Free The Land ! Greetings to all New Afrikans(Conscious/Unconscious) . Come commerate the establishment of our very own government ;New Afrikan(Black) Government . On the date of March the 31st,1968 in Detroit,Michigan the Provisional Government of the Republic of New Afrika was founded on the goals of attaining land ,accomplishing freedom,being sovereign ,becoming liberated ,expressing self-determination and having a working government,nation and territory for our new Afrikan (black) people . March the 31st ,2016 join us in Jackson,Miss to learn the history and struggle of the PG-RNA . Come show solidarity with the People’s Government and we look forward to more committed New Afrikans . The Struggle Is For Land . – Bomani Shakur
#RVA John Mitchell Jr Mitchell, John, Jr. (July 11 1863– Dec 3rd 1929) and the Richmond Planet (1883 -1996) was an African American businessman, newspaper editor, activist, and politician in Richmond, Virginia
#ArmSelfDefense : Mitchell investigated lynchings, advised blacks to arm themselves in self-defense, and editorialized against the Spanish-American war, saying it would make Cubans and Filipinos subject to the racism that dominated the South. As editor of the Richmond Planet, he frequently published articles in favor of racial equality. In 1904, he organized a black boycott of the city’s segregated trolley system.
In 1863, John Mitchell, Sr. and his wife Rebecca were living on the Lyons family estate in Henrico County, Virginia, near Richmond. The Mitchells were slaves; John was a coachman and Rebecca was a seamstress. On July 11, 1863, they had John Mitchell, Jr. Who was born a slave in Richmond, Virginia in 1863, shortly before the end of the American Civil War and of slavery. He grew up to become a civic leader and civil rights activist in Richmond’s Jackson Ward community. The neighborhood had long had free African Americans, and it became a center of the freedmen’s community after the war; it became known as the “Black Wall Street of America.” The black population in the city increased as freedmen migrated there for work and to enjoy a strong black community. In 1902 Mitchell opened the Mechanics’ Savings Bank in Richmond. Its deposits hit an all-time high of over half a million dollars in 1919. Three years after that, the bank failed.
and as a child, he helped support his parents by selling newspapers. He graduated first in his class from Richmond Normal High School. He became the editor of The Richmond Planet, (later the Richmond Afro-American). Mitchell was a brilliant man of many talents. In 1890, he was elected to the Richmond City Council,but around the turn of the century, he became cynical of politics.
He was aproponent of building Black businesses, pushing for economic and industrial development and urging Blacks to save money and buy property. He founded the Mechanics Savings Bank in 1901and would later become Grand Chancellor of the Fraternal Order of the Knights of Pythias. As a advocate of self defense soldier of social change, Mitchell led a boycott that eventually bankrupted a segregated streetcar company. Mitchell served as a delegate to two Republican conventions and ran for governor on an all-Black ticket. John Mitchell died on December. 3, 1929.
#92298-024 USP Florence ADMAX, P.O. Box 8500 Florence, CO 81226 United States
Affiliation: El Rukin
Captured: 1987: Setenced to 80 years
IN PRISON 28 YEARS “We believe that Abdul Malik was indicted because of the new vision that he had acquired and which he was trying to share with other street organizations not only in Chicago, but throughout the U.S.! He was indicted because, for example, he (and others) had worked and were continuing to work to maintain a peace among street organizations, so that they could begin to redirect their energies in ways that would ensure the survival of their people, and the development of their communities.” https://newafrikan77.wordpress.com
the El Rukn’s are now an “Orthodox Muslim” group, all that needs to be said on their history is that they were originally part of the P-Stone Nation and the Black Stone Rangers street gangs (founded in 1965 by Jeff Fort with Eugene Ibrahim Hairston). They are organized with Ambassadors, Generals, Imams, and Divine Ministers.
The current leader is Jeff Fort (Malik Kaaba El) born in Aberdeen, Mississippi in 1947. Before the FBI destroyed their headquarters in June of 1990, their headquarters was called the Fort, then the Adept Chamber of the El Rukn Moorish Science Mosque, later the El Rukn Sunni Masjid al-Malik, and finally Masjid Malik. This Fort was established as headquarters in 1976. Its opening occurred after Jeff Fort disassociated himself with the P Stone Nation and the Blackstone Rangers. In prison, Fort became a member of the Moorish Science Temple and dissolved the Blackstone Rangers involvement in the P Stone Nation. He hence forth renamed the Rangers the El Rukn Tribe of the Moorish Science Temple. His written legacy to Moorish Science is the “El Rukn Lesson #1”.
From the typewritten copy of Ahad El as dictated from a sermon by Malik Kaaba El (Jeff Fort).
“El-Rukn Lesson #1
777 ALLAH Salvation UnityToday we gather to understand the total significance and meaning of the Symbolic and illustrious Blackstone. The BlackStone which sits as a Corner-Stone (El-Rukn) in the Holy Kaaba, in the Holy City of Mecca, is merely an emblem to make the world conscious that the Stone, once thought rejected, has now become the Head Stone of the Corner.
It sits as a symbol of the fact that the Ismaelite whom was supposedly been denied — Malik’s birth-right and established the Divine Covenant has ended up the inherent of the Kingdom of the Almighty Father GOD ALLAH.
We speak of none other than the fact that Mohammed ibn Abdul, the founder of the Unity of Islam and a direct descendant of Ismael, did in fact complete his Divine Mission teaching his people and the world their supreme duties and benefits of living at complete peace with Allah. And ones surroundings through the great universal precept of Islam and in order to bear witness to this indisputable and universal fact, it is only necessary for one to view objectively to the great federation of the universal and all comprising Islamic Brother-Hood.
And We the “Chief Malik”, stand this day to witness to the indisputable fact that the Black Stone, here are symbolic to that very same emblem as the world looks on, we who once called ourselves Black-Stone and whom the world viewed as utterly rejected people, has now become the Head-Stone of the Corner, returning back to that state of mind of our Forefathers Ancient and Divine Creed, and resuming our rightful place in the affairs of man and nations.
And in years to come, the world will see a Nation, and Empire resurrected, not from the will of others to see us rise, but with the blessing of our Father GOD ALLAH, and from our own determination to rise, irrespective of what the world thinks. There is no one who is able to change from the descent nature line of his Fore-Fathers unless his power extends beyond that of the Great Universal Creator ALLAH Himself. What our Fore-Fathers were, we are, without a doubt or contradiction, and so with us all members must proclaim their nationality and their Divine Creed that they may know that they are a part and partial of this said government and know that they are not Negroes, Colored Folks, Black People or Ethiopians, because these names were given to slaves by slave holders in 1779 and lasted until 1865 during the time of slavery, but this is a new era of time now and all men must proclaim their free national name to be recognized by the government in which they live and the nations of the Earth. This is the reason why ALLAH the Great GOD of the Universe ordained Noble Drew Ali, the Prophet, to redeem his people from their sinful ways. The Moorish American are the descendants of the Ancient Moabites whom inherited the Northwestern and Southwestern shores of Africa.
The Moors did not ask for social equality in the form of integration with the European Nations, because we, a clean and pure nation descendant from the inhabitants of Africa, do not desire to amalgamate or marry into the families of the pale skin nations of Europe. Neither serve the gods of their religion because our forefathers are the true and divine founders of the first religious creed, for the redemption and salvation of mankind on Earth.
All Praise Due to ALLAH Great GOD of the Universe. Your Brother in LOVE, TRUTH, PEACE, FREEDOM, AND JUSTICE
Infamous criminal Jeffrey Fort was born on February 20, 1947, in Aberdeen, Mississippi. Fort and his family moved to the low-income Woodlawn neighborhood in the South Side of Chicago in 1955 in order to find work. But Fort’s family life disintegrated, and the grade-school dropout found himself in and out of juvenile detention centers, including the Illinois State Training School for Boys in St. Charles, Illinois. It was there that he met an older boy, Eugene Hairston, who soon became his friend and mentor.
To protect themselves on the streets, Hairston and Fort founded a group in the late 1950s called the Blackstone Rangers, named after the Blackstone Avenue area where they spent their time. Hairston earned the nickname “Bull” early on, and Fort became known as “Angel”, a term of endearment given to him by his mother. The group quickly turned into a gang, as area youth afraid for their safety took membership with the Rangers. As the gang grew, so did their territory. They claimed the area east of Woodlawn Avenue as their stomping grounds, and anyone who violated this dividing line put their lives in jeopardy.
Black P. Stone Nation
The Blackstone Rangers began absorbing other crews in the area, eventually uniting under the new name, the Black P. Stone Nation. The Stones organized themselves into a hierarchy, establishing a leadership council they called The Main 21. Jeff “Angel” Fort served as the gang’s leader, with “Bull” Hairston as second-in-command. In 1966, under Bull and Angel’s leadership, the Nation grew from 500 to 1,500 members. By 1967, that number had doubled to approximately 3,000 members. When Hairston went to prison in 1968 on drug charges, Fort was left to run the Nation unchallenged.
With the help of local minister Reverend John Fry, Fort learned how to garner financial support from public agencies and philanthropists. Charities such as the Ford Foundation and the Kettering Foundation donated money to the P. Stone Nation, who had by then formed a faux political charter under the name The Woodlawn Organization. The Woodlawn Organization, or T.W.O., announced plans to create jobs for reformed gang members who were struggling to make ends meet. Under President Lyndon Johnson, Fort also managed to obtain a $1 million federal grant from the Office of Economic Opportunity by claiming that he would use the money to teach job skills to gang members. Fort instead used the money to “pay” his gang members a salary that would, in turn, be given directly back to Fort.
