|
Books by Huey P. Newton
Revolutionary
Suicide /
War Against the Panthers /
Huey P. Newton Reader /
To Die for the People /
The Genius of Huey P. Newton
In Search of Common Ground /
Insights and Poems /
Essays from the Minister of Defense
* * * *
*
Revolutionary
Suicide, Huey Speaks
David
Walker & Nathaniel Turner
Speak
of Will Francis & Lucy Barrow
Conversations with Joyce, Miriam & Wilson
* * * *
* I Am We, Or Revolutionary
Suicide By Huey P. Newton "the spirit of the generations . . . touched
God's heart" There is an old
African saying, "I am we." If you met an African in
ancient times and asked him who he was, he would reply, "I
am we. This is revolutionary suicide: I, we, all of us are the
one and the multitude.
So many of my comrades are gone now. Some
tight partners, crime partners, and brothers off the block are
begging on the street. Others are in asylum, penitentiary, or
grave. They are all suicides of one kind of another who had the
sensitivity and tragic imagination to see the oppression. Some
overcame; they are the revolutionary suicides. Others were
reactionary suicides who either overestimated or underestimated
the enemy, but in any case were powerless to change their
conception of the oppressor.
The differences lies in hope and desire. By
hoping and desiring, the revolutionary suicide chooses life; he
is, in the words of Nietzsche, "an arrow of longing for
another shore." Both suicides despise tyranny, but the
revolutionary is both a great despiser and a great adorer who
longs for another shore.
The reactionary suicide must learn, as his
brother the revolutionary has learned, that the desert is not a
circle. It is a spiral. When we have passed through the desert,
nothing will be the same.
You cannot bare your throat to the murderer.
As George Jackson said, you must defend yourself and take the
dragon position as in karate and make the front kick and the
back kick when you are surrounded. You do not beg because your
enemy comes with the butcher knife and the hatchet in the other.
"He will not become a Buddhist over night."
The Preacher said that the wise man and the
fool have the same end: they go to the grave as a dog. Who sends
us to the grave? The unknowable, the force that dictates to all
classes, all territories, all ideologies; he is death, the Big
Boss. An ambitious man seeks to dethrone the Big Boss, to free
himself, to control when and how he will go to the grave.
There is another illuminating story of the
wise man and the fool, found in Mao's Little Red Book. A
foolish old man went to the North Mountain and began to dig; a
wise old man passed by and said, "Why do you dig; foolish
old man? Do you not know that you cannot move the mountain with
a little shovel?" But the foolish old man answered
resolutely, "While the mountain cannot get any higher, it
will get lower with each shovelful. When I pass on, my sons and
his sons and his son's sons will go on making the mountain
lower. Why can't we move the mountain?"
And the foolish old man kept digging, and the
generations that followed after him, and the wise old man looked
on in disgust. But the resoluteness and the spirit of the
generations that followed the foolish old man touched God's
heart, and God sent two angels who put the mountain on their
backs and moved the mountain.
This is the story Mao told. When he spoke of
God he meant the six hundred million who had helped him to move
imperialism and bourgeois thinking, the two great mountains.
The reactionary suicide is "wise,"
and the revolutionary suicide is a "fool," a fool for
the revolution in the way Paul meant when he spoke of being
"a fool for Christ." That foolishness can move the
mountains of oppression; it is our great leap and our commitment
to the dead and the unborn.
We will touch God's heart; we will touch the
people's heart, and together we will move the mountain.
* * * *
*
A Conversation on
Post-Katrina Events
Wilson: Rudy, I know you will not despair.
Your job is to educate. You have been manfully
discharging your duty throughout the month of September.
Your efforts will not go unrecognized or unrecorded. You
have no more power than Socrates or Jeremiah. You
have only the power of David Walker. In the long
run, we must ask ourselves whether David Walker or Nathaniel
Turner had the greater effect. Your destiny is to be
a David Walker, not a Nat Turner. So, I send my words of
support. You are doing a great deal, more than
sitting in the dust and bemoaning our fate. You are
trying to make people think. And to feel. That is a
worth a great deal. A few people in every generation
will always listen.
Rudy: You
know, both were sought out and murdered, one privately, the
other by the State. Neither end entices me. I suppose they both
had hopes and desires. They were both arrows that long for the
distance shore. Maybe in a sense Turner bared his throat to his
murderers. Each felt, however, that his life could move
mountains. In that both of their lives gain respect, it is a
difficult choice by any method.
