Skip to comments.Obama, the African Colonial
Posted on 06/24/2009 10:54:57 PM PDT by neverdem
Had Americans been able to stop obsessing over the color of Barack Obama's skin and instead paid more attention to his cultural identity, maybe he would not be in the White House today. The key to understanding him lies with his identification with his father, and his adoption of a cultural and political mindset rooted in postcolonial Africa.
What Barack Obama (and the Democratic Party) Can Learn About Religion from W. E. B. Du Bois
By Edward J. Blum
Mr. Blum teaches history at San Diego State University. He is the author of W. E. B. Du Bois, American Prophet (University of Pennsylvania Press, 2007).
Barack Obama and W. E. B. Du Bois have a lot in common. Both had absent fathers whom they likened to dreamers; both relied on their mothers; both earned advanced degrees from Harvard University; both traveled extensively throughout the world; both ran for United States Senate (Du Bois lost his bid as a labor candidate from New York in 1950); both elicited questions of racial authenticity, of whether they could represent African Americans since they had mixed-ancestries and were highly educated; and both shared a desire to wrestle religious ideas and language away from conservatives. Perhaps, as Barack Obama and more broadly the Democratic Party attempt to engage religious issues, it will behoove them not only to look back to what Du Bois had to say about faith, but also to create a pantheon of spiritual liberals to revere as part of the quest to demonstrate historical and religious legitimacy.
Currently, Senator Obama has acknowledged that the Democratic Party is struggling to engage religious believers. Democrats are scrambling to get religion, he writes in The Audacity of Hope. Obama, Hilary Clinton, John Edwards, and other leading Democrats are seeking every possible avenue to speak to the religiously minded without offending those in their camps who fear religion in the public sphere. The dilemma, as Obama sees it, involves embracing the faith-based and the core segment of our constituency who remain secular in orientation and fear that the agenda of an assertively Christian nation may not make room for them or their life choices.
Obama and Du Bois share a great deal in the realm of religion. Both primarily affiliate with Christianity but embrace pluralism. Senator Obama recalls that as a child, On Easter and Christmas Day my mother might drag me to church, just as she dragged me to the Buddhist temple, the Chinese New Year celebration, the Shinto shrine, and ancient Hawaiian burial sites. Du Bois was reared in a Christian household and attended church services throughout college, but as an adult read widely in Buddhism, Islam, Judaism, and a host of other faiths. Both Obama and Du Bois bristled at being labeled unreligious. In the Illinois Senate race of 2004, Obama found his opponent Alan Keyes irritating him to no end with claims that Christ would not vote for Barack Obama.
Similarly, Du Bois encountered questions of faith throughout his career. He almost lost his first professorship for refusing to pray at a student meeting. Several years later, when he applied for a position at Atlanta University, he imagined that professors there thought, hes studied in Germany perhaps if you scratch him, youll find an agnostic. Both Senator Obama and Dr. Du Bois agreed that religious ideas, enterprises, organizations, and issues should not be avoided in the public sector. Obama claims, over the long haul, I think we make a mistake when we fail to acknowledge the power of faith in the lives of the American people, and so avoid joining a serious debate about how to reconcile faith with our modern, pluralistic democracy. In 1945, Du Bois complained of the dichotomy between religion and social uplift, the Church and sociology. This division only leads to deplorable loss of effort and division of thinking.
Senator Obama and Du Bois have been committed to using religious language to counter its appropriation by conservatives. Senator Obama asserts, Scrub language of all religious content and we forfeit the imagery and terminology through which millions of Americans understand both their personal morality and their social justice. Then he assures his reader that When I read the Bible, I do so with the belief that it is not a static text but the Living Word and that I must be continually open to new revelations whether they come from a lesbian friend or a doctor opposed to abortion.
In 1950, as American leaders claimed religious legitimacy for their military, political, and cultural opposition to the Soviet Union, Du Bois used explicitly religious idioms to denounce the conflation of the United States with Gods kingdom. Be not deceived, Du Bois declared, God is not mocked. No camouflage of prayer or vigil, no rite of bell, book and candle can or will replace that one supreme word: Peace on Earth, Good will Toward Men; and recogntion of the vast truth that among men are 200 million Russians and 300 million Chinese and 100 million Communists and socialists all over the world, whom no atom bomb nor hydrogen horror can drive out of the kingdoms of the Almighty God.
