their mothers and mother( ISE).
• We call you, fathers of our fathers and their fathers and fathers(ISE)
• Come and visit with us and see who we have become(AUDIENCE ISE)
• We hope the you are pleased with what we have done to mirror the good you did when your heart was beating and with each pulsation you created good for us and the community(AUDIENCE ISE)
• Help us as we strive to keep our Africanness alive. Stand before us, behind us and keep your loving hands around us to remind us that you will be with us to assure that we maintain our ways, we teach the children and we live according to dive law(AUDIENCE ISE).
• We pour libations to welcome you back into the fold, to offer us back your esteemed African spirit, a wealth of your immense acumen, valor, perseverance, and steadfast dedication to success in all we do(AUDIENCE ISE).
• We ask that you stand in the way of anything that will initiate a throwback of the horrors and confusion of our past (AUDIENCE ISE)
• We pour libations to pledge to our children and their children and those in the spirit world waiting for their turn to debut, that they will learn enough from us to prepare them to triumph over adversity and carry on to put a mark on the world as the descendants of greatness(AUDIENCE ISE).
• We Pour Libation to the Ancestors (AUDIENCE …ISE, ISE, ISE)
We pray that the Universe has heard us, the ancestors are proud of us and the Chineke is happy with us, (AUDIENCE…ISE, OFO YAGAZIE)
• Otito Nile Diri Chineke!



International Women’s Day Black Women Revolutionary Nationalist Exist ( Revolution Without Women Ain’t Happening)

#HappyInternationalWomensDay Black Women Revolutionary Nationalist Exist ( Revolution Without Women Ain’t Happening)

New Afrikan women from all walks of life employed a range of political strategies and tactics in their efforts to secure universal black liberation. Through various mediums including journalism, media, and overseas travel, many New Afrikan women activists and intellectuals fought to advance anticolonial, antiimperialism and Pan-Africanist politics. Significantly, these women helped to sustain black nationalist politics, endorsing racial pride, African heritage, black political and economic autonomy, and Pan-Africanism during the tumultuous years of World War. In the postwar era black nationalist women in the United States and in other parts of the diaspora amplified their efforts to obtain human rights.


Mama Zogbe & The Sibyls Revolution without Women ain’t happening! -Haki Kweli Shakur

Moreover, they continued to build transnational alliances, recognizing that their struggles for black rights on the local and national levels were deeply connected with struggles for freedom all across the globe. As many of these women grew older in age, some with failing health, they actively mentored a younger generation of black women who would be ready to carry on the work in their physical absence. The global visions of freedom black nationalist women promoted in their writings and speeches during the 1940s remained salient in the decades to follow—no doubt providing a source of inspiration for black activists and intellectuals during the 1950s and 1960s.

Against the backdrop of the modern Civil Rights and Black Power movements in the United States, rapid decolonization in Africa, and a surge of liberation movements in Latin America, the Caribbean, and across the globe, these women continued to build transnational alliances and employed a range of strategies and tactics in their struggles for civil and human rights. Moreover, veteran black nationalist women’s particular focus on black emigration and their unwavering interest in Liberia marked a significant departure from the priorities of several black nationalist groups of the period. Rather than endorsing black emigration, black nationalist groups such as the Nation of Islam (NOI) and the Republic of New Afrika (RNA) advocated territorial separatism—the establishment of autonomous black communities within the United States. While black activists in these groups sought to advance economic self-sufficiency and political self-determination, they lacked the strong inclination to relocate to West Africa. Instead, they set out to empower black communities through various means, including religious expression, armed self-defense, and revolutionary nationalism. – Keisha N Blain

Afrikan Mother Principle(Matriarchy) We Must Return(Balance,Equality, Socialism)-Haki Kweli Shakur

Salute and Rememberance to the women on this picture Queen Mother Dara Abubakari, Betty Shabazz, Queen Mother Mabel Williams, Nehanda Abiodun, Afeni Shakur, Queen Mother Khandi Konte Bey, Queen Mother Fulani Sunni Ali, Safiya Bukhari, Assata Shakur, Joan Franklin, Queen Mother Njere Alghanee, Vicki Garvin, Claudia Jones, Amy Garvey, Fannie Lou Hamer, Ella Baker, Lucy Parsons, Harriet Tubman , Sojourner Truth, Thyra Edwards.