Suspecting the misappropriation of funds, politicians hauled Fort into a U.S. Congressional Committee hearing in Washington, D.C., in order to determine how the money had been used. Only $200,000 had been given out as salaries, leaving $800,000 of the funds unaccounted for. Fort refused to testify, and was indicted for contempt of Congress. The federal grant money was revoked.
In 1972, Fort was convicted for his misuse of federal funds, and was sent to Leavenworth Penitentiary to serve five years for his crimes. During his time at Leavenworth, Fort bulked up, converted to Islam and assumed the name Imam Chief Prince Malik. After his release from prison in 1976, Fort created a new organization, named El Rukn, the loosely translated Arabic word for Black Stone. The Rukns, as they called themselves, bought a former movie theater in Chicago that served as a mosque, a party house, and private business headquarters. They called it The Fort.
But police believed Fort was actually using his newly formed group to peddle drugs —specifically cocaine and heroin. Using the money they accrued from their illegal holdings, Fort and the Rukns bought property around the area to lease to family, friends, prostitutes and drug dealers. At the height of their reign, the Rukns housed more than 300 families.
In 1983, police used information from an informant to track the Rukn’s illegal dealings down to Mississippi. Two of Fort’s lieutenants were arrested for trafficking, and a wiretap revealed Jeff Fort discussing his drug deals. In November of 1983, Fort was convicted of drug trafficking charges and sentenced to 13 years in prison. He was sent to Terre Haute, Indiana, to serve his sentence and was then transferred to the Federal Correctional Institution at Bastrop, Texas. In Bastrop, Fort was able to lead El Rukn through coded telephone calls from prison. Police monitored the calls, and discovered that Fort was working with Muammar Abu Minyar al-Gaddafi and the Libyan government on an arms deal. The gang agreed to trade rockets and a promise to commit terrorist acts in the U.S. in exchange for a $2.5 million loan.
In a 1987 sting by police, Fort and his men were caught trying to make the deal. From prison, Fort was tried and convicted for conspiring with Libya to perform acts of terrorism. He was sentenced to 80 years in prison in Marion, Illinois.
In 1988, Fort was also convicted of ordering the 1981 murder of a rival gang leader. He was sentenced to an additional 75 years in prison. He was transferred to a penitentiary in Florence, Colorado in 2006. He continues to serve his sentence.
On February 12, 1865, Rev. Henry Highland Garnet, a former slave and now pastor of the Fifteenth Street Presbyterian Church in Washington, D.C., became the first African American to speak in the Capitol Building in Washington, D.C. His sermon was delivered on Sunday, February 12, 1865 within days of Congress’s adoption of the 13th Amendment banning slavery. A number of Republican leaders thought the occasion merited a public religious service to commemorate the event. They extended the invitation to Rev. Garnet. His sermon titled, “Let the Monster Perish,” appears below.
For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders, but they themselves will not move them with one of their fingers.—Matthew 23:4.
IN THIS CHAPTER, of which my text is a sentence, the Lord Jesus addressed his disciples, and the multitude that hung spellbound upon the words that fell from his lips. He admonished them to beware of the religion of the Scribes and Pharisees, which was distinguished for great professions, while it succeeded in urging them to do but a little, or nothing that accorded with the law of righteousness.
In theory they were right; but their practices were inconsistent and wrong. They were learned in the law of Moses and in the traditions of their fathers, but the principles of righteousness failed to affect their hearts. They knew their duty but did it not. The demands which they made upon others proved that they themselves knew what things men ought to do. In condemning others they pronounced themselves guilty. They demanded that others should be just, merciful, pure, peaceable and righteous. But they were unjust, impure, unmerciful —they hated and wronged a portion of their fellowmen, and waged a continual war against the government of God.
Such was their conduct in the Church and in the state. We have modern Scribes and Pharisees, who are faithful to their prototypes of ancient times.
With sincere respect and reverence for the instruction, and the warning given by our Lord, and in humble dependence upon him for his assistance, I shall speak this morning of the Scribes and Pharisees of our times who rule the state. In discharging this duty, I shall keep my eyes upon the picture which is painted so faithfully and lifelike by the hand of the Saviour.
Allow me to describe them. They are intelligent and well-informed, and can never say, either before an earthly tribunal or at the bar of God, “We knew not of ourselves what was right.” They are acquainted with the principles of the law of nations. They are proficient in the knowledge of Constitutional law. They are teachers of common law, and frame and execute statute law. They acknowledge that there is a just and impartial God, and are not altogether unacquainted with the law of Christian love and kindness. They claim for themselves the broadest freedom. Boastfully they tell us that they have received from the court of heaven the Magna Charta of human rights that was handed down through the clouds and amid the lightnings of Sinai, and given again by the Son of God on the Mount of Beatitudes while the glory of the Father shone around him. They tell us that from the Declaration of Independence and the Constitution they have obtained a guaranty of their political freedom, and from the Bible they derive their claim to all the blessings of religious liberty. With just pride they tell us that they are descended from the Pilgrims, who threw themselves upon the bosom of the treacherous sea and braved storms and tempests that they might find in a strange land and among savages free homes where they might build their altars that should blaze with acceptable sacrifice unto God. Yes! they boast that their fathers heroically turned away from the precious light of Eastern civilization and, taking their lamps with oil in their vessels, joyfully went forth to illuminate this land, that then dwelt in the darkness of the valley of the shadow of death. With hearts strengthened by faith they spread out their standard to the winds of heaven, near Plymouth Rock; and whether it was stiffened in the sleet and frosts of winter, or floated on the breeze of summer, it ever bore the motto, “Freedom to worship God.”
But others, their fellow men, equal before the Almighty and made by Him of the same blood, and glowing with immortality, they doom to lifelong servitude and chains. Yes, they stand in the most sacred places on earth, and beneath the gaze of the piercing eye of Jehovah, the universal Father of all men, and declare that “the best possible condition of the Negro is slavery.”
In the name of the Triune God I denounce the sentiment as unrighteous beyond measure, and the holy and the just of the whole earth say in regard to it, Anathema maranatha.
What is slavery? Too well do I know what it is. I will present to you a bird’s eye view of it; and it shall be no fancy picture, but one that is sketched by painful experience. I was born among the cherished institutions of slavery. My earliest recollections of parents, friends, and the home of my childhood are clouded with its wrongs. The first sight that met my eyes was a Christian mother enslaved by professed Christians, but, thank God, now a saint in heaven. The first sounds that startled my ear and sent a shudder through my soul were the cracking of the whip and the clanking of chains. These sad memories mar the beauties of my native shores and darken all the slaveland, which, but for the reign of despotism, had been a paradise. But those shores are fairer now. The mists have left my native valleys, and the clouds have rolled away from the hills, and Maryland, the unhonored grave of my fathers, is now the free home of their liberated and happier children.
Let us view this demon, which the people have worshipped as a God. Come forth, thou grim monster, that thou mayest be critically examined! There he stands. Behold him, one and all. Its work is to chattelize man; to hold property in human beings. Great God! I would as soon attempt to enslave Gabriel or Michael as to enslave a man made in the image of God, and for whom Christ died. Slavery is snatching man from the high place to which he was lifted by the hand of God, and dragging him down to the level of the brute creation, where he is made to be the companion of the horse and the fellow of the ox.
It tears the crown of glory from his head and as far as possible obliterates the image of God that is in him. Slavery preys upon man, and man only. A brute cannot be made a slave. Why? Because a brute has not reason, faith, nor an undying spirit, nor conscience. It does not look forward to the future with joy or fear, nor reflect upon the past with satisfaction or regret. But who in this vast assembly, who in all this broad land, will say that the poorest and most unhappy brother in chains and servitude has not every one of these high endowments? Who denies it? Is there one? If so, let him speak. There is not one; no, not one.
But slavery attempts to make a man a brute. It treats him as a beast. Its terrible work is not finished until the ruined victim of its lusts and pride and avarice and hatred is reduced so low that with tearful eyes and feeble voice he faintly cries, “I am happy and contented. I love this condition.”
Proud Nimrod first the bloody chase began, A mighty hunter he; his prey was man.
The caged lion may cease to roar, and try no longer the strength of the bars of his prison, and lie with his head between his mighty paws and snuff the polluted air as though he heeded not. But is he contented? Does he not instinctively long for the freedom of the forest and the plain? Yes, he is a lion still. Our poor and forlorn brother whom thou hast labeled “slave,” is also a man. He may be unfortunate, weak, helpless and despised and hated; nevertheless he is a man. His God and thine has stamped on his forehead his title to his inalienable rights in characters that can be read by every intelligent being. Pitiless storms of outrage may have beaten upon his defenseless head, and he may have descended through ages of oppression; yet he is a man. God made him such, and his brother cannot unmake him. Woe, woe to him who attempts to commit the accursed crime.
Slavery commenced its dreadful work in kidnaping unoffending men in a foreign and distant land, and in piracy on the seas. The plunderers were not the followers of Mahomet, nor the devotees of Hinduism, nor benighted pagans, nor idolaters, but people called Christians, and thus the ruthless traders in the souls and bodies of men fastened upon Christianity a crime and stain at the sight of which it shudders and shrieks.
It is guilty of the most heinous iniquities ever perpetrated upon helpless women and innocent children. Go to the shores of the land of my forefathers, poor bleeding Africa, which, although she has been bereaved and robbed for centuries, is nevertheless beloved by all her worthy descendants wherever dispersed. Behold a single scene that there meets your eyes. Turn not away either from shame, pity or indifference, but look and see the beginning of this cherished and petted institution. Behold a hundred youthful mothers seated on the ground, dropping their tears upon the hot sands, and filling the air with their lamentations.
