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  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    Tonight on World Wide Africa The Voice of the Pan African movement we continue with the reading of Cheick Ahta Diop, Civilization or Barbarism and our look at the failure of the American Government in 1968.  We will analyze how the lie of White Supremacy can not survive by comparing the African Mode of Politics and the Indo-Aryan Mode of Politics.  Contrasting the difference between the actual ancient governments and the longevity of the political system itself.  The Black Panther Party for Self Defense patterned their system of body politic according to the A.M.P. so that the people would understand that you can’t get blood from a rock.  A metaphoric statement of personification of the intimate object, which is the meaning of Chattel.   So to the White Supremacist who lies about everything, we could have never been Chattel because we bleed.  All human life comes form the African, and therefore so do these Ino-Aryan people the Caucasian people. Every empire they have set up has come to an abrupt end, where as our Pharaoh’s of Egypt that ruled the world thrived for millions of years called Dynasties.  


    So if we become a separate government for the survival of our people against and oppressive government we have enforced our rights as human beings.  The inalienable right to choose the government we give our consent to be governed by.  Every faction of the “Panther Mode of Politics” joined in a political and social body is the worst nightmare of those who wish to keep us in an oppressive state.

  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    The only way our people will truly be free is when all the prison doors are flung open wide and our people are set free. This letter from George Jackson and a clip from Angela Davis's speech at The Eric E. Williams lecture, at  a University in South Florida at point 28.12----.
    These two people to me set an example of telling the truth at all costs, about the oppression of our people and how to come forward out of it.  George Jackson gives us an insight into the life behind bars and walls. What should we do about this, whatever we do to free ourselves must come from the bottom up. "The reality is that we are a cast at the bottom of the class society, the only group that has built-in factors (physical characteristics) that prohibit any form of socioeconomic mobility." These words we must examine and take heed to the analysis that the new slavery is the prison industrial complex. The killing of our brothers in the street and the prison are done the same way by the same people. It was described to me the killings of the prisoners at the Attica uprising as a slaughterhouse scene with blood flowing in the mud, the blood of human beings. The ultimate symbol of the dehumanizing of the Black race in America.

  • 00:33

    WORLD WIDE AFRICA THE VOICE OF THEPAN AFRICAN MOVEMENT

    in Politics

    Tonight we will discuss strategy of the destruction of the Black Panther ideal's by the COUNTER INTELLIGENCE PROGRAM and the confusion that they caused in the Black coumminity."The BlackPanther Party is a community-wide inter communal force. We want to organize Black business so that while making a living themselves they may also serve the BlackCommunity that gives them their small profits.  We want them united.  WE want them to act in unison.  We want them to use a common bank in order to give themselves more economic muscle.  I f they are strong they can better serve the Black community…. We feel  that we must organize the family first so that we may go out and see that which is due the family In order to do this we must build a solid foundation through a community- focused Black united front.  We cannot afford the luxury of individualism.  The idea of Black individualism is sheer madness, impotence personified.  The Black Panther Party has community survival programs that must have the support of those who are able to help Support of these survival programs will build a strong Black community.” HUEY P. NEWTON “BLACK CAPITALISM RE-ANALYZED II (Practical Application) August 9, 1971" T



  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    "The SAFE Program also aims to unite Black and poor communities by actively recruiting and hiring a number of our youth to help implement these much-needed services. Both drivers and escorts will be recruited from among the young and unemployed in our community, a strategythat at the same time will cut down the number of youth who would consider snatching a pocket­ book just to get a little change. In addition, drivers and escorts will be given extensive training in their respective fields, with both groups receiving inten­sive safety and FIRST-aid instruction.


    State, federal, and local funding of the SAFE Program will also mean addi­tional transportation-at least five vans with a seating capacity of twelve per­ sons each, plus the hiring ofa full-time program director and assistants. All totaled, the proposed annual budget for the SAFE Program comes to slightly less than two hundred thousand dollars ($195,530).


    E orts to acquire funds for the SAFE Program have not yet been success­ful. A formal proposal has been presented before Oakland Model Cities, a fed­erally funded poverty program, but that agency has made no commitment. A portion of Oakland's $4.5 million in revenue-sharing funds has been suggested for the SAFE Program, but the city administrators have been typically mum. Complete and adequate funding for the SAFE Program was, in fact, an integral part ofthe Seale-Brown Fourteen-Point Program to Rebuild Oakland in the 1973 campaign and, far from being abandoned, it will be included in initiatives and referendums.