Boxley Slave Rebellion Conspiracy of March 6 1815-1816: George Boxley & Enslaved Afrikans Planned to Take over Richmond & Fredericksburg Virginia

On a winter evening in March 1814, two run-away slaves arrived unannounced and unexpectedly at the Spotsylvania County home of George Boxley. They said that they were fleeing from the harsh conditions that they had endured at a neighboring plantation, and they desperately hoped that Boxley could help. In Virginia of that day, where slaves were required to obtain permission from their master in order to leave his plantation, the question is: why was it that the run-aways thought George Boxley would help them?

Haki Shakur – Boxley Slave Rebellion March 6 1815, Spotsylvania Virginia, 27 Afrikans Captured

The end of 1813, Boxley returned to his home and businesses in Spotsylvania County with a renewed fervor for individual liberty. It was not long before he resumed his very public anti-slavery statements. In addition to his mill businesses, he opened at the Grange a small ordinary store. It was said that the Boxley store “acted kindly” to slaves wishing to sell kitchen vegetables that they were able to grow and hand-made articles in order to purchase essential goods for their families.

So by the time the runaways arrived that March evening in 1814; George’s anti-slavery statements, the negative reactions of his neighbors to those comments and the access provided to blacks at his store offered, one would think, enslaved men and women the hope that he just might be counted on to help them if ever they needed it. When the time came, George Boxley did choose to help the runaways. He gave them two horses with which to continue their escape and provided them directions to Greenbrier in Western Virginia where they might receive additional help finding their way to freedom.

Legend contends that a female slave by name of Lucy revealed the escape of the two runaways. Lucy’s white mistress, Ptolemy Powell, added to her allegations that she had heard rumblings of a slave rebellion. A searching party was quickly formed with men from the neighboring plantation, and when the riders came to the Boxley property, they discovered that two of George’s horses were missing for which he could not account. Local authorities imprisoned Boxley in the Spotsylvania jail charged with the crime of assisting slaves fleeing their masters. Despite protests of his innocence, it appears that George languished in jail for nearly two years. Abetting a slave revolt would have been a much more serious allegation, but evidently Boxley was never charged with that crime. In 1816, it’s believed that Boxley’s wife, Hannah, smuggled in to her husband a small saw, concealed in the hem of her dress which George used to escape for jail. Boxley left Virginia permanently and made his way to Pennsylvania. Hannah and the rest of his family would remain temporarily in Virginia. She would sell most of Boxley’s properties and valuables and after several months she and her children would eventually join her husband in Indiana. There, Boxley would become an ardent abolitionist and would operate a major stop on the pre-Civil War Underground Railroad.

Once Boxley escaped and was out of easy reach of the local authorities, the notion of a Slave Revolt was given renewed credibility. Trials resulted with as many as 27 slaves being accused of participating in the “Boxley Revolt”. All were convicted and either hung or sold to plantations in the Deep South. Hannah Boxley, however, was never charged with the crime of assisting in her husband’s escape. The Boxley property was not confiscated and was allowed be sold for the benefit of the owners. So today, the question still remains unanswered; was George Boxley merely a humanitarian or was he the inciter of an unsuccessful Virginia slave revolt?