Why do they weep? Ah, Lord God, thou knowest! Their babes have been torn from their bosoms and cast upon the plains to die of hunger, or to be devoured by hyenas or jackals. The little innocents would die on the “middle passage,” ? or suffocate between the decks of the floating slave pen, freighted and packed with unparalleled human woe, and the slavers in mercy have cast them out to perish on their native shores. Such is the beginning, and no less wicked is the end of that system which Scribes and Pharisees in the Church and the state pronounce to be just, humane, benevolent and Christian. If such are the deeds of mercy wrought by angels, then tell me what works of iniquity there remain for devils to do?
This commerce in human beings has been carried on until three hundred thousand have been dragged from their native land in a single year. While this foreign trade has been pursued, who can calculate the enormities and extent of the domestic traffic which has flourished in every slave State, while the whole country has been open to the hunters of men.
It is the highly concentrated essence of all conceivable wickedness. Theft, robbery, pollution, unbridled passion, incest, cruelty, cold-blooded murder, blasphemy, and defiance of the laws of God. It teaches children to disregard parental authority. It tears down the marriage altar and tramples its sacred ashes under its feet. It creates and nourishes polygamy. It feeds and pampers its hateful handmaid, prejudice.
It has divided our national councils. It has engendered deadly strife between brethren. It has wasted the treasure of the Commonwealth and the lives of thousands of brave men, and driven troops of helpless women and children into yawning tombs. It has caused the bloodiest civil war recorded in the book of time. It has shorn this nation of its locks of strength that was rising as a young lion in the Western world. It has offered us as a sacrifice to the jealousy and cupidity of tyrants, despots, and adventurers of foreign countries. It has opened a door through which a usurper, a perjured but powerful prince, might stealthily enter and build an empire on the golden borders of our south-western frontier, and which is but a steppingstone to further and unlimited conquests on this continent. It has desolated the fairest portions of our land, “until the wolf long since driven back by the march of civilization returns after the lapse of a hundred years and howls amidst its ruins.”
It seals up the Bible and mutilates its sacred truths, and flies into the face of the Almighty, and impiously asks, “Who art thou that I should obey thee?” Such are the outlines of their fearful national sin; and yet the condition to which it reduces man, it is affirmed, is the best that can possibly be devised for him.
When inconsistencies similar in character, and no more glaring, passed beneath the eye of the Son of God, no wonder he broke forth in language of vehement denunciation. Ye Scribes, Pharisees, and hypocrites! Ye blind guides! Ye compass sea and land to make one proselyte, and when he is made ye make him twofold more the child of hell than yourselves. Ye are like unto whited sepulchers, which indeed appear beautiful without, but within are full of dead men’s bones and all uncleanness!
Let us here take up the golden rule, and adopt the self-application mode of reasoning to those who hold these erroneous views. Come, gird up thy loins and answer like a man, if thou canst. Is slavery, as it is seen in its origin, continuance and end, the best possible condition for thee? Oh, no! Wilt thou bear that burden on thy shoulders, which thou wouldst lay upon thy fellow man? No. Wilt thou bear a part of it, or remove a little of its weight with one of thy fingers? The sharp and indignant answer is no, no! Then how, and when, and where, shall we apply to thee the golden rule, which says, “Therefore all things that ye would that others should do to you, do ye even so unto them, for this is the law of the prophets.” Let us have the testimony of the wise and great of ancient and modern times:
Sages who wrote and warriors who bled.
Plato declared that “Slavery is a system of complete injustice.” Socrates wrote that “Slavery is a system of outrage and robbery.” Cyrus said, “To fight in order not to be a slave is noble.”
If Cyrus had lived in our land a few years ago he would have been arrested for using incendiary language, and for inciting servile insurrection, and the royal fanatic would have been hanged on a gallows higher than Haman. But every man is fanatical when his soul is warmed by the generous fires of liberty. Is it then truly noble to fight in order not to be a slave? The Chief Magistrate of the nation, and our rulers, and all truly patriotic men think so; and so think legions of black men, who for a season were scorned and rejected, but who came quickly and cheerfully when they were at last invited, bearing a heavy burden of proscriptions upon their shoulders, and having faith in God, and in their generous fellow-countrymen, they went forth to fight a double battle. The foes of their country were before them, while the enemies of freedom and of their race surrounded them.
Augustine, Constantine, Ignatius, Polycarp, Maximus, and the most illustrious lights of the ancient church denounced the sin of slave-holding.
Thomas Jefferson said at a period of his life, when his judgment was matured, and his experience was ripe, “There is preparing, I hope, under the auspices of heaven, a way for a total emancipation.”
The sainted Washington said, near the close of his mortal career, and when the light of eternity was beaming upon him, “It is among my first wishes to see some plan adopted by which slavery in this country shall be abolished by law. I know of but one way by which this can be done, and that is by legislative action, and so far as my vote can go, it shall not be wanting.”
The other day, when the light of Liberty streamed through this marble pile, and the hearts of the noble band of patriotic statesmen leaped for joy, and this our national capital shook from foundation to dome with the shouts of a ransomed people, then methinks the spirits of Washington, Jefferson, the Jays, the Adamses, and Franklin, and Lafayette, and Giddings, and Lovejoy, and those of all the mighty, and glorious dead, remembered by history, because they were faithful to truth, justice, and liberty, were hovering over the august assembly. Though unseen by mortal eyes, doubtless they joined the angelic choir, and said, Amen.
Pope Leo X testifies, “That not only does the Christian religion, but nature herself, cry out against a state of slavery.”
Patrick Henry said, “We should transmit to posterity our abhorrence of slavery.” So also thought the Thirty-eighth Congress.
Lafayette proclaimed these words: “Slavery is a dark spot on the face of the nation.” God be praised, that stain will soon be wiped out.
Jonathan Edwards declared “that to hold a man in slavery is to be every day guilty of robbery, or of man stealing.”
Rev. Dr. William Ellery Channing, in a Letter on the Annexation of Texas in 1837, writes as follows: “The evil of slavery speaks for itself. To state is to condemn the institution. The choice which every freeman makes of death for his child and for every thing he loves in preference to slavery, shows what it is. The single consideration that by slavery one human being is placed powerless and defenceless in the hands of another to be driven to whatever labor that other may impose, to suffer whatever punishment he may inflict, to live as his tool, the instrument of his pleasure, this is all that is needed to satisfy such as know the human heart and its unfitness for irresponsible power, that of all conditions slavery is the most hostile to the dignity, self-respect, improvement, rights, and happiness of human beings. . . . Every principle of our government and religion condemns slavery. The spirit of our age condemns it. . . . Is there an age in which a free and Christian people shall deliberately resolve to extend and perpetuate the evil? In so doing we cut ourselves off from the communion of nations; we sink below the civilization of our age; we invite the scorn, indignation, and abhorrence of the world.”
Moses, the greatest of all lawgivers and legislators, said, while his face was yet radiant with the light of Sinai: “Whoso stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.” The destroying angel has gone forth through his land to execute the fearful penalties of God’s broken law.
The Representatives of the nation have bowed with reverence to the Divine edict, and laid the axe at the root of the tree, and thus saved succeeding generations from the guilt of oppression, and from the wrath of God.
Statesmen, Jurists, and Philosophers, most renowned for learning, and most profound in every department of science and literature, have testified against slavery. While oratory has brought its costliest, golden treasures, and laid them on the altar of God and of freedom, it has aimed its fiercest lightning and loudest thunder at the strongholds of tyranny, injustice, and despotism.
From the days of Balak to those of Isaiah and Jeremiah, up to the times of Paul, and through every age of the Christian Church, the sons of thunder have denounced the abominable thing. The heroes who stood in the shining ranks of the hosts of the friends of human progress, from Cicero to Chatham, and Burke, Sharp, Wilberforce, and Thomas Clarkson, and Curran, assaulted the citadel of despotism. The orators and statesmen of our own land, whether they belonged to the past, or to the present age, will live and shine in the annals of history, in proportion as they have dedicated their genius and talents to the defence of Justice and man’s God-given rights.
All the poets who live in sacred and profane history have charmed the world with their most enchanting strains, when they have tuned their lyres to the praise of Liberty. When the Muses can no longer decorate her altars with their garlands, then they hang their harps upon the willows and weep.
From Moses to Terrence and Homer, from thence to Milton and Cowper, Thomson and Thomas Campbell, and on to the days of our own bards, our Bryants, Longfellows, Whittiers, Morrises, and Bokers, all have presented their best gifts to the interests and rights of man.
Every good principle and every great and noble power have been made the subject of the inspired verse and the songs of poets. But who of them has attempted to immortalize slavery? You will search in vain the annals of the world to find an instance. Should any attempt the sacrilegious work, his genius would fall to the earth as if smitten by the lightning of heaven. Should he lift his hand to write a line in its praise, or defense, the ink would freeze on the point of his pen.
Could we array in one line, representative of all the families of men, beginning with those lowest in the scale of being, and should we put to them the question, Is it right and desirable that you should be reduced to the condition of slaves, to be registered with chattels, to have your persons and your lives and the products of your labor subjected to the will and the interests of others? Is it right and just that the persons of your wives and children should be at the disposal of others and be yielded to them for the purpose of pampering their lusts and greed of gain? Is it right to lay heavy burdens on other men’s shoulders which you would not remove with one of your fingers? From the rude savage and barbarian the negative response would come, increasing in power and significance as it rolled up the line. And when those should reply, whose minds and hearts are illuminated with the highest civilization and with the spirit of Christianity, the answer deep-toned and prolonged would thunder forth, no, no!
