UNFORGOTTEN PAGES IN BLACK HISTORY
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THE TRANSITION OF CULTURAL NATIONALISM TO CHRISTIAN NATIONALISM
(A CONTEMPORARY LOOK AT BLACK HISTORY 2009)
Part 8: The Struggle Of Peace: Moderates, Militants And Radicals
In the name of Almighty God, Master of the universe Ruler of all the earth
Peace be unto you. To the Church and believing Christians everywhere. To those that believe in the Bible as the supreme authority that governs all of humankind. In this we give thanks to God the Father the Son and the Holy Spirit that leads and guides us the straightway.
During the time the Civil Rights Movement was at its highest stage of development three (3) distinct leadership styles emerged. So upon the landscape that was Black and White Moderates, Radicals and Militants spoke up for the Black masses. However all of these groups to some degree merged. Thus we had moderate radicals and moderate militants and some moderates were considered militant and radical. Also what is the difference between militant and radical?
Martin Luther King has had a reputation as a savior and great leader in the cause for Civil Rights for the Black and poor. In fact I can't think of any other Black leader in history that White people claim to love as much as the Blacks that also promoted King's philosophy.
King was one of the greatest leaders in the history of Black America. What would you have done if you were in King's place? Was the passive movement the only viable philosophy in the midst of the confrontational Civil Rights Era? Do Black historians have the responsibility to evaluate the Civil Rights Movement? Why do some intellectuals claim that certain aspects of the Black Experience should not be evaluated?
Meanwhile there was Malcolm X and Huey P. Newton of the Black Panther Party. They were considered radical and militant. (See Thesis by Carl A. Patton, “The Philosophical Roots Of The Black Panther Party,” Fisk University, Nashville, Tennessee, 1973. This study offers a succinct discussion on the realities of the distinctions between the various groups that opted for power and influence during the time of Black Protests in America).
Many Died So Some Could Live (2-15-09)
Time had not replaced the movement as
the lesser of the three evils as ascribed by
the FreedomJournal was upon us. The rise
of Civil Rights of 1955 had gave way to
the Voting Rights Act of 1965 and different
philosophies confronted the people.
Nonviolence was the main ingredient
that propelled King's basic philosophy on Blacks gaining equal rights. It is
for sure that the opposition to nonviolence as a means to gain equal rights by
Blacks does not mean violence is the logical alternative. Violence is the
natural outgrowth of oppression, racism and the total violation of any person's
God given and constitutional rights to live as human beings. Is it possible to be a
Christian and not accept a passive philosophy? Does the non acceptance of the
passive philosophy mean one is violent? Is shielding yourself from attack or
fleeing from your attacker passive, nonviolent or something else?
King was not dead nor was the passive
movement as civil disorder ruled the streets.
Civil disobedience soon moved to riots as
chaos and Black destruction raged through-
out the country and so was the phrase “Burn
Is violence inherent in anybody Black or White that is historically and systematically abused and scorned? Surely in America the land of democracy Blacks should not have to take up arms to gain equality. To do so would mean the genocide of Black America. Therefore, is violence a result of oppression or is violence an attitude of those that oppress others? Also is violence at the center of the ongoing Black Holocaust in America?
New leaders outside the established church
emerged and so came Malcolm X. Trained
in an internment camp he embraced Islam
and Elijah Muhammad. He made up a
significant cog in the triune of evils and
too many was a radical.
“The Black leader who White men consider to be responsible is invariably the Black leader who never gets any results. You only get action as a Black man if you are regarded by the White man as irresponsible…I have been more reassured each time the White man resisted me…that I am on the right track in the American Black man’s best interests.” (Malcolm X, the Autobiography of Malcolm editor, Alex Haley, p. 366).
The third group was militant and also radical
as they took on the mascot of the Panther
who was Black and when cornered roared
louder than a lion. Huey was his name and
he as well as Malcolm and Martin Luther
are all gone by assassins bullets although they
say Huey P. died by means of vice.
“We believe we can end police brutality in our Black communities by organizing Black self-defense groups that are dedicated to defending our Black community from racist police oppression and brutality. The Second Amendment to the Constitution of the United States gives us a right to bear arms. We therefore believe that all Black people; should arm themselves for self-defense.” (Huey Newton, “Black Panther Party Platform and Program,” The Black Panthers Speak, P. 3).
The liberal loved the street marches while
they hated Malcolm who took on the last
name X and Shabazz. Hated still even more?
were the Panthers as they stood on the Con-
stitutional Amendment to bear arms and protect
the Black community. But why did they come
There were theories that note the birth of the Black Panther Party to have grown out of a profound disillusionment with the results of the Civil Rights Movement of the 1950’s and 1960’s. The year, 1955 began what was referred to by Louis E. Lomax as, “The birth of Black revolt.” Dr. Martin Luther King, Jr. believed that a revolution was a movement that changed both people and institutions. (See Martin Luther King, Jr., Strived Toward Freedom, p. 61).
Meanwhile as the month of February and
Black History unfolds only one story is told.
I remember back at Fisk University 1971-
1973 when I looked at the Philosophy of the
Black Panther Party by way of a Thesis and
experienced my first trial of academic censorship.
As a student of Political Science and History at Tennessee State University 1969-1970, I did not have many serious challenges to my role as an independent thinker. However I did suspect that the curriculum did not have any real emphasis on Black Studies. But this was a new discipline and when I reported to one of my professors my interest in Black Studies instead of Law I was told that Black Studies were only a fad.
I was enrolled at Fisk University
from 1971-1973. The (Masters of Arts) program I was enrolled in was a Black
Studies program in history. On the graduate level is where the role of the
Black independent thinker becomes problematic and threatened. The chairman of
our department at that time was a confused Black advocate of Euro-Centric
philosophy, attitudes etc. Also, his major area of concentration was European
history. As a Safe Negro the chairman of the History Department was a classic
intellectual Uncle Tom trained at the best schools to carry out his role to
mis-educate his people.
The History Department accepted my Thesis proposal to research the philosophical roots of a Black radical organization. But as I sought to explore the realities of the organizations philosophy I was badgered and harassed unmercifully. (If I had accepted a Euro-Centric approach to this project would I have had a different reaction from the chairman)? I finally made several firm statements to Professor Davidson about my objection to his harassment during the oral presentation of Thesis topics and he removed himself from my committee. (See “Fallen Letters: Mis-Education and Intellectual Confusion (Essays on the Black Experience)” by Carl A. Patton, Part 5: The Challenge of Independence, p. 35).
The trials of the Truth Seeker the Godly that will
not yield to Satan goes on. Meanwhile the greatest
blessings of the Saints that I know is that they know
God. To know God and who will reside at the Judgment
is the blessing of the free gift of salvation. I see the
militants the radicals and the moderates all in the same
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