    The SAFE funding proposal, like the program itself, is an argument for our protection instead of our abuse by public service agencies, which theoreti­ cally function on our behalf. SAFE is a simple but basic program designed to help and secure the lives of a very important yet often forgotten segment of our communities: the older people." HUEY P. NEWTON

  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    SENIORS AGAINST A FEARFUL ENVIRONMENT


    "Seniors Against a Fearful Environment (SAFE), a nonprofit corporation, was begun by the Black Panther Party at the request of a group of senior citizens for the purpose of preventing muggings and attacks upon the elderly, particularlywhen they go out to cash their meager social security or pension checks. Prior to approaching the Black Panther Party, the seniors had gone to the Oakland Police Department to request protection. There the seniors were told, to their dismay and outrage, that they "should walk close to the curb" in the future. Mrs. Van Frank, founder of the East Bay Legislative Council of Senior Citizens and the state of California's Outstanding Senior Citizen for 1971, commenting on the dangers experienced by the senior citi­ zens, has remarked: "The fear engendered among us old people by these mug­ gings almost makes us prisoners in our own homes."


    A section of a recent funding proposal for the SAFE Program substantiates these claims. A comparative crime study was done over a period of six weeks (August 21 to October 1, 1972) and details conclusively that the age of the victim does bear a de nite relationship to the type ofo ense committed. Ofthe com­ bined total of 249 victims of strong-arm robbery and purse-snatching, 48 per­ cent ofthe victims (118) were overthe age of y. During this same period, only 13 percent of complainants in armed robbery cases fell into the senior citizen category. The conclusion, then, is that an elderly person is more likely to be physically attacked, whereas the younger, more agile person, who is more able to a defend his- or herself, will more likely be the victim of an armed assault. The fact has also been established that 33 percent of all crimes committed in the city of Oakland are committed against senior citizens."

  • 00:33

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    What exactly is the Spiritual stance of the Black Panther Party? THE SON OF MAN TEMPLE was created by Huey P. Newton which had a purpose in the spiritual  lives of the Panthers through the acceptance of all, but mandated no religious preference. It is stated as follows by Huey in the “STATEMENT OF PURPOSE”


    “We have always hoped that we could establish a place in our community where hundreds of ideas could grow and flourish, where people could feel free to say and do the things that seemed most natural to them.  The Son of Man Temple was created for that purpose, to serve in humankind’s development.


    However, the place in which we come together to espresso our humanity is not a church in the most traditional sense.  We do not practice a religion; we are not Christian, Jewish, Buddhist, Hindu, or Moslem. We do not honor one God or one reverend.  This does not mean that we negate any religion; we all have differing philosophies and jews of our world.  We are all part of everything and it is a part of each of us.


    Our belief is that every human being has the right to be free.  We can all agree that we are not.  Therefore, we come together to express our agreement on the belief every Sunday at the Son of Man Temple.  It is a place where we can come to discover and learn.  If we begin the week with this kind of unity and understanding, we can carry through each day our concern and an enthusiastic felling about our survival and our freedom.   


     The ways in which we express this agreement about our desire to break away from our common problems—oppression—may differ.  Some of us might sing or dance about it, some of us might play music about it, or some of us might speak about various aspects of our problem. It does not matter what we do if it is done with sincerity and in our people’s interest." Huey P. Newton

  • 00:32

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    Tonight we will expound on how to make learning how to service the people our top priority. there is too much miseducation in the system for it not to be a signal to the people that the sure racists attitudes of this country will get a whole lot more than the bombing of the TWIN TOWERS.


    “SURVIVAL PENDING REVOLUTION


    INTER COMMUNAL YOUTH INSTITUTE


     The Inter-communal Youth Institute was established in January 1971 by the Black Panther Party.  The institute was initiated in direct response to the public school system to educate Black and poor youth has caused generation after generation of our people to be inadequately  prepared to participate and survive in our highly technological society.  In order to beg in to break this seemingly endless cycle of oppression.  the Black Panther Party established the Youth Institute.  Our plan is to provide an example in the education of Black children and to guide our children toward becoming fully capable of analyzing the problems they will face and to develop  creative solutions to deal with them.” HUEY P. NEWTON,THE BLACK PANTHER.

  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    "The threat to American apartheid led by Martin Luther King Jr. and Malcolm X in the ‘60s initiated a great democratic awakening, especially among young Black People.  This awakening was the de-nigerization of BlackPeople —the process of turning sacred, intimidated, helpless folk into bold, brave hopeful people willing to live and die for Black freedom.  