With all the moral attributes of God on our side, cheered as we are by the voices of universal human nature–in view of the best interests of the present and future generations–animated with the noble desire to furnish the nations of the earth with a worthy example, let the verdict of death which has been brought in against slavery by the Thirty-eighth Congress be affirmed and executed by the people. Let the gigantic monster perish. Yes, perish now and perish forever!
Down let the shrine of Moloch sink, And leave no traces where it stood; No longer let its idol drink, His daily cup of human blood. But rear another altar there, To truth, and love, and mercy given, And freedom’s gift and freedom’s prayer, Shall call an answer down from heaven.
It is often asked when and where will the demands of the reformers of this and coming ages end? It is a fair question, and I will answer.
When all unjust and heavy burdens shall be removed from every man in the land. When all invidious and proscriptive distinctions shall be blotted out from our laws, whether they be constitutional, statute or municipal laws. When emancipation shall be followed by enfranchisement, and all men holding allegiance to the government shall enjoy every right of American citizenship. When our brave and gallant soldiers shall have justice done unto them. When the men who endure the sufferings and perils of the battlefield in the defense of their country, and in order to keep our rulers in their places, shall enjoy the well-earned privilege of voting for them. When in the army and navy, and in every legitimate and honorable occupation, promotion shall smile upon merit without the slightest regard to the complexion of a man’s face. When there shall be no more class legislation and no more trouble concerning the black man and his rights than there is in regard to other American citizens. When, in every respect, he shall be equal before the law, and shall be left to make his own way in the social walks of life.
We ask, and only ask, that when our poor, frail barks are launched on life’s ocean,
Bound on a voyage of awful length And dangers little known,
that, in common with others, we may be furnished with rudder, helm and sails and charts and compass. Give us good pilots to conduct us to the open seas; lift no false lights along the dangerous coasts, and if it shall please God to send us propitious winds or fearful gales, we shall survive or perish as our energies or neglect shall determine. We ask no special favors, but we plead for justice. While we scorn unmanly dependence; in the name of God, the universal Father, we demand the right to live and labor and enjoy the fruits of our toil. The good work which God has assigned for the ages to come will be finished when our national literature shall be so purified as to reflect a faithful and a just light upon the character and social habits of our race, and the brush and pencil and chisel and lyre of art shall refuse to lend their aid to scoff at the afflictions of the poor or to caricature or ridicule a long-suffering people. When caste and prejudice in Christian churches shall be utterly destroyed and shall be regarded as totally unworthy of Christians, and at variance with the principles of the Gospel. When the blessings of the Christian religion and of sound religious education shall be freely offered to all, then, and not till then, shall the effectual labors of God’s people and God’s instruments cease.
If slavery has been destroyed merely from necessity, let every class be enfranchised at the dictation of justice. Then we shall have a Constitution that shall be reverenced by all, rulers who shall be honored and revered, and a Union that shall be sincerely loved by a brave and patriotic people, and which can never be severed.
Great sacrifices have been made by the people; yet, greater still are demanded ere atonement can be made for our national sins. Eternal justice holds heavy mortgages against us and will require the payment of the last farthing. We have involved ourselves in the sin of unrighteous gain, stimulated by luxury and pride and the love of power and oppression; and prosperity and peace can be purchased only by blood and with tears of repentance. We have paid some of the fearful installments, but there are other heavy obligations to be met.
The great day of the nation’s judgment has come, and who shall be able to stand? Even we, whose ancestors have suffered the afflictions which are inseparable from a condition of slavery, for the period of two centuries and a half, now pity our land and weep with those who weep.
Upon the total and complete destruction of this accursed sin depends the safety and perpetuity of our Republic and its excellent institutions.
Let slavery die. It has had a long and fair trial. God himself has pleaded against it. The enlightened nations of the earth have condemned it. Its death warrant is signed by God and man. Do not commute its sentence. Give it no respite, but let it be ignominiously executed.
Honorable Senators and Representatives, illustrious rulers of this great nation, I cannot refrain this day from invoking upon you, in God’s name, the blessings of millions who were ready to perish, but to whom a new and better life has been opened by your humanity, justice and patriotism. You have said, “Let the Constitution of the country be so amended that slavery and involuntary servitude shall no longer exist in the United States, except in punishment for crime.” Surely, an act so sublime could not escape divine notice; and doubtless the deed has been recorded in the archives of heaven. Volumes may be appropriated to your praise and renown in the history of the world. Genius and art may perpetuate the glorious act on canvas and in marble, but certain and more lasting monuments in commemoration of your decision are already erected in the hearts and memories of a grateful people.
The nation has begun its exodus from worse than Egyptian bondage; and I beseech you that you say to the people that they go forward. With the assurance of God’s favor in all things done in obedience to his righteous will, and guided by day and by night by the pillars of cloud and fire, let us not pause until we have reached the other and safe side of the stormy and crimson sea. Let freemen and patriots mete out complete and equal justice to all men and thus prove to mankind the superiority of our democratic, republican government.
Favored men, and honored of God as his instruments, speedily finish the work which he has given you to do. Emancipate, enfranchise, educate, and give the blessings of the gospel to every American citizen.
Hear ye not how, from all high points of Time,—From peak to peak adown the mighty chain That links the ages—echoing sublime A Voice Almighty—leaps one grand refrain. Wakening the generations with a shout, And trumpet—call of thunder—Come ye out!
Out from old forms and dead idolatries; From fading myths and superstitious dreams: From Pharisaic rituals and lies, And all the bondage of the life that seems! Out—on the pilgrim path, of heroes trod, Over earth’s wastes, to reach forth after God!
The Lord hath bowed his heaven, and come down! Now, in this latter century of time, Once more his tent is pitched on Sinai’s crown! Once more in clouds must Faith to meet him climb! Once more his thunder crashes on our doubt And fear and sin —”My people! come ye out!
From false ambitions and base luxuries; From puny aims and indolent self-ends; From cant of faith, and shams of liberties, And mist of ill that Truth’s pure day-beam bends: Out, from all darkness of the Egypt-land, Into my sun-blaze on the desert sand!
* * *
Show us our Aaron, with his rod in flower! Our Miriam, with her timbrel-soul in tune! And call some Joshua, in the Spirit’s power, To poise our sun of strength at point of noon! God of our fathers! over sand and sea, Still keep our struggling footsteps close to thee!
Then before us a path of prosperity will open, and upon us will descend the mercies and favors of God. Then shall the people of other countries, who are standing tiptoe on the shores of every ocean, earnestly looking to see the end of this amazing conflict, behold a Republic that is sufficiently strong to outlive the ruin and desolations of civil war, having the magnanimity to do justice to the poorest and weakest of her citizens. Thus shall we give to the world the form of a model Republic, founded on the principles of justice and humanity and Christianity, in which the burdens of war and the blessings of peace are equally borne and enjoyed by all.
Click Link Sign … https://www.change.org/p/2014-federal-bureau-of-prisions-and-charles-e-samuels-jr-director-federal-bureau-of-prisons-and-general-public-this-is-a-petition-seeking-the-transfer-of-mr-larry-hoover-sr-from-the-adx-florence-supermax-prison-in-florence-colorado?recruiter=186491511&utm_source=share_petition&utm_medium=facebook&utm_campaign=autopublish&utm_term=mob-xs-no_src-reason_msg
To: Charles E. Samuels, Jr.
Director Federal Bureau Of Prisons
And to the General Public
As American citizens who care about the treatment of prisoners throughout the United States, both state and federal, we call for the transfer of Larry Hoover, federal prison number 86063-024, to a less secure facility. He does not fit the criteria for continued placement in the Federal ADX supermax prison, located in Florence, Colorado.
Mr. Hoover has been housed at Florence ADX since 1997, 17 years to date. Upon entering the facility Mr. Hoover was informed he would be in Florence for three years and could transfer out the step down program. The rules of ADX Florence state: “Once an inmate successfully completes the HSP Marion or ADX Florence program, the warden will submit a transfer request to the North Central Regional Directors (Florence ADX program 4).”
Mr. Hoover has no chronic or severe behavior problems, he has no special management concerns, he has not demonstrated or repeated incidents of assaultive or predator behavior. Mr. Hoover can be transferred under Code 308, lesser security.
Mr. Hoover’s disciplinary record is impeccable, his program participation and completion is outstanding.
Mr. Hoover has no continued involvement as the founder and leader of the Gangster Disciples, and has continuously demonstrated that he can function in a less secure unit without posing a risk to institution security and good order. We urge that you consider Mr. Hoover for transfer based on what he is doing now, not on his past.
It is important for you to join this campaign seeking transfer for Larry Hoover to a less secure facility because to do otherwise would be to continuously violate the policy of the program and undermine the fairness upon which the program was premised.
Mr. Hoover has fulfilled all the requirements educationally and programatically for step-down from the ADX Supermax Prison. In spite of this, he is continuously denied transfer without sound or sufficient penal reason, in accordance with the rules for the step down program.
IN THE YEAR 2010 THERE WAS 7,406 ELECTRONIC SIGNATURES ON THIS IDENTICAL PETITION IN SUPPORT OF MR. HOOVER’S TRANSFER.
WE ALSO ASK THAT YOU CALL AND WRITE MR. CHARLES E. SAMUELS, JR. THE CURRENT (2014) DIRECTOR OF THE FEDERAL BUREAU OF PRISONS AND VOICE YOUR SUPPORT OF MR. HOOVER’S ELIGIBLE TRANSFER OUT OF ADX SUPERMAX PRISON IN FLORENCE, COLORADO. DIRECTOR SAMUELS, JR. CAN BE CONTACTED AT THIS FOLLOWING LINK..