For Walker, nevertheless, his life was seized in the middle of
the night, while few eyes watched. Like one of my uncles, they
never found his body, did they? Turner hanged on a tree at the
nearby county courthouse (jail) at noon in Jerusalem. Though we have seemingly,
somewhere, Turner's skull, there remains something much more
fascinating in what Turner chose for his life.
It's true, we have no place to go for either to call up the name
of the dead, like at Malcolm's or King's grave. No matter. That
Nathaniel Turner made a conscious decision to deliver himself up
to the hangman remains appealing to me. For Walker what we have
mostly is his words. But for Turner, we have mind, words, and
deeds. Here is where we get in some teeth, some tread. It is one
thing to be caught on the road or dragged from one's room, and
given the shaft, or poisoned by surreptitious hands.
It is quite another for a man, who can save his life in the bush
(anonymously), to choose rather death within community, however
short it falls from perfection, but to choose community (civil
life) to assert his life's task (mind, words, and deeds) and
therein defend the ways of both God and man (Christian slaves).
Man, o, man, what a man!
It is said that he knew they would disassemble his body,
desecrate it. But not even this act which he knew would come
after he gave up his last breath did not deter him, this fear
did not sadden him, did not make him less anxious for the
hangman's noose. He had already won the day. Let them do their
worst. At that point, he was assured his story would be told, to
the world, and its publication would be from Baltimore.
Though we have the journalistic efforts of Walker available to
us, there is none that can be likened to the journalistic coup
orchestrated by Nathaniel Turner in the telling of his story, in
the justification of his deeds. And I feel with the greatest
certainty we have his story. And that story is known so
thoroughly, there has been so much ink spilt on getting it right.
So, no, unless you can tell me something I don't know about that
North Carolina boy I don't already know, I will stay with this
my spirit guide. The greatest of Negro freedom fighters, he who
sought the salvation of all, through the blood of Christ,
beckons to me to pick up my cross and follow. I will stay true
to this Virginia prophet who still walks the fields and bogs of
Southside, Virginia, whose voice still remains there in the
pines and the winds for those who have ears to hear and souls
that think.
Wilson: I think they found Walker's body in Brattle
Street, a few doors from his shop. As Benjamin Brawley put
it in 1938 "the belief is persistent that he met with foul
play." That is to say, many surmised that he had been
poisoned.
Joyce: Was this the plan all along?
The widely circulated formulaic stories of rape, murder and
descent into "savagery" have been recanted by the
Mayor of New Orleans and the Superintendent of Police, who
has RESIGNED.
But how will we ever address this post-modern
global criminalization and de-humanization of African
people--again (and again)?
Rudy:
The
thing is that we have not moved that far away from just plain
post reconstruction criminalization. And the two lynch pins in
this criminal drama this proliferation of "urban
myths" were a black mayor and a black police chief. Bush
was not the only one who had cronies working in highly crucial
and frontline jobs.
Our Mister Sams serve the interest only of
their masters the best way they know, defend first their
property, their order, and their power. However much
better, much more far off we would be at this moment if we had
had a mayor and a police chief who loved black people, and loved
even more poor black people? Where would we be today if we had
voices other then the political hot shots, the political mouths
that speak first and foremost in the interest of the
powerful?
What if we did not have political puppets who
sell out our lives to the highest bidder? To have such fellows
in place, yes, that has been the plan since the first slave ship
landed on the coast of West Africa, since the first caravan
crossed the Sahara. Oh, how oppression remains universal,
persisting over time, place, and resistance! The gain is so
attractive and oppression has become so abstract & unfeeling
in the camera's lens, that the art of being a political hack and
a racial disgrace is today a career sought after by the best of
us.
Miriam: It just makes you want to
cry--the pervasiveness of racism--and, believe me, it's going to
get much much worse. Unfortunately, we have no one, at
least no one in power, to speak for us because you're right:
we have too many Black overseer/puppets and no David Walkers or
Nat Turners in sight.
Rudy: That is the story, Miriam, that
we have not learned from the life of Walker and Turner. Read the
1831
Confessions again. You
know, there were many millennialists who existed at that time,
and previously in American history. They all waited on Christ to
come down from the sky. They awaited the rapture.
They wait when they cannot do a simple matter
like read the writing on the wall, nor, for that matter, the
words of the Declaration of Independence, nor the Bill of
Rights. They were not able to read the Scriptures they
claimed to love with a simple heart. But here was this backwoods
Negro, in a backwoods Jerusalem, who knew more philosophy, more
about scripture, and revelations than those who study at
Princeton and Harvard combined. How extraordinary! He had no
Doctorate of Divinity, no Ph.D.