Boxley served as an ensign in the militia during the War of 1812. By some accounts he was passed over for promotion, and he reportedly also had political ambitions thwarted when he was forced to defer to a member of a more prominent family. During the second half of 1815 Boxley began to conspire against slavery. Few observers agreed about his motivations or even his deeds. Some people assumed that Boxley acted out of resentment for past slights, some that he had become an abolitionist, some that he had become demented, and some that religious delusions motivated him. He allegedly told people that God had spoken to him through a white bird and convinced him of the evils of slavery. Boxley spoke out against slavery and attempted to organize African Americans in Spotsylvania and the neighboring parts of Louisa and Orange counties. He may have been trying either to help slaves flee Virginia or to mount an armed campaign to free them, but before anything took place his activities were exposed by a female slave. Boxley turned himself in on February 27, 1816, and was charged with fomenting an insurrection.

At least twenty-seven slaves were arrested and charged with complicity in Boxley’s alleged uprising. In the largest prosecution for insurrection in Virginia between the discovery of Gabriel’s Conspiracy in 1800 and Nat Turner’s Rebellion in 1831, five slaves were executed, and six others were sentenced to be transported out of Virginia. Boxley was ordered tried for capital felony and stealing two slaves, but while he was awaiting trial his wife smuggled him a file with which he sawed his way out of the Spotsylvania County jail and escaped.

On November 13, 1816, Boxley executed a power of attorney in Washington County, Pennsylvania, that enabled him to sell his two tracts of Spotsylvania County land totaling 460 acres. During the next several years he moved from place to place in Ohio, Illinois, and Indiana. In 1818 the superior court in Spotsylvania County outlawed Boxley after he again failed to appear for trial, and on several occasions bounty hunters attempted to capture him and return him to Virginia. One took him prisoner, but Boxley’s friends rescued and released him.

In 1828 Boxley built a cabin north of Indianapolis, Indiana. A nearby town was called Boxleytown and later Boxley. He continued to speak out against slavery and also denounced banks, taxes, courts, and government generally. He may have assisted people escaping from slavery, and his zeal made him appear to fit the stereotype of the wild-eyed radical abolitionist, but he also taught at one of the first schools in Hamilton County, Indiana. Boxley died at his home on October 5, 1865, two months before the ratification of the Thirteenth Amendment made slavery illegal anywhere in the United States. He was buried in Boxley.

Boxley Timeline
ca. 1780 – George Boxley is born in Spotsylvania County.
May 27, 1805 – George Boxley and Hannah Jenkins are married.
1815 – George Boxley attempts to organize African Americans in Spotsylvania, Louisa, and Orange counties against slavery.
February 27, 1816 – George Boxley turns himself in on charges of fomenting a slave insurrection. He later escapes jail.
November 13, 1816 – George Boxley executes a power of attorney to sell two tracts of land in Spotsylvania County.
1818 – The superior court in Spotsylvania County outlaws George Boxley after he fails to appear for trial.
1828 – George Boxley builds a cabin north of Indianapolis, Indiana.
October 5, 1865 – George Boxley dies in Hamilton County, Indiana.


Haki Kweli Shakur 3-6-53 ADM August Third Collective  NAPLA NAIM MOI


Kwame Nkrumah Ghana Independence Speech March 6th 1957 “ There’s a New African in The World “

President Kwame Nkrumah‘s speech proclaiming the independence of Ghana at 12:00AM on 6 March 1957. So much to praise, the joy and hope that this new state’s birth brought. Find below the written part of the speech, and watch to hear Kwame Nkrumah deliver this great speech.



At long last, the battle has ended! And thus, Ghana, your beloved country is free forever!

And yet again, I want to take the opportunity to thank the people of this country; the youth, the farmers, the women who have so nobly fought and won the battle.

Also, I want to thank the valiant ex-service men who have so cooperated with me in this mighty task of freeing our country from foreign rule and imperialism.

And, as I pointed out… from now on, today, we must change our attitudes and our minds. We must realize that from now on we are no longer a colonial but free and independent people.

But also, as I pointed out, that also entails hard work. That New Africa is ready to fight its own battles and show that after all the black man is capable of managing his own affairs.