The Sibyl Black Woman Afrikan Dark Mother Great Mother /Goddess Veneration/ Vodou ( Divination, Cosmology- Astrology-Astronomy, Rituals, Sacrifice, Ancestral Veneration/Honor and Nature intunement Worship – Animism ) is The oldest systems of spiritual science(Spirituality) on Earth , The Black Woman was venerated at the same time she gave you Vodou, The Mystery School Science of Nature and The Cosmos , Knowledge of Self ( Supreme Energy Life Force) x Animism , The Sibyl did this from the ancient times this is why she’s painted in caves and the forest from those areas of the deep lands she created it All in Deep South -Central – West Africa onto the East and North… everyone’s genetic “beautiful mother” is african and dark, and that she is the oldest divinity we know. At the beginning of the third millennium, the consensus among world scientists is that Africa is “the cradle of the most ancient living beings that paleo-anthropologists are willing to call Homo,” and that Africa is the place of origin of modern humans, homo sapiens sapiens. In the paleolithic epoch, signs of our oldest mother were the color ochre red (signifying blood of childbirth and menstrual blood) and the pubic V painted in african caves. After 50,000 BCE, migrating africans took these signs to all continents, where they may be seen today in the caves and cliffs of the world.
cultural historians, the persistence of the belief in our oldest mother and in the values associated with her – justice with compassion, equality, and transformation.Belief in the african origin of world civilization, a civilization centered on a dark mother, was widely held in the ancient world, up until the first centuries of the common epoch when clerical and secular authorities destroyed her images and attempted to suppress her memory. Despite this her memory and values stayed alive in everyday and festival rituals of subaltern cultures of the world. In the late 20th century, the memory of the dark mother surfaced in writings of african and africanist scholars, in research of western scientists, and in women’s movements of the world, particularly in that stream, becoming a river, called women’s spirituality..
Haki Kweli Shakur
New Afrikan Independence Movement Feb 50 ADM
We honor and greet Ani (Earth Mother) We honor and greet Igwe (Sky Father) We honor all the Alusi who stand around to guide and guard us
We honor the Alusi of the four points, Eke, Orie, Afo, Nkwo
We pray they never abandon us or get weary of us We pray we are always able to access them We honor and greet our sacred ancestors We call upon the ones who lived and died for our freedoms
We pray their memories will not be forgotten We pray they forgive us for forgetting them a lot of the time
We pray they remain with us for the healing of our homes, communities, and the planet We greet the elemental life in the four elements of fire, air,
water and earth We offer thanks for their efforts in healing the planet
We pray we can learn to work with them in healing our planet
In conclusion We pray for all humanity, all plant life, all animal life and in fact
all matter to awaken We pray for heaven and earth to meet and dance in perfect
harmony Now and forever more Ise! -CULLED from Nwaonishe Ezenwanyi’s “Conversations with the African Gods
‘The morning prayers in Igboland are traditionally done by the head of the family…It is an all embracing prayer as nearly all traditional Igbo prayers are, for the traditional Igbo’s have always seen and acted as part of the whole Mystical “O” which is Chi-Ukwu, the Universal Spirit and the source and terminus of the countless mirco Chi, linking all that exists to Chi-Ukwu and deriving their respective lives, lights, beingness and spiritual sustenance there from. In other words when this prayer is made, the person is acting first and foremost as one of the spiritual links in God’s Divine chain for securing truth, peace, justice, fairplay, order, progress and sustenance of humanity, a viable environment and safe Universe ..
Mutulu Shakur is a political prisoner and co-founder of The Black Acupuncture Avisory Association of North America. The interview was conducted by Skills for Justice,a group of anti-racist activists who deal with the issue of racial violence in the legal arena.
Skills For Justice: Dr. Shakur, I know you have a long history of doing work around the issue of drug abuse. Could you tell us something about it?
Mutulu Shakur: The Nationof Islam under the Honorable Elijah Muhammad and Malcolm X first developed a program for dealing with drug addiction during the heroin plague of the sixties. The Nation of Islam would take an addicted person and separate him from the drug, provide social support, good diet and some kind of work outlet in order to move that person outside of the heroin world into feeling productive and giving them self-esteem. The example they put forward might have come out of the general extended family culture in the oppressed communities-in particular, the Black community. The Nation of Islam’s work around drugs helped make it very respectable in the Black community and provided an example which was taken up by other revolutionary formations. The Jehovah’s Witnesses and some of the Baptist churches also used the method of isolating the drug victim from drugs, providing a person or two to do a 24-hour or 48-hour detoxification watch, providing food and general back-up.
This concept was the beginning of the theory of treatment through what we now call ”therapeutic communities”. These community-based programs dealt with questions of education, housing and welfare. They always took some responsibility for being abig brother or watchdog to acertain number of drug victims. They used other aspects of the community program as a way for the drug victim to find more self-esteem, become more valuable to themselves and their communities, and try to right some of the wrongs that they had been involved in.
During the sixties, the Lindsay era in New York, there were a number of community drug abuse programs under the Commission for Racial Justice. Out in Los Angeles, I remember an Asian community drug abuse program. And Dr. Matthews had a major drug program something like the Nation of Islam. He had an economic survival orientation where he would have drug victims make some kind of product, and when that product was sold, they would get the money. It was a vocational rehabilitation program.
During that period a lot of the work was done by the movement. We had amoral commitment to it; it was something we could squeeze out of whatever resources we could get through city tax dollars or through donations. We would all find some way to help somebody who was addicted to drugs.
Community-based Drug Treatment
What happened then was that the government began putting anti-poverty money into community-based programs in order to stem the tide of the resistance and the rebellion, to placate the communities that were so oppressed. I might add they used COINTELPRO against the movements. Since we were all so concerned with the downtrodden andthe person without and the person who might possibly get on drugs, we never suspected some of them were being used as infiltrators into our community-based anti-poverty programs which were havens for Panthers and ex-Panthers. Lumumba Shakur, Abdul Majid and others in the Panther 21 Case all worked in the South Jamaica Community Corporation housing program at one time.
Fighting drugs was generally not isolated as a specific area for funding in the late sixties andearly seventies. The community tried to include the fight against drugs and siphon off some of the money to do that kind of work. In Corona and other places, the Community Corporation outlets provided the type of services needed by victims of drugs who wanted to alter their behavior. And alot of the movement people were there. That’s where we found alot of the people who were going tofind the moral convictions to fight drugs and to fight against all the ills of society-in some of those anti-poverty programs.
In the late sixties and early seventies, monies for drug abuse were handed over to ex-prisoners. A lot of the Muslim programs were run by ex-prisoners, ex-dope fiends or whatever you like to call them, coupled with people who were progressive or left in college, social workers of some sort. We had a lot of Peace Corps activists in the Bronx and in South Jamaica,a lot of Peace Corps activities going on in those communities under the guise of fighting drugs. Clearly, they were performing the same role that they performed in other countries. Some had legitimate moral commitment to the work, and the others were CIA operatives. So the ex-prisoners and the Peace Corp-type, those partners made for what then looked like a comprehensive package: someone who knew the street and someone who knew the bureaucracy and had the educational background to prepare the proposals in order to get what was now coming down the line for federal funds for drug addiction.
Mutulu Shakur Speaks on Sundiata Acoli, Zayd Shakur, Kwando, Sekou odinga, Assata, Lumumba Shakur
As the sixties began to slow down, the drug struggle and the struggle against drugs became “profession-alized.” The psychiatrists and psychologists-people with credentials who had never been connected to drug rehabilitation and the drug war before-were suddenly interested. Part of this was sociological: it gave the middle class some finances. But isolating the movement from the process of curing drugs was also a stategy: separate the politics from it, take it from the Malcolm X example, the Nation of Islam example ,and put it into a more credentialized process. Separating the people from the process of curing drugs was the first stage of the contemporary period of chemical warfare against the oppressed community. The Nixon administration and its National Drug Abuse Council began to investigate another drug. They wanted something to introduce that as a cure-all for the street drugs that existed at the time. Methadone maintenance became the great cure-all for heroin addiction.
But if you were politically astute, you understood that any drug replacing another drug would only mean a further addiction. The only element missing would be the so-called criminal factor. The political movements were on this, more so than the Peace Corps-types.
This became the basis of The Lincoln Detox example. Our efforts came from the Young Lords Party, the Black Panther Party, and drug victims themselves who were educated through the prison programs, the anti-poverty programs.They began to realized that they needed to have more control over drug rehabilitation programs. Lincoln Detox wasn’t the only example in the country, but I dare say one of the most dynamic examples of fighting drugs in a political framework .
Lincoln Detox Alternative
Lincoln Detox was on of the programs that held on the longest under federal fundng while being led by leaders in the struggle for the liberation of Puerto Rico, the liberation of New Africa, the black liberation struggle,as well as left, white anti-imperialist leaders. Whatever people think about their politics now, Jennifer Dohrn worked there, Franklin Michael Appel worked there, a number of progressive anti-imperialists participated in Lincoln Detox.
Lincoln Detox fought methadone from 1971, from the inception of the Rockefeller Program. We fought all the way through. The issue of drugs was a problem of the inner cities, but even though the Health and Hospital Corporation had about ten municipal hospitals under it, Lincoln Detox was the only example of a community-based detox program. Lincoln Detox was developed by revolutionary forces housedinside of Lincoln Hospital which received city funds and some federal matching in order to operate. Most other drug programs operate from funds from the federal government and funds for research,like the drug addiction programs given to Albert Einstein School of medicine, or Columbia, or the other universities. The Lincoln Hospital drug program was the only drugprogram not operated by an educationally-affiliated medical institution.