He had no Church he could call his own. He
knew the handle of a plow more than that of the gavel. More
about nature, and blood on the leaves, than our
environmentalists, today. He was a man who lived and sought
daily the righteous. Here was a judge for the Ages.
Here was a man who could read Luke, a man who took the
Scriptures to heart.
He understood the words of the prophet of
Nazareth. Each man had to take up the cross and to follow him
who was willing to sacrifice all when all was at hand. It was no
longer a time, Turner recognized, for Jesus to carry the
cross.
How many times does one man have to do that.
How many times must he be crucified. Life is living, not
crucifixion.
Our interpretation, our theology threw itself
off the mountain, willful self-murder. Christ thus put his
cross down. It had lost its spice. We had his blood; it
remained available—that of humanity. It was our choice to
decide what we will do with it. Should we endure and wait on the
Christ from the skies, on our weak-kneed leaders, or shall we
lived vitally as men and women in this world, at this moment?
We have faith to survive. That we have shown.
But do we have the faith each of us to live vitally in the now?
That is the challenge that Nathaniel Turner left us. Can the
simplest of men, make a difference? He was American in this
vision. That is the question Turner placed before us. Do we wait
to be delivered? Or do we act, now. That is, as Huey P. Newton
reminds us, "revolutionary suicide." Ours must be an
existential quest, Can any of us adopt that as the Negro way of
life, this service to the people.
Speak not to me of leaders. Speak to me not
of priests and ritual practitioners and mindless habits. Speak
to me only of those who will take up the cross.
Let us speak of Will Francis Killing
Fiends & Monsters.
Let us speak of
Lucy Barrow, Revolutionary.
When
we speak of these I will have sign sufficient our thinking is where
it needs to be for us to win, to move the mountain, however
long it stands.
Miriam: You said it all, and so eloquently. Speak
also of Maria Stewart and Henry Highland Garnet. Speak of
Charles and Sarah Remond. Speak too of Harriet Tubman and
Alexander Crummell. All those ancestors who plowed the
field that now lies fallow.
Rudy: I am at a loss, Miriam. I know
only a couple of names from that list. And I do not know that
they represent the virtues at all that I symbolize in Will
Francis and Lucy Barrow. Harriet Tubman, yes. Who cannot
recognize her individual effort, without any prompting, without
any leader to guide her, acted to save lives, to set an
example of service. Maybe that's true of Crummell, that
individual effort.
But for me Crummell carries too much weight
of the prejudices of leadership. Wilson Moses admires him
and has written well of him. And Du Bois sought out his
greatness. Such men as Crummell come all too infrequent. They
are too good to be true. No, our salvation does not reside in
the exceptional. It is from among the uncommon common man and
woman, we will find our examples. That is where our hope
resides.
The land lies not fallow. We just do not have
hands enough to make the harvest.
posted 28 September 2005
* * * *
* The Caged Panther the
Prison Years of Huey P. Newton—J. Herman Blake—We also had
some very rich exchanges in discussing the ideas of
Emile
Durkheim—a French sociologist considered one of the founders
of the discipline Sociology. His works are cited at the
beginning of any introduction to sociology course. I was
interested in Durkheim’s ideas about “collective consciousness”
and group behavior. Newton had also read Durkheim and was much
more interested in his development of the social causes of
suicide. Newton had read an article in EBONY Magazine that a
fellow inmate had shared, discussing
Herbert Hendin’s study of the rising incidence of suicide
among African Americans—particularly males. This was a new and
surprising trend and apparently a subject of intense discussion
during the mealtimes he shared with other inmates. Newton and I
talked about Durkheim’s articulation of the major types of
suicide: Anomic, Altruistic, Egoistic, and Fatalistic.
First of all, Newton was
troubled by the increasing suicide rate among Black males. He
was dissatisfied with the way the trend was discussed in the
article for he felt the writer accepted the pattern as
understandable even if not acceptable. In talking about the
social forces used to explain suicide, Newton began to use
Durkheim’s paradigm to analyze these forces and develop an
expanded version of the theory. In Newton’s view, fatalistic
suicide as explained by Durkheim resulted from situations where
individuals felt oppressed and reacted by killing themselves as
an escape from their oppression. Newton theorized that when
faced with overwhelming social forces to kill oneself was
“reactionary suicide.” However, if the individual had a strong
desire to fulfill their life, they would move against their
oppressors and seek to liberate themselves and their people.