    The Black Panther Party was the most advanced organized effort to exemplify this awakening. In other words, it was the highest from of deniggerization in niggerized America. The Black Panther Party was the greatest threat to american apartheid because it was indigenous in composition, interracial in strategies and tactics, and international invasion and analysis.  It was indigenous in  that it spoke to the needs and hope of the local community, as can be seen in the historic Survival Program of the party.  It combined bread-and-butter issues of everyday people with democratic empowerment in the face of issues of everyday people with deep democratic empowerment in the face of an oppressive status quo.  It  was interracial in that it remained open ot stratigic alliances and tactical coalations with progressive brown, red, yellow and white activists.   And it was international in that it understood American apartheid in light of anti-imperial struggles around the world, especially in Asia, Africa, and Latin America.  the revolutionary politics of the Black Panther Party linked  the catastrophic conditions of local Black communities (with the disgraceful school systems, unavailable health and childcare, high levels of unemployment and underemployment, escalating rates of imprisonment, and pervasive from of self-hatred and self-destruction) to economic inequality in America and colonial or neocolonial realities in the capitalist world system. Needless to say this great awakening was too much for the american establishment." West

  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    "The emergence ofthe Black Panther Party in Oakland, California, in 1966 was one of the great moments in the history ofthe struggle for Black free­dom and deep democracy in the United States of America. This courageous and visionary group ofyoung Black people decided to highlight the fundamen­tal pillar of white supremacy and antidemocratic practice against Black peo­ple-namely, the vicious and unaccountable repressive actions of white police power over Black folk. Like Ida B. Wells-Barnett's heroic stance against the red terror of lynching and Jim Crow over a century ago, the Black Panther Party tried to exert democratic control over the arbitrary public violence of the U.S . nation-state that maimed and murdered Black citizens. Such organized efforts are rare in American history because they always result in Black leaders and activists paying the ultimate price of death and destruction. The Black Panther Party led by Huey Newton, Bobby Seale, David Hilliard, and others-took up this gallant challenge in the midst ofthe great awakening in the 1960s. 
    The founding of the precious experiment of democracy in the United States was based, in large part, on the niggerization of African peoples. This centuries-long process of niggerization was not simply the enslavement and exploitation of Blackpeople. It also aimed to keep Black people scared, intimi­dated, disrespectful, and distrustful of each other and doomed to helplessness and hopelessness. The basic goals of niggerization were to promote white greed and hatred; its primary strategies to secure these goals were racist ideology that degrades and devalues Black people and racist violence that terrorizes Black people. 

  • 00:34

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    WHY DO WE NEED BLACK-HOSPITALS FOR BLACK PEOPLE 


    The establishment of a black university and a black hospital in our time is critical.  There was the killing on Monday of a young sister named Ann Brown 29, years old who was dragged for the hospital of St. Mary’s the hospital staff called the Richmond Heights Police Department who thought she was on drugs and carried her off to the police station where she died. Only minutes after being placed in the cell, her autopsy reveals no drug usage and death by blood clotting in here leg where she had an ankle sprain. 


    How could this happen with the Patients Bill of Rights you say. Well I have been turned away from hospitals in New Jersey this year, and in Louisiana, so I know this is real. to talk of Black History and not acknowledge the fact that medical treatment began in Egypt.  We had advanced surgical procedures that the greeks and Romans stole. Did you know that the Cesarian Section was performed first in Egypt?

  • 00:31

    WORLD WIDE AFRICA THE VOICE OF THE PAN AFRICAN MOVEMENT

    in Politics

    "Asa Philip Randolph was about ten when a group of solemn, angry men arrived at his Jacksonville, Florida, home one afternoon. They wanted to see his father, Reverend James William Randolph.  The reverend gathered the men in the family's sparse living room, and they told him what had happened.
    A black man had been locked up in the Duval County jail and angry white men were muttering about hanging him without a trial.  Such hangings,  known as lynchings, were terribly familiar to black people, particularly in the South.  But the city of Jacksonville had a tradition of African American pride; the black men gathered in Randolph house were not willing to tolerate lynching.  Guns packed, they were prepared to encircle the jail and greet the white mob with force. They wanted the reverend to join them.
    The Randolph's kept two guns in the house, a Bulldog pistol and a shotgun. James Randolph handed his wife the shotgun, took the Bulldog for himself and headed for the Jail. Elizabeth Randolph, a dead shot, kept the gun cradled across her lap for the rest of the night.  The Reverend returned home at dawn, exhausted but relieved.  When the lynch mob was confronted with the jail's armed defenders they wisely backed down."  A. PHILIP RANDOLPH and the AFRICAN AMERICAN LABOR MOVEMENT by Calvin Craig Miller.