We are going to demonstrate to the world, to the other nations, that we are prepared to lay our foundation – our own African personality.

As I said to the Assembly a few minutes ago, I made a point that we are going to create our own African personality and identity. It is the only way we can show the world that we are ready for our own battles.

But today, may I call upon you all, that on this great day let us all remember that nothing can be done unless it has the purport and support of God.


Let us now, fellow Ghanaians, let us now ask for God’s blessing for only two seconds, and in your thousands and millions.

I want to ask you to pause for only one minute and give thanks to Almighty God for having led us through our difficulties, imprisonments, hardships and sufferings, to have brought us to our end of troubles today. One minute silence.

Ghana is free forever! And here I will ask the band to play the Ghana National Anthem.

Reshaping Ghana’s destiny, I am depending on the millions of the country, and the chiefs and the people, to help me to reshape the destiny of this country. We are prepared to pick it up and make it a nation that will be respected by every nation in the world.

We know we are going to have difficult beginnings, but again, I am relying on your support…. I am relying upon your hard work.

Seeing you in this… It doesn’t matter how far my eyes go, I can see that you are here in your millions. And my last warning to you is that you are to stand firm behind us so that we can prove to the world that when the African is given a chance, he can show the world that he is somebody!

We have awakened. We will not sleep anymore. Today, from now on, there is a New African in the world!

Biafra: Biafra, New Afrika, Catalonia, Aztlan, Struggle For Total Independence – Haki Kweli Shakur  August Third Collective NAPLA NAIM MOI 3-6-53 ADM




Petition to Commute Sundiata Acoli’s Sentence The Sundiata Acoli Freedom Campaign is asking that folks print off petitions calling for the commutation of Sundiata’s sentence, get them signed by people in your community/organization, and then send them in.

You can find the petition here (below is the language of the petition itself):

When petitions are filled out, you can return them to:

Florence Morgan

120-46 Queens Blvd.

Kew Gardens, New York 11415



To: The Honorable Philip D. Murphy

Governor of the State of New Jersey

We, undersigned residents of the State of the New Jersey, and of other states, hereby respectfully request that, pursuant to your powers under the New Jersey State Constitution and state statutes, you commute the sentence of Sundiata Acoli (formerly known as Clark Edward Squire) to time served. Now 81 years old, and in declining health, Mr. Acoli has been incarcerated for forty-five years, has expressed regret and remorse for the crimes that he was convicted of, and since 1996 has maintained an exemplary prison record.

Born on January 14, 1937 in Decatur, Texas, Mr. Acoli was raised in Vernon, Texas. In 1956, Mr. Acoli graduated from Prairie View and A & M University of Texas with degree in mathematics and for the next thirteen years worked for various computer-oriented firms, mostly in the New York area. In the summer of 1964, Mr. Acoli did civil rights work and voter registration work in Mississippi, and in 1968 joined the Harlem branch of the Black Panther Party where he worked on issues such as housing, jobs, and police brutality. In 1969, Mr. Acoli, along with 21 other New York City Panther Party members were arrested on an array of conspiracy charges. Denied bail, Mr. Acoli was incarcerated for two years before he and all his co-defendants were acquitted of all charges after only two hours of jury deliberations.

Mutulu Shakur Speaks on Sundiata Acoli, Zayd Shakur, Kwando, Sekou odinga, Assata, Lumumba Shakur

Mr. Acoli’s current incarceration stems from a May 2, 1973 incident on the New Jersey Turnpike. While driving on the Turnpike, Mr. Acoli, with two other Panther Party members, Assata Shakur and Zayd Malik Shakur, were stopped by state troopers. A shoot -out ensued during which one state trooper, Werner Foerster was killed, and another state trooper, James Harper injured. Mr. Shakur was also killed. Ultimately, in 1974, Mr. Acoli was convicted of murder and other charges; and sentenced to an aggregate sentence of life plus twenty-four to thirty years. Tried separately, Ms. Shakur was convicted of similar charges, and similarly sentenced. In November 1979, Ms. Shakur escaped from prison and was subsequently granted political asylum in Cuba.