Even if the oppressors had much greater forces leading to the
individual’s death, the revolutionary act of moving against
oppression rather than self-destruction would result in
“revolutionary suicide” a form of liberation.
In other words,
“revolutionary suicide” resulted from such an overwhelming
desire to live free that one would take action against an
oppressor in spite of the odds. As he developed the idea of
“revolutionary suicide” in his reflections on the writings of
Herbert Hendin and the theories of
Emile Durkheim, Huey Newton seemed to become liberated
himself. Newton ruminated at length about Durkheim’s formulation
of how social forces—either tightly woven or very loose—might
lead a person to kill oneself. However, he argued further that
if social forces were overwhelmingly constraining, the
revolutionary act would be to move against the social forces and
their agents—even if that action led to one’s own death.
When he originally
articulated the concept of revolutionary suicide, Newton saw it
as another one of the abstract ideas we were developing to
stimulate his mind during his time in his jail cell. While
excited by his own analytical development of the concept, he did
not envision going further with the idea. It was one of many
ideas we discussed in relation to social conditions of poor
people around the world in general and Black people in America
in particular. Eventually it was to become the title of the
autobiography that emerged from our collaboration. Initially the
concept revolutionary suicide was ensconced in an intellectual
array of ideas to be discussed with other inmates in lieu of
brothers on the block. At that time, there was no indication
Newton wanted to pursue the idea further or promote the concept.
We talked about it and went on to other matters.—Springer
* * * *
* DVDs --
A Huey P. Newton Story 2001 /
What We Want, What We Believe The Black Panther Party Library
The Spook Who Sat By the Door /
Passin' It On; The Black Panthers' Search for Justice /
* * *
* *
Huey Percy Newton (February 17, 1942 – August 22, 1989)
was an American political and urban activist who, along with
Bobby Seale, co-founded the
Black Panther Party for Self Defense. . . .
There are many references
to Huey Newton in popular music, including in the songs "Changes"
by
Tupac Shakur, "Welcome To The Terrordome" by
Public Enemy, "Queens Get The Money" by
Nas, "Sunny Kim" by
Andre Nickatina, "Just A Celebrity" by
The Jacka, "Same Thing" by
Flobots, "Dreams" and "911 Is A Joke(Cop Killa)" by
The Game, "You Can't Murder Me" by
Papoose, "Police State" by
Dead Prez, "Propaganda" by
Dead Prez "We Want Freedom" by
Dead Prez, "Malcolm, Garvey, Huey" by
Dead Prez, "SLR" by
Lupe Fiasco, "Bill Gates Freestyle" by
Fabolous feat. Paul Cain, "Huey Newton" by
Wiz Khalifa &
Currensy,"Hiiipower" by
Kendrick Lamar, "My Favorite Mutiny" by
The Coup, and "Dream Team" by
Spearhead. In the comic strip and cartoon show
The Boondocks, the main character Huey Freeman, a ten
year-old African-American revolutionary, is named after Newton;
another reference comes when Freeman starts an independent
newspaper, dubbing it the Free Huey World Report. In 1996,
A Huey P. Newton Story was performed on stage by veteran
actor
Roger Guenveur Smith. The one-man play later was made into
an award-winning 2001 film directed by
Spike Lee.—Wikipedia
* * * *
*
|
Black Panther: The Revolutionary Art of Emory
Douglas
—The Black Panther
Party for Self Defense, formed in the aftermath
of the assassination of Malcolm X in 1965,
remains one of the most controversial movements
of the 20th-century. Founded by the charismatic
Huey P. Newton and Bobby Seale, the party
sounded a defiant cry for an end to the
institutionalized subjugation of African
Americans. The Black Panther newspaper was
founded to articulate the party's message and
artist Emory Douglas became the paper's art
director and later the party's Minister of
Culture. Douglas's artistic talents and
experience proved a powerful combination: his
striking collages of photographs and his own
drawings combined to create some of the era's
most iconic images, like that of Newton with his
signature beret and large gun set against a
background of a blood-red star, which could be
found blanketing neighborhoods during the 12
years the paper existed. This landmark book
brings together a remarkable lineup of party
insiders who detail the crafting of the party's
visual identity.
—Publisher Rizzoli
Douglas was the Norman Rockwell of the ghetto,
concentrating on the poor and oppressed.