Dr Mutulu Shakur Speaks on RNA New Bethel Shootout, Ocean Hill Brownsville Brooklyn Secession 68-69
The attack on Lincoln Detox was an attack by the federal government and city governments, because that’s where the funds were coming from. Part of the contradiction was that there would be more money for the city if they kept people maintained on methadone as opposed to having aperson detoxed off of that methadone. They received $250 a day per patient in beds maintained on methadone.
The other part of the contradiction was that the politically-motivated and organized drug programs created a pool of volunteer workers to oppose any candidate who did not have the best interests of the poor and oppressed in mind. For instance, Ramon Velez used to run the South Bronx. (I don’t know if Ilike him or dislike him; it has nothing to do with it.) He was an assemblyman. Like other people in political office, he would pander to drug programs because drug programs could get out people With flags and do the kind of campaigning they now call “high tech” campaigning. If a particular assemblyman or congressman supported A particular program, or came and spoke and made political overtures, That program would go out and do basic campaign organizing and recruitment for that politician.
At one time, 60%of people addicted to heroin could get black market methadone for a certain period of time. And we couldn’t blame that on the Turkish government, we couldn’t blame it on the Vietnamese, we couldn’t blame that on any other nation, on the economy of poppyseeds or anything.
At the time Koch was running, there was clear opposition to him from LincolnDetox. So Lincoln Detox became a ” terrosist operation.” What was the evidence? We had drug victims trying to fight the ills in their community. People at Lincoln Detox helped bury Black Liberation Army soldiers who did not have money to be buried, went to trial with Dhoruba Moore and Assata Shakur and various other comrades, went to trials for Carlos Feliciano. We also went and picketed and did stuff around union rights. We went to fight for the gypsy cab drivers to get a fair shake, to be allowed to take fares below 110th Street. We also went into the welfare centers to enforce community complaints, making sure, for example, that welfare victims with debts were treated respectfully.
A lot of those activities came from the people working at Lincoln Detox who were listening to the victims coming in: someone trying to get awelfare check in Wilson Bergen Welfare Center. Or driving acab: “I got my gypsy cab, I’m gonnago and get four or five tickets before the day is over. I endup with no money. What am I gonna do with $20? I’m gonnabuy a bag of herb.” you see. And we listen to that and try to take it up, “Lets do something about that problem. “So when you really talk about fighting drugs, andyou really talk about fighting crime, especially in the inner city, you have to look at the overall political ingredients.
Drugs in the ‘Eighties
SFG: Moving forward to today for amoment, how would you analyze this whole “crack” phenomenon? Do you see any big differences from the past?
Shakur: Different drugs definitely affect the community differently. Its odd to say but heroin was something that the community could handle. But the physical effects-the withdrawal and the maintenance-of people addicted to methadone was something that the community could not handle. The secondary symptoms caused by prolonged use of methadone were just something that a mother or brother or cousin or wife or lover could not handle.
Methadone, when it was only manufactured by Eli Lilly and only distributed through accredited clinics and hospitals, became second to heroin as the black market drug on the streets of New York city. At one time,60% of people addicted to heroin could get black market methadone for a certain period of time. And we couldn’t blame that on the Turkish government,we couldn’t blame it on the Vietnamese, we couldn’t blame that on any other nation, on the economy of poppyseeds or anything. Methadone was clearly manufactured here in United States, distributed in its clinics, and it became the illegal drug on the streets.
The politics of methadone were so clear and glaring that they had to phase down the propaganda about it, although a number of methadaone maintenance programs still exist today. What does that mean? It means that the United States government can participate in flooding a community with drugs whether they’re legal or illegal.
When we look at crack, (not crack, necessarily, but cocaine) flowing into this country to replace heroin and methadone, we have to put it in the context of United States geopolitical strategy. When we look at the struggle in Nicaragua,El Salvador and Panama, and we look at the geopolitical strategy of the United States government, then we can see that within their framework and their strategy, cocaine becomes a significant issue, just like heroin became a significant issue on the streets of the United States when the United States was at war oppressing the Vietnamese people. The struggle to oppress the Latin American nations and control and support dictatorships means that illegal drugs are going to be flowing in from that region. The drugs you find in America are from wherever imperialism is being implemented.
SFJ:Well, what do you do? It seems almost insurmountable. People are organizing community patrols, but given the reality of the kind of oppressive conditions that exist in our community today, where do you begin to tackle it? What needs tobe understood and done?
Shakur: Drug addiction and drug use, dippin’ and adabbin’; crosses a lot of lines politically and socially, but for different reasons now, it has become agenocidal tool as well as a subculture of American society. It has become that not only because of its availability but also because of the political motive on the part of a class of people in this country to sedate a certain element of the population.
And there is also the question of economics. The underprivileged and the deprived have to find some kind of black market or underground economy that can sustain the community where there’s no possibility, or limited possibility, of economic growth. That’s the political context.
But you also have to recognize that effort to fight drug addiction, whatever it is-crack,heroin, valium,alcohol-has to be a complete program. We were wrong to address it totally politically without having a medical capability. That’s one of the things that Lincoln Detox realized, that it could not only be a political formation,especially with the onslaught of methadone. We had to have some type of medical capability.
We have to realize what crack does to an individual. Crack-smoking is totally a brain addiction which is different from someone shooting up cocaine or heroin on the street or someone sniffing cocaine. Crack pushes the individual to identify with what this society projects as accomplishment.
Look at television nowadays. For example, the Colt 45 commercial with Billy Dee Williams. Now everywhere you go in America’s wasteland, you see men and women on the corners drinking Colt 45, one of the cheapest, nastiest-tasting beers there is. There is nothing in what that beer does to you and what this advertisement does to you that can compare. So the advertisement is not necessarily only for Colt 45, but for the complementary drug that will help the Colt 45 make you feel like the advertisement suggests.
What you’re suppose to get in Colt 45 is the roaming and the wind and speed. You look at commercials and the car is speeding. You can hardly see one figure. Everything is fa-la-la-la-la. And if you sit down and talk to a patient of crack addiction, what you will find is snap, snap, snap, snap, snap, snap-it speeds them up, it spaces them out, it’s the get-down-now, it’s the Wall Street shifting and under-the-table bidding and making deals, hand-over-heels,it’s the picking up the phone and getting it done.
What you get with crack differs from what you get with heroin. Heroin is more like Williams Bendix on ‘The Life Riley,” where what was deemed to be success was to be able to come home and put out a hammock and lay back and relax. Today that’s not what America is projecting as what you should be into.
So you have a segment of the society without the economic capability, without the educational or cultural outlet, but with awhole lot of televisions available,trying to associate itself with a behavior pattern that’s just outside its realm. And the chemistry of crack is there in order to accomplish That goal.
SFJ:One of the things I wanted to talk about is the question of drugs and crime and racism. Its very convenient for white people to profess to be alienated from Black people or Latin people not because they are racist, but-at least that is what they would allege-because of the nature of crime and the nature of drugs that contribute to crime. Given your background as afighter of drug abuse,how do you respond to that?
Shakur: I think that the United States government is clear to separate the addiction from East L.A. Chicanos and Arizona Chicanos,Blacks and Puerto Ricans. And how they separate it is that they magnify addiction in the Black and Puerto Rican community,and they don’t talk about it as it goes on in the white community.
So when white people talk about crime and drugs,it often becomes an excuse to maintain their racism without saying that you just prefer your own race.
Yes, we must deal with crime, but for God’s sake be cautious of the facist developments that the government uses in the so-called fight against crime. The real danger is if middle America doesn’t wake up to the fact that they’re using crime in the Black and Third World communities to squeeze all our Constitutional rights to nothing.
Criminalizing people for their politics actually allows the real criminals to run the streets. To deal with crime and drugs in the community, you have to have people who are not intimidated by that,the people who came through there and are clear who the real enemy is and are not afraid. It takes all of their moral authority and political responsibility to confront those issues.
Take South Jamaica. If we accept that Fat Cat Nicholas is the one bringing drugs into South Jamaica community, then who can talk to Fat Cat Nicholas? Well Fat Cat Nicholas, who’s only twenty-six, used to live right around the Corner from Abdul Majid who has worked in housing and worked against drugs and all of these different things. Abdul could go and talk to Fat Cat Nicholas and I know that when Abdul Majid is in the community that’s what he does. He’s not intimidated by the so-called street club. But if someone with the moral authority of an Abdul Majid is labeled a criminal and taken off the street, then who can talk to Fat Cat Nicholas?
If you let this government separate and isolate these people, where are the communities going to get their direction from? You have to have leaders with moral authority in communities that clearly have no respect for the middle class and definitely have no respect for the politicians.
So crime, yes. There is crime. There’s the crime of black men killing old black women. We don’t tolerate that. There’s the crime of older men selling drugs to young children. Imean, draw aline. It is for the dollar only?
Where are the community centers where basketball is played? You talk all this basketball nonsense and sports nonsense,but that only happens in the colleges. In the community it is very seldom you have aparent who can send achild to a coach who is not only interested in winning but is also doing it because he can handle the tough kids, the kid that feels he has been abandoned by his father or whatever. We don’t have that any more. You don’t have any evening centers. You don’t have that any more in the community. And the Federal government can get that money out and put it into missiles and put it into exploiting and colonizing other nations. And so you talk about crime-that’s the crime.
Click link and Donate what you can our freedom fighters need us !! https://www.gofundme.com/wem2zs7n
Houston Anarchist Black Cross is posting this on behalf of formerly incarcerated political prisoner Sekou Kambui. You can find a letter from Sekou at the bottom of this text which explains the reasons for which he needs financial support.