Mr. Acoli has appeared before the New Jersey State Parole Board on three occasions, and each time denied release notwithstanding his exemplary prison record since 1996. In particular, during his incarceration, Mr. Acoli has completed over 100 different programs for self-improvement and vocational trainings on topics such as computer, health, art, real estate, and industrial safety. He has also participated in numerous programs designed to alter the incarcerated person’s perspective and modify his or her behavior such as “Doing Time With The Right Mind,” Criminal Thinking,” and “Commitment to Change.” In addition, in July 2008, Mr. Acoli requested and began meeting twice a month with the psychology services staff to develop coping, self-help skills, and other skills relevant to community transition.

In conclusion, we respectfully urge that you commute Mr. Acoli’s sentence to time served, and immediately release him. At 81, a father and grandfather, and in light of his exemplary prison record for the past twenty-two years, it is highly unlikely that if released, Mr. Acoli will commit another crime.

This entry was posted on Tuesday, February 27th, 2018 at 6:20 pm and is filed under Written About Sundiata Acoli. You can follow any responses to this entry through the RSS 2.0 feed. Responses are currently closed, but you can trackback from your own site.


blog Haki Kweli Shakur ATC NAPLA NAIM MOI 3-4-53 ADM

Instagram: @Haki_Kweli_Shakur Twitter: @Haki_K_Shakur Facebook: Haki Kweli Shakur Youtube Channel: Haki Kweli Shakur Email:


Former Vice Lord Leader Bennie Lee Speaks on Vice Lords Since The Sixties

Bennie Lee was a leader of the Conservative Vice Lord Nation in the 1970s and 1980s. When a riot broke out in Pontiac Prison in 1979 where Bennie was incarcerated, he and other gang chiefs were indicted for 15 counts of murder. He spent three years on death row before being acquitted and is now one of Chicgo’s most prominent counselors.

An Untold Story of the Conservative Vice Lords – By: Bennie Lee

Following are excerpts from Bennie Lee’s talk, Februrary 28, 2002, to the Chicago Gang History Project. Mr. Lee revised the excerpts January 10, 2003 especially for

For the complete text of the talk
Back to Vice Lord Home Page.

Believe it or not, I was involved in gang activity at (9) nine years old, on a street block in Cleveland Ohio.

I came to Chicago in 1963. Believe it or not, I was involved in gang activity at nine years old, on a street block in Cleveland Ohio. We would have rock fights with the guys on the other block. We would do things like steal something to eat out of stores. The area we lived in could be considered a poverty stricken community. Most of the families were on welfare. So most of us got off the way most gang members start, taking to the streets for survival. The head of the households were that of women. Most of my fiends either didn’t have fathers they knew, or had alcoholic stepfathers. I was fortunate to have my father. But at that time he lived in Chicago for a few months to secure a job and eventually moved us to Chicago.

Upon moving to Chicago I met a group of brothers that didn’t have fathers, or alcoholic stepfathers. These guys spent a lot of time in the streets. I didn’t have to do a lot of things these guys did because my father worked as a welder and provided for us. In my relationships with the guys I ran with, I began to till tap and steal out stores. We lived in the K-Town area. We would help women with their groceries and steal their wallets. We would mix up in the crowded stores and steal money out the cash register. So at the age of 10 I was picking pockets and hustling on Madison Street. These were things against my family value system. So I made a culture shift, from a family culture value system, to a street culture value system. This caused conflict with my family, and me because I didn’t have to live like that.

Pontiac Prison Riot – July 1978

Racism had a lot to do with how we became involved with major street gang activities.