Departing from the WPA/social realist style of
portraying poor people, which can be perceived
as voyeuristic and patronizing, Douglas’s
energetic drawings showed respect and action. He
maintained poor people’s dignity while
graphically illustrating harsh situations.—Wikipedia
|
 |
* * *
* *
 |
Liberation, Imagination, and the Black
Panther Party
A New Look at the Panthers and Their Legacy
By
Kathleen Cleaver and George Katsiasficas's
If this
volume of essays only offered us
documentation and insight into the
contributions and wide-ranging influence of
the Black Panther Party, it would have
immense historical significance. But
Kathleen Cleaver's and George Katsiasficas's
collection does much more. It creates
intriguing and provocative conversations
among scholars, activists, contemporary
political prisoners and original members of
the BPP that invite us to extricate
ourselves from the numbing nostalgia that
often accompanies invocations of black
berets and leather jackets.
It invites us to
re-imagine our relationship to this past and
to think critically about the meaning of
liberation today.—Angela
Y. Davis, Professor, History of
Consciousness, UC Santa Cruz
|
The history of the
Black Panther Party is an indispensable part
of the dramatic account of black struggle in
this country, and this book is an important
contribution to that history. The essayists
have impressive credentials as either
members of the Party or keen observers of
its activities, and because they carry the
story into the present day the book becomes
especially valuable.—Howard
Zinn, author of A People's History of the
United States.
* * *
* *
* *
* * *
|
Revolutionary Suicide
By Huey P.
Newton, Ho Che Anderson (Illustrator), Fredrika
Newton (Introduction)
Eloquently
tracing the birth of a revolutionary, Huey P.
Newton's famous and oft-quoted autobiography is as
much a manifesto as a portrait of the inner circle
of America's Black Panther Party. From Newton's
impoverished childhood on the streets of Oakland to
his adolescence and struggles with the system, from
his role in the Black Panthers to his solitary
confinement in the Alameda County Jail,
Revolutionary Suicide is smart, unrepentant, and
thought-provoking in its portrayal of inspired
radicalism.
Huey P. Newton (1942-1989) was an activist
and inspirational leader of the Black Panther Party.
Fredrika Newton joined the Black Panther
Party as a youth member in 1969 and married Huey P.
Newton in 1984. She established the Huey P. Newton
Foundation, a non-profit educational organization,
in 1993. Ho Che Anderson was born in London
in 1969 and named after the Vietnamese and Cuban
revolutionaries Ho Chi Minh and Che Guevara. He is
primarily known for his comic books King,
I Want to Be Your Dog, Wise Son, and
Scream Queen. |
 |
* *
* * *
 |
Malcolm X
A Life of Reinvention
By
Manning Marable
Years
in the making-the definitive biography of
the legendary black activist.
Of the great figure in twentieth-century
American history perhaps none is more
complex and controversial than Malcolm X.
Constantly rewriting his own story, he
became a criminal, a minister, a leader, and
an icon, all before being felled by
assassins' bullets at age thirty-nine.
Through his tireless work and countless
speeches he empowered hundreds of thousands
of black Americans to create better lives
and stronger communities while establishing
the template for the self-actualized,
independent African American man. In death
he became a broad symbol of both resistance
and reconciliation for millions around the
world. |
Manning Marable's
new biography of Malcolm is a stunning achievement.
Filled with new information and shocking revelations
that go beyond the Autobiography, Malcolm X unfolds a
sweeping story of race and class in America, from the
rise of Marcus Garvey and the Ku Klux Klan to the
struggles of the civil rights movement in the fifties
and sixties.
Reaching into
Malcolm's troubled youth, it traces a path from his
parents' activism through his own engagement with the
Nation of Islam, charting his astronomical rise in the
world of Black Nationalism and culminating in the
never-before-told true story of his assassination.
Malcolm X will stand as the definitive work on one of
the most singular forces for social change, capturing
with revelatory clarity a man who constantly strove, in
the great American tradition, to remake himself anew.
* * *
* *
|
Black Panther: The Revolutionary Art of Emory
Douglas
—The Black Panther
Party for Self Defense, formed in the aftermath
of the assassination of Malcolm X in 1965,
remains one of the most controversial movements
of the 20th-century. Founded by the charismatic
Huey P. Newton and Bobby Seale, the party
sounded a defiant cry for an end to the
institutionalized subjugation of African
Americans. The Black Panther newspaper was
founded to articulate the party's message and
artist Emory Douglas became the paper's art
director and later the party's Minister of
Culture.