To give you a bit of background regarding Sekou, Sekou was unjustly imprisoned for 40 years for crimes he did not commit and for which there was absolutely no evidence against him other than coerced testimony from individuals who subsequently recanted their statements. The judge refused to allow the recanted statements to be stricken from Sekou’s record. Sekou was released from prison less than 2 years ago on parole. Within less than a month of his release he was diagnosed with Stage 4 liver cancer. He had been complaining about feeling sick for months, but the prison medical officials told him it was just a low level of iron.
Throughout the 1960’s, Sekou participated in the Civil Rights movement, organizing youth for participating in demonstrations and marches across Alabama and providing security for meetings of the Southern Christian Leadership Council (SCLC), Congress of Racial Equality (CORE), and the Student Non-Violent Coordinating Committee (SNCC). Sekou became affiliated with the Black Panther Party in 1967 in Chicago and New York. While in Detroit, he became a member of the Republic of New Afrika, before returning to Birmingham. Back in Alabama, Sekou coordinated community organizaton activity with the Alabama Black Liberation Front, the Inmates for Action (IFA) Defense Committee and the Afro-American People’s Party in the mid 1970’s. Sekou was also a soldier in the Black Liberation Army (BLA) during these years before his capture.
You can find more information about Sekou at https://denverabc.wordpres s.com/prisoners-dabc-supports/political-prisoners-database/sekou-kambui/
Houston Anarchist Black Cross received this letter from Sekou on January 28, 2016.
“June 30, 2014 to January 30, 2016 I’m over one & a half (1 & 1/2) years as a formerly incarcerated Political Prisoner!
Since August, 2014 I’ve been standing toe to toe in my fight with colon/liver cancer. Its been uphill in every way possible! Some days I struggle to breathe and must remain on or near an oxygen machine; some days I can’t walk but a few steps at a time before needing to pause to catch my breath. Yes! Uphill more than downhill–for days without end it seems!
The Government won’t permit me disability to help me financially. On top of this, the Government won’t permit me to work by threat of discontinuing my age motivated SSI check. This is despite how inadequate it is to support me in paying my rent, utility, internet and food bills. I can’t purchase winter clothes even; I must stack on summer clothes my friends sent me to stay warm out doors during the colder days of winter.
I’m hurting quite severely financially and could use some donations from my friends, supporters, and anyone so inclined to make a monetary contribution to my survival. That is the motivation for this letter. $ 5,000 to 8,000 would carry me a long way to overcoming my debts, and putting me on solid ground financially speaking; helping me rid myself of debs I’ve accrued, and pay bills that need to be paid before someone decides debtors prison.
I must visit the hospital on a tri-mester basis for chemo treatments and to visit doctors to further my efforts to overcome congested heart failure, hypertension, and some degree of Hepatitis C. Add colon/liver cancer to spice up my life. Please consider making a donation to my support; this fight for my life demands much more of me than I am able to afford financially. Your financial contribution to my support will be appreciated very much! It will be received w/gratitude and a huge smile of relief!
Sekou Cinque Kambui
“‘Racism’ is used to justify and facilitate the exploitation of peoples, and it’s based on the false belief that humanity is divided into a plurality of ‘races’ … There are no ‘races,’ only peoples and groups of peoples, united and distinguished by common history (social development), habits, interests etc. – sometimes we call all of this ‘nationality’ or ideology.
“To be ‘anti-racist’ is, first of all, not to hold the false belief in an alleged plurality of ‘races.’ To be ‘against racism’ is to combat all beliefs and practices that facilitate the exploitation of peoples, particularly when such exploitation is supported by the social construction of ‘race.’
“Any attempt to destroy ‘racism’ without an explicit link to the struggle against capitalism ultimately serves only to reinforce ‘racist’ ideology and to shield capitalism from attack. On the other hand, an attempt to combat capitalism without an explicit link to anti-racist discourse and struggle allows capitalism to use belief in ‘race’ held by oppressed peoples and appeal to the ‘racism’ of citizens of the oppressive state, thus undermining all revolutionary initiative.” – from “Meditations on Frantz Fanon’s Wretched of the Earth:u New Afrikan Revolutionary Writings” by James Yaki Sayles
Greetings, Brothers and Sisters. The events taking place in Ferguson, Missouri, present us with yet another opportunity to address the inhumanity of racism. But the country will again not take advantage of it because we will continue to treat this act of inhumanity as though it is an isolated incident and not an act that flows from the very structure of this nation.On Racism, Resistance and State Violence by NCTT-Cor-Shu.
This is a system that, over hundreds of years, has indoctrinated people – particularly “law enforcement” elements – to look at other people and, based on their physical characteristics, such as their skin color, determine whether they represent a threat and thus respond accordingly. Because Afrikan, Latino and Native American men have been considered for hundreds of years to be the enemy, the “savage,” the “worst of the worst,” white law enforcement officers can develop a kill-first mentality.
Any time an officer fires “a hail of bullets” at another person, the intent is to kill, and that intent to kill is motivated either consciously or unconsciously by fear and/or hate!
No one wants to think that we are under the influence of patriarchal authoritarianism or white male supremacy in how we think or conduct ourselves. We have been indoctrinated to believe that it is not the system; it was a mistake, an over-reaction on the part of the individual officer – or Klansman – and all it takes is for that individual officer to be fired or prosecuted and the country is satisfied … until it happens again and again and again!
We genuinely do believe that this is not the same country as it was 30, 40 or 50 years ago, and we believe this in the face of so much racist, sexist, misogynistic, homophobic, religiously intolerant, anti-poor hate!
What we are facing in this nation, as it relates to the murders of New Afrikans (Blacks) by police is simply the ongoing legacy of socio-economic relations between the White ruling class and the New Afrikan underclass, a manifestation of patriarchal authoritarian White supremacy enforcing the dictates of the race caste system in Amerika.
Institutional racism is a structural component of Amerikan culture and property relations. As such it cannot be “reformed.” It is irrational to assume you can legislate away hate in a society where every institution reproduces and reinforces it in the population’s core and developmental psychology.
The very nature and structure of American society preserves White male supremacy and hatred of New Afrikans (Blacks); it is with policing that this power dynamic is most visible. It is the police who are the first line of defense for the ruling class, and the police have the most frequent contact with the greater population. This power dynamic, as it relates to policing, gives visibility primarily to the fact that the underlying basis of power upon which White male hegemony in Amerika rests is violence. It is a power which must be seen to be effective.
As consciousness of oppression metamorphoses into resistance, no matter how minute, fleeting or legitimate that resistance may be, the response of the state’s police forces is violence, lethal force … murder. It has always been thus, from the slave catcher to the “strange fruit” of the lynching trees, from the slaughter and raiding of Rosewood to the slaughter and siege of Ferguson; the initial, the primary, the first response of the police to New Afrikan resistance is always violence.
What should disturb us is the irrationality of people and pundits who condemn resistance to such overt force, the condemnation of those who seek to exert their own coercive force to end such hate-based violence. In Ferguson there is a great deal of talk of “outside agitators” who have come in and hijacked the protests, as though, somehow, no one outside of that community has an interest in abolishing hate.
As consciousness of oppression metamorphoses into resistance, no matter how minute, fleeting or legitimate that resistance may be, the response of the state’s police forces is violence, lethal force … murder.
Every citizen who has an interest in creating and maintaining a society or world based on principles of equality should converge on Ferguson and anywhere else in which the humanity of people and the planet is under assault. When you look at the historical record, particular forms of protests have intensified, particularly over the last 30 years, only because the system that produces the inhumanities remains in place.
Even people, particularly young people, who may not be knowledgeable about the country’s history, are immediately introduced to that history. Images from Emmett Till to Trayvon Martin and beyond are introduced to them. They look around and see citizens, neighbors and others within their own communities and towns rushing out to buy guns, symbols of hate and destruction, instead of joining the protest, in fear of those whose humanity has been assaulted.
The initial, the primary, the first response of the police to New Afrikan resistance is always violence.
This is the most definitive proof that among large segments of the population, nothing has changed in their thinking. Even among some segments of the New Afrikan (Black) population, it is felt that the officer or the system acted appropriately, and that represents the most definitive proof that among large sections of the population nothing has changed.
In a clear illustration of the institutional nature of racism in Amerika, the mass media instantly sought to tacitly defend the police by proffering justifications for murdering this latest New Afrikan child, Michael Brown, while condemning direct action force by protestors as “criminals,” “looters,” “outside agitators” and “thugs” seeking to capitalize off the latest tragedy, as opposed to the rational, although disorganized, response to some 400 years of unbroken racist violence against New Afrikans and Native people in Amerika.
Yet, irrationally, New Afrikans continue to refer to themselves as “Afrikan Americans,” an oxymoron which consciously ignores the fact that “Americans” had killed “Afrikans” as a practice in Amerika since 1619. And therein lies the contradiction – the psychological cleavage of the New Afrikan mind when subject to Amerikan state violence: They unconsciously do know this and act to move against it just as one would reflexively swat at flames on one’s flesh or a stinging bee on outer skin; you meet the pain of force with force of your own in order to make the pain stop.
It is an act of intelligence with intent, yet many would have us accept such patently racist violence with nothing more profound or transformative than passive pleas of “Hands up! Don’t shoot!” to justify such irrationality. They point to Martin Luther King Jr. or Mahatma Ghandi’s courageous examples of nonviolent resistance, while conveniently ignoring the fact that both were killed for their efforts and their aspirations have yet to be revealed.
The rabid poverty, gross inequality and brutalization of women which dominates neo-colonial Indian society is not the “independence” Brother Mahatma gave his life for. And the fact that we are even having this conversation, with Trayvon Martin, Michael Brown and countless others cold in the ground, is the best proof that the dreamer’s dream remains Amerika’s nightmare.