My family moved out of K-Town in 1967. We moved on Cicero and Jackson. This was a predominate white neighborhood. My family was one of the first black families to move in that area. You have to keep in mind this was in the sixties. Racism and Jim Crow laws were still in effect. During the summer, we would have walk through the majority white neighborhood to get to the swimming pool. The whites would attack us. These would be adult whites as well as young white boys our age. The adults would urge them onto attack us. There were two swimming pools on the west side for us. One was in the near K-Town area at Garfield Park (3600 west), and Columbus Park, which was 5500 west. We decided to go to Columbus, which was closer. The whites felt we were invading their neighborhood. So it was these conditions that caused racial tension. The word got around the neighborhood that my brothers and me had the courage to fight the whites, so other brothers would join us to go swimming. So in that since we became recognized as a gang. We were forced to ban together for protection.

During the year of 1968 most of the whites had moved out of our immediate area. However, small groups had formed among us blacks. On Cicero the Cicero Vice Lords had stake their claim in the hood. They were older than us. We were 13 through 15 years old. They were 17 and older. During that summer some of us would have little run in with them. We would try retaliating by shouting words of insults and run. One day they chased us and I got caught. They told me that I would have to box Freddy Pie in order to leave. Freddy Pie had a reputation as being a two-time golden glove champ. He was older than us, yet he was our height. Out of fear I boxed Freddy Pie. I noticed that he couldn’t dominate me. I hung in their for a few minutes. I saw an open in the crowd so I ran.

Let’s “Gang-Up” on Oppression the struggle for power in oppressed communities ( Atiba Shanna) -Haki Kweli  Shakur ATC Collective NAPLA NAIM MOI 1-28-53 ADM

It was a few days later my group and me were hanging on the corner of Gladys and Lavern. Before we realized the Vice Lords had us surrounded. They asked us “who is the leader” all eyes went my way. This was one of the most fearful days of my life. Some of these guys I ran with were intimidating to me. I didn’t believe they looked at me with such respect. So the Vice Lords told us they were having a meting that Friday, at Mandel Church and we needed to be there. Upon going to that meeting, I became one of the youngest recognized leaders of the Vice Lords at that time at thirteen. We didn’t carry the name Cicero Vice Lord. We became Apache Vice Lords.

Frantz Fanon, a Black Psychiatrist wrote in his book “ The Wretched of the Earth” how when a people are being oppressed by an oppressor, the oppressed try all means to fight back. Yet, they find their way is ineffective. They then start to use the same methods as the oppressor to fight back. What happens then, the oppressor moves out the area and the oppressed use the same methods on each other, to control that was once controlled by the oppressor, now the fight is between each other to control what little resources.

You find that Frantz Fanon study stand true with the experience of the African American street gangs. We as a people moved into white controlled communities. They initially fought to keep us out of their schools, swimming pools, dance halls etc. When the whites moved out of the community, we found our selves fighting over turf. We fought over swimming pool space. The blacks that lived near Columbus Park felt we were invading their neighborhood, and they fought us to keep us out of their swimming pool. We lived near the Keymens club. We felt like the brothers on the other side of Madison were invading our club, and this caused us to ban together to keep them out. They in turn banned together to fight us. As a result, fractions of the Vice Lords were formed. We eventually became the Insane Vice Lords. The guys cross Madison became the Four Corner Hustlers. The group near Columbus Park became Central Insane Vice Lords. Yet we all were allies to each other to ban together against the Gangsters that formed on the low end.

On the Riot in Pontiac

On July 22, 1978 a riot broke out in Pontiac prison. Three guards were killed; two were stabbed over thirty times each and survived. As a result the penitentiary went on lock down. The water was cut off for a week. We were not fed for a few days. The joint was under investigation. Every one there was interrogated and felt to be considered a suspect. October 14, 1978 the guards came to my cell and advised me that I was being transferred to another institution. I was shackled and led to a cook county sheriffs bus. When I got on the bus, I noticed every Gang Leader that was in Pontiac was on the bus. Because I had a high-ranking position with the Vice Lords, I was put among the other leaders of the dominant street gangs. It was at that time I realized we were the ones they would indict for the riot.