Douglas's artistic talents and
experience proved a powerful combination: his
striking collages of photographs and his own
drawings combined to create some of the era's
most iconic images, like that of Newton with his
signature beret and large gun set against a
background of a blood-red star, which could be
found blanketing neighborhoods during the 12
years the paper existed. This landmark book
brings together a remarkable lineup of party
insiders who detail the crafting of the party's
visual identity.
—Publisher Rizzoli |
|
Douglas was the
Norman Rockwell of the ghetto, concentrating on
the poor and oppressed. Departing from the WPA/social
realist style of portraying poor people, which
can be perceived as voyeuristic and patronizing,
Douglas’s energetic drawings showed respect and
action. He maintained poor people’s dignity
while graphically illustrating harsh situations.—Wikipedia
* *
* * *
|
|
Liberation, Imagination, and the Black
Panther Party
A New Look at the Panthers and Their Legacy
By
Kathleen Cleaver and George Katsiasficas's
If this
volume of essays only offered us
documentation and insight into the
contributions and wide-ranging influence of
the Black Panther Party, it would have
immense historical significance. But
Kathleen Cleaver's and George Katsiasficas's
collection does much more. It creates
intriguing and provocative conversations
among scholars, activists, contemporary
political prisoners and original members of
the BPP that invite us to extricate
ourselves from the numbing nostalgia that
often accompanies invocations of black
berets and leather jackets.
It invites us to
re-imagine our relationship to this past and
to think critically about the meaning of
liberation today.—Angela
Y. Davis, Professor, History of
Consciousness, UC Santa Cruz
|
The history of the
Black Panther Party is an indispensable part
of the dramatic account of black struggle in
this country, and this book is an important
contribution to that history. The essayists
have impressive credentials as either
members of the Party or keen observers of
its activities, and because they carry the
story into the present day the book becomes
especially valuable.—Howard
Zinn, author of A People's History of the
United States.
* *
* * *
|
A Taste of Power: A Black Woman's Story
By Elaine Brown
Brown here relates
the dramatic story of her youth, her
political awakening and her role in the
Black Panther Party when she succeeded
her lover Huey Newton to become the
group's first female leader. Though
smoothly written, the book contains much
reconstructed dialogue that may daunt
readers. Brown's memoir takes her from a
Philadelphia ghetto to California, from
college to cocktail waitressing, from
wanting to be white to joining the black
power movement. She meets Eldridge
Cleaver, George Jackson and Bobby Seale,
goes to jail, visits North Korea and
North Vietnam, debates Marxism and gets
involved in Oakland, Calif., politics.
When other Black Panthers seemed to lose
sight of the revolution and seek power
for its own sake, Brown, with a growing
feminist consciousness, left the group.
|
 |
She now lives
in France and expresses ambivalent feelings about
the party she once loved. Having made her
acquaintance, the reader wonders about her present
life.—Publishers
Weekly
* *
* * *
 |
Panther Baby
A Life of Rebellion and Reinvention
By Jamal Joseph
In the 1960s he exhorted students at Columbia University to burn their college to the ground. Today he’s chair of their School of the Arts film division. Jamal Joseph’s personal odyssey—from the streets of Harlem to Riker’s Island and Leavenworth to the halls of Columbia—is as gripping as it is inspiring. Eddie Joseph was a high school honor student, slated to graduate early and begin college. But this was the late 1960s in Bronx’s black ghetto, and fifteen-year-old Eddie was introduced to the tenets of the Black Panther Party, which was just gaining a national foothold. By sixteen, his devotion to the cause landed him in prison on the infamous Rikers Island—charged with conspiracy as one of the Panther 21 in one of the most emblematic criminal cases of the sixties. When exonerated, Eddie—now called Jamal—became the youngest spokesperson and leader of the Panthers’ New York chapter. |
He
joined the “revolutionary underground,” later
landing back in prison. Sentenced to more than
twelve years in Leavenworth, he earned three degrees
there and found a new calling. He is now chair of
Columbia University’s School of the Arts film
division.
* *
* * *
The White Masters of the
World
From
The World and Africa, 1965
By W. E. B. Du Bois
W. E. B. Du Bois’
Arraignment and Indictment of White Civilization
(Fletcher)
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Ancient African Nations
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Negro Digest /
Black World
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The Death of Emmett Till by Bob Dylan
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The Lonesome Death of Hattie Carroll
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Only a Pawn in Their Game
Rev. Jesse Lee Peterson Thanks America for
Slavery
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The Journal of Negro History issues at Project Gutenberg
The
Haitian Declaration of Independence 1804
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January 1, 1804 -- The Founding of
Haiti
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