These “mentacidal” (mental suicide) contradictions in social analysis render the prospect of solutions, effective solutions, all but impossible. Many of the New Afrikans (Black), clerical, political and community leaders we’ve heard about thus far have, in most of the latest events in Ferguson, called for a change in the way law enforcement officers police New Afrikan communities in hopes of returning these state agents to their stated role of “serving and protecting” our communities.
Because this starting premise is so incorrect, every other idea or effort that flows from it will prove equally flawed, a voyage into circular thought which will inevitably lead us back to the same problem repeatedly. The first thing we must understand is what the police are and what their purpose is.
The police, at their core, are the enforcement mechanism of the state’s dictates on the populace. The state is a tool to ensure the dominance of the ruling class and its cultural imperative (capitalist White supremacy) over all other classes and cultural interests. This determines the policies’ purpose.
The purpose of police in the capitalist state is to “serve and protect” the ruling class and their constituents while controlling, containing and repressing the remainder of the population, especially underclass and non-White communities. The core flaw in thinking by mainstream, state-approved and clerical “leadership” in the New Afrikan and other concerned communities is it begins with the premise that the police are in their communities to “serve and protect” them, when all objective observations and historical analyses reveal the police’s function is to control, contain and repress them.
Until this is understood, accepted and acted upon, the development of viable solutions by New Afrikans to this scourge will be futile.
Consider this: Within the bowels of the prison industrial complex’s supermax (SHU) torture units in California, hundreds of New Afrikans have been consigned to “the hole” for the remainder of their lives – if they are not broken – for studying their culture, history, political ideas and even current events if they are presented through a New Afrikan lens.
In recent 128-B chronos (written material) authored by IGI (Institutional Gang Investigator) Officer T. Turmezei, the overly racist hostility of the state is on full display. In the documents, Turmezei actually criminalizes New Afrikan cultural celebrations like Black August Memorial, as well as the terms “Black,” “Brother,” “Elder” and “Comrade,” stating:
“(Subject) specifically identifies his BGF (Black Guerilla Family) allegiance with ‘comrade’ and ethnic race as Black through ‘Brother.’ In so stating, (subject) identifies himself as a ‘comrade’ of the BGF.” Turmezei goes on to state: “(Subject’s) BGF allegiance is further supported (by) … the use of the word ‘elders’ to identify the senior membership of the BGF housed at Pelican Bay … Within the prison system, a Black would not reference a White, Hispanic or other race gang member as his ‘elder.’
“Members and associates of the BGF show reverence and allegiance to senior BGF membership of the BGF housed at Pelican Bay. Within the prison system a Black would not reference a White, Hispanic or other raced gang member as his ‘elder.’ Members and associates of the BGF show reverence and allegiance to senior BGF membership by referring to them as ‘elders.’”
The terms “brother” and “elders” are commonplace in ‘most every underclass community, regardless of racial composition, and the term “comrade” is universally used in leftist circles of every hue and has been since the 1800s. We can only assume Turmezei has another motivation for such baseless lies.
He goes on to criminalize progressive political parties like the BRLP (Black Riders Liberation Party), publishers like Chicago Zine Bistro and legitimate newspapers like the San Francisco Bay View as “documented vehicles of dissemination for the training material and communications among members of the BGF prison gang.”
If this warped racist perspective was not so demonstrative of the institutional racism which is a structural aspect of the state, perhaps this officer could be laughed off as an ignorant, misinformed crackpot. However, the unfortunate truth of the matter is that the one thing all of these things have in common is their connection to New Afrikan (Black) culture, thought and expression.
There are, as we speak, hundreds of Crips, Bloods, Muslims, Christians and non-affiliates validated as members or associates of the BGF for no other reason than seeking to study, express or embrace their culture, history and political ideas. Though these New Afrikans (Blacks) have no relation to any revolutionary formation, what they do all have in common is their Black skin and their common historical experience with and development in capitalist Amerika.
The state, unable to bring itself to just admit its hatred of New Afrikan (Black) males and their need to repress any expression or pursuit of self-realization instead outlaws being “Black” itself. Our very culture, history, expression and manner of relating to one another is reduced to a “gang” or “gang activity” and used by the state as a pretext to subject thousands to indefinite SHU torture.
Men who have no affiliation to the BGF or any other progressive revolutionary formation are routinely validated and slammed in the SHU in hopes of breaking their minds. Unfortunately, reflecting many episodes in New Afrikan liberation history, some New Afrikan (Black) prisoners who have been wrongly validated as freedom fighters have blamed not the state but the freedom fighters for their being subjected to these torture units – a manifestation of their own underdevelopment, which unwittingly aids the state by destroying unity and promoting antagonisms among New Afrikans (Blacks), all of whom are being subjected to the same racist repression.
Nevertheless, consciousness is directly proportional to oppression, and as more of these New Afrikans (Blacks) are confronted with the intensification of these institutional racist practices, the greater their consciousness will become and lead to their turning their antagonism on their actual adversary – the authoritarian police state – as opposed to those who’ve spent their adult lives resisting the attacks of the capitalist order upon all New Afrikan (Black) people as well as the have-nots from all cultural groups.
It is possible to change all of this. People must remove, through the ballot box, on a state and federal level, those officials who support the maintaining of a system that produces, indeed encourages, hate and greed! We must replace them with officials who will not subordinate themselves to moneyed interests – who have a stake in maintaining the system that exploits humanity and the planet to enrich themselves.
This is the same system that built the torture units called supermax prisons, and these are the same people who have amassed fortunes by creating and then exploiting human misery. It is the institutions upon which the authoritarian state and its capitalist masters rely to maintain this hate and greed that we must focus our efforts on transforming until the process of progressive social change reaches its logical conclusion.
People must remove, through the ballot box, on a state and federal level, those officials who support the maintaining of a system that produces, indeed encourages, hate and greed!
This means we must act to install officials who will oppose the nature and structure of the authoritarian state, officials who will actively wage struggle against racist, sexist, classist, homophobic, xenophobic, misogynistic and anti-youth thinking and practice within those institutions.
This means restructuring these offices and the electoral process itself, which has been hijacked by moneyed interests. The numeric superiority of the underclass in the context of the democratic process counterbalances and is capable of overcoming the moneyed interests of the ruling elite. This will require us to overcome the irrational thinking which deludes many of us into believing our interests and the interests of the ruling class are one and the same.
We must act to install officials who will oppose the nature and structure of the authoritarian state, officials who will actively wage struggle against racist, sexist, classist, homophobic, xenophobic, misogynistic and anti-youth thinking and practice within those institutions.
Such transformative consciousness is produced only in the crucible of progressive struggle, active participation in organized efforts to eradicate the manifestations of hate and greed demonstrated in such social atrocities as the murder of Michael Brown by Ferguson police and the criminalization of culture inherent in CDCR’s approach to New Afrikan (Black) men, as well as others in prison today.
We must begin to view and resist these social contradictions in their interconnections. Our failure to collectively resist actually contributes to the niggerization of every non-White cultural group by the institutional racism inherent in the authoritarian state.
The current immigration crisis is a prime example of the expansion of this hate. The state, supported by significant swathes of the population, is engaged in a blatant anti-Mexican, anti-South American campaign couched in the poorly veiled auspices of “the rule of law.”
Indicative of the underlying authoritarian superiority complex of the settler mentality, “Americans” in these border states are holding dehumanizing, anti-immigrant rallies and hurling racial slurs at people –many of them women and children – whose land the U.S. took by force and violence or decimated through imperialist adventures.
Where California now stands is Northern Mexico, part of the traditional home of the Mexican people – Mexicans who were attacked and driven south by the U.S. military in Amerika’s genocidal bid to fulfill its “manifest destiny.” In the face of such historical crimes, how then are indigenous people “illegal immigrants”?
This history is still being perpetuated in today’s xenophobic venom and congressional policy intent. There is no difference in these forms of hate and continued financial and military support by the U.S. for Israeli imposition of apartheid in Palestine.
There is no difference in CDCR criminalizing the Bay View and the U.S.-backed Egyptian military junta criminalizing journalists from Al Jazeera who were objective in their reporting on the Muslim Brotherhood. Our failure to oppose these manifestations of hate embolden those who advance these values and ensure they are preserved and reproduced in the next generation.
Based on our society’s current level of development, the only hope we have is to relentlessly struggle against these manifestations of greed and hate in every institution in society and in so doing allow the series of illuminations which will flow from such a process of social evolution to reach its logical conclusion: the quantitative increase in the consciousness of the people leading to a qualitative transformation of society. It is our sincerest hope that each of you challenge yourselves to make such a commitment and join us in forging a freer and just world.
Our failure to oppose these manifestations of hate embolden those who advance these values and ensure they are preserved and reproduced in the next generation.
Until we win or don’t lose.
For more information on the NCTT-Cor-SHU or its work product, contact
Zaharibu Dorrough, D-83611, CSP-Cor-SHU 4B1L 22, P.O. Box 3481, Corcoran, CA 93212 Heshima Denham, J-38283, CSP-Cor-SHU 4B1L 22, P.O. Box 3481, Corcoran, CA 93212 Kambui Robinson, C-82830, CSP-Cor-SHU 4B1C 27, P.O. Box 3481, Corcoran, CA 93212 Jabari Scott, H-30306, CCI 4B-7C-209, P.O. Box 1906, Tehachapi, CA 93581 (Jabari was transferred from Corcoran to Tehachapi since this story was written.)
Transcribed from a handwritten letter by Adrian McKinney.