We eventually were housed on death row at the Statesville. The indictments came down August 19, 1979. We were each charged with fifteen counts of murder, two attempt murder and mob action. We were sent to court in Pontiac Illinois. The lawyers fought that we couldn’t get a fair trial in Pontiac. The jury would consist of the family and friends of the deceased guards. We gat a change of venue, and was transferred to the cook county jail. We became known as the Pontiac 17. As we moved closer to trial they split us up. They decided to trial the Vice Lords, Black Souls, one Elruken and a brother whom was a former Black Panther mistaken to be an Elruken. I was most frightened by the fact I had an eighth grade reading average. I could not understand the dialogue between the states attorney and the defense attorney.

Honorable Louis Farrakhan And The Autobiography Of Malcolm X

(Farrakhan) said “the conspiracy is not at this time in the court room, the conspiracy happened over 400 years ago during slavery.

There were ten thousand pages of discovery material (the evidence against us) I began to study the dictionary. This helped me to get a better understanding of the evidence and the dialogue that took place in the courtroom. The Minister Louis Farrakhan had visited us while we were in Statesville. His message to us helped us in our defense. He said “ the conspiracy is not at this time in the court room, the conspiracy happened over 400 years ago during slavery. He said that because black men have been taught not to trust one another and look at the system as power over us, we tend to become divided. As leaders of different gangs you look at each other as opposition. It is with this division that you have lost the trial already”. So we had to put aside looking at each other as opposition and become brothers of the struggle. This new attitude gave birth to a new movement for us. We started to become part of the movement of black peoples fight against racism and oppression. We realized that we were being scapegoat for a system that has failed. Governor Thompson Made a statement the night of the riot “ this riot is a year late, we expected a potential riot due to the over crowded conditions. The prison was designed to house 600 inmates, yet there were over a thousand inmates in Pontiac prison the day of the riot.

So as God would have it, we were all acquitted on all charges. Because Governor Thompson and The Director of the Illinois Department of correction Charles Row stated on the day of the riot,” the riot is a direct result of the over crowded conditions. The lawyers proved that the state changed their position to “a gang take over” to save face for the mistake of the department of correction, housing inmates under inhuman conditions.

My sentence was up November 1980. However, I was sent back to Joliet prison to serve another year. The state said I had lost a year good time and a year c-grade. I had become knowledgeable of the law, so I challenged them. The Pontiac experience became an education of the law. I eventually was released June 5, 1981. Upon my release I soon got in touched with the fact that I was not prepared for discharge. I was nineteen at the time of my initial incarceration, and was twenty-seven at the time of my discharge. Prior to my incarceration I had never worked. I had never obtained a social security card, drivers license and had only a half-year of high school. It was because of these issues I went back to the streets and went back to Statesville. It was while I was in Statesville that I read Malcolm X autobiography.

I was sent to segregation for three months. Upon entering the cell I noticed a book on the bed. It was the autobiography of Malcolm X. At that time I had heard of Malcolm, but I didn’t know anything about him or what he stood for. I took the book and threw it in the corner of the cell. After being in the cell for a month or more, I picked the book up out of boredom. I turned to the page where Malcolm had become frustrated trying to read a book. He then put the book down and read the dictionary. Malcolm X educated himself in prison. He took the opportunity to study history and politics after developing his reading skills. That book had such an impact on me. I eventually got out of segregation and approached prison life a little more radical. I told the brothers I was a part of that we need to consider the teachings we have, and start living up to them. I went on to explain to them that we older guys were in our thirties and we need to make prison an educational experience for our younger brothers. They shouldn’t have to go through what we have been through. I had been in and out of jail since the age of fifteen. I served two years in St. Charles youth commission, in and out of the county jail for two years, went to the joint at 19, and came home at 27, and now back in prison again. I pointed out that we need to make sure the lil brothers go to school rather than work in the kitchen.

The Meaning Of Vice Lord Symbols

And that the five-point star represents the true nature of man. For every man is seeking love, peace, freedom, justice and equality in his life.

As Vice Lords we took an oath. We vowed that we would serve our time constructively, so that upon our release we will become a constructive member of our community. Our prayer states that if we retrogress from thy divine principals and laws, the wrath will surely fall upon us. I had gotten older and started to realize that I was in a position as part of the leadership to make some changes for the better. I ran into a lot of opposition and eventually dropped my flag.

The 1960s And The Assassination of Fred Hampton

Fred Hampton was assassinated because he became a political threat to the Illinois politicians. He helped to organize the LSD movement, pulling the minds of the Street Gang leaders to think in terms of the Civil rights movement.

African American street gangs were involved in a lot of black on black crime and violence towards one another. Based on what I talked about early with Frantz Fanons theory, African American street gangs attacked each other as oppositions. In 1967 there was a gang peace summit held in Washington DC. Street gangs here attended the summit. Upon returning back to Chicago a movement took place. Fred Hampton was the head of the Illinois chapter of the Black Panther Party for Self Defense. He met with the various heads of the African American street gangs here in Chicago. He believed a people should have power in the community in which they dwelled. He introduced this concept to the various heads and they formed LSD. LSD was a citywide coalition the consisted of Vice Lords, Stones and Disciples. They joined forces and shut down construction sites that didn’t hire blacks. They became part of the civil rights movement. They had adopted a new ideology.

On the south side the Disciples and the Stones had youth centers. The stones formed “opportunity Knock” people like Oscar Brown Jr. got involved cultivating the talent of black youth. On the west side the Vice Lords formed “Operation Boot Strap” they networked with big businesses on the west side to set up apprentice programs. Companies like Western Electric, Motorola, and Zenith hired them to become apprentice. Some Millionaires gave cash donations to support the businesses they started. They received some Government funds and became Incorporated as not for profit organizations. The Vice Lords became ‘Conservative Vice Lord Incorporation. They opened up Teen town, a restaurant, the Lion pad and a main office that focused on community development.

You have to understand the FBI Counter Intelligence Program. It was designed to infiltrate and discredit black movements. They did it with Martin Luther King, Malcolm X and the Muslims. They would initially send letters to Jeff Fort saying Fred Hampton was planning his assassination. They did other harassments to discourage membership with both groups. They set up an atmosphere so no one could trust the other. However, LSD remained strong and supported political candidates that made office. These were opposing candidates to Mayor Dailey. Fred Hampton was assassinated because he became a political threat to Illinois politicians. He helped organize the LSD movement, pulling their minds towards the civil rights movement. Mayor Dailey declared a war on street gangs and finally states attorney Harahan lead the police to Fred Hampton apartment and assassinated him while he was sleep.

Prison and Street Gangs

“ Those southern farmers have a new crop-called the African American Inmate.

Daley’s attack on street gangs lead to discontinued appropriation of funds for the programs they started. They had become dependent on the funds for a means of survival. With all they had fought for, now taken away, they were forced to support other grass roots organizations that were their allies. Keep in mind these were the late sixties and turning to the early seventies. Racism was still all time high. The brothers would demonstrate with other groups. When fights broke out, the brothers would be charged. Most of the brothers had prior arrests before the movement. So you saw a large number of arrests and eventually convictions. This was the first time in the history of Illinois Department of Corrections history that they were faced with a large population of African American Street Gangs.

Investigations and surveys were done to determine how many Stones ,Vice Lords and Disciples were in the county jail. By the beginning of the seventies the Illinois prisons start experiencing a large number of African American Street Gangs. Where the white gangs once ruled the system, now the African Americans came in more organized and intimidating.