Historians, especially those familiar with David Levering Lewiss portrayals of Du Bois, may be surprised to hear Du Bois speaking in such religious terms. Surprisingly, while Lewis and other scholars on Du Bois debate nearly every facet of his career, they sound univocal in their appraisals of his religion: that he had none. Lewis writes that Neither the god of Moses nor the redeeming Christ appears to have spoken deeply to Du Bois. Arnold Rampersad claims that Du Boiss belief in science came at the expense of religious faith. Literary critic Shamoon Zamir needed only one word to describe Du Boiss position on matters of faith: unreligious. Most recently, Susan Jacoby, in her Freethinkers: A History of American Secularism asserted that Du Bois held antireligious views and that he had little regard for Christianity.
But anyone who begins to read in Du Boiss canon will find significant spiritual reflection. He wrote prayers for his students; he taught Sunday School classes; he attended church in the 1950s; he populated his novels with prophets and priests, messiahs and martyrs; he wrote poems about black Christs and white devils; and hell, his most famous book is about the souls of black folk. Senator Obama, writing on another issue, may well explain why the religious vitality of Du Bois has been misunderstood and negated by most academics: Ensconced in universities and large urban centers, academics, journalists, and purveyors of popular culture simply failed to appreciate the continuing role that all manner of religious expression played in communities across the country. What was obvious to so many during Du Boiss lifetime and has been missed entirely by academics that Du Bois sought to speak to the spiritual conditions of the world may be imperative to the contemporary political atmosphere.
Secularizing Du Bois, as scholars have, only hurts progressive political efforts to engage religious issues. Du Bois had much to say about the relationships between faith, religious organizations, poverty, civil rights, international affairs, and world peace. For contemporary progressives, liberals, and Democrats like Barack Obama, they may want to consider W. E. B. Du Bois for the ways he mixed liberal politics with spiritual strivings.
One place to start would be in the prayers that he wrote for his students at Atlanta University. They have been collected and published as Prayers for Dark People. They call with clarion simplicity for a joining of liberal hopes and religious dreams. Mighty causes are calling us, he told his young scholars, the freeing of women, the training of children, the putting down of hate and murder and poverty all these and more. For those distressed by war and imperialism, Du Bois prayed, May we strive to replace force with justice and armies of murder with armies of relief. May we believe in Peace among all nations as a present practical creed and count love for our country as love and not hate for our fellow men. And for those who have lost heart in our contemporary politics and world, Du Bois offered courage: It is never to late to mend Nothing is so bad that good may not be put into it and make it better and save it from utter loss.
If Democrats and Barack Obama want to get religion and if historians want to witness a deep commitment to leftist politics and spirituality, they should get to know the spiritual side of W. E. B. Du Bois.
The W. E. B. Du Bois Memorial Centre for Pan African Culture on Thursday outlined activities to mark President Barack Obamas visit to Ghana next month.
The activities include screening of two African centered films on June 28. The first film focuses on ancient Egypt and the second film on West African empires after the fall of Ancient Egypt, the Sahara and Trans Atlantic Slave Trade.
The climax of activities is slated for July 10th with a public discussion on the theme: The Historic visit to Ghana, Benefits to Ghanaians, Continental Africans and Africans in the Diaspora.
In a statement to the Ghana News Agency in Accra, the Du Bois Memorial Centre urged Ghanaians and Africans to take advantage of the historic visit, which has caused the global world community to see the African Continent in a much more positive light.
The statement said dignitaries expected to participate in the public discussion include Ministers of State, Members of Parliament, Africans in the Diaspora, media practitioners and a cross section of the public.
The centre called on the public to participate in the activities to ensure that Ghanaians share rich experiences on the development of the country as well as establishing mutual relationship with the rest of the world.
The Centre is a national monument to the memory of the Father of Pan-Africanism, Dr. William Edward Burghardt Du Bois.
Obama’s Church: It’s Hidden Ties to Black Extremism and Communism
...In his July 30, 2008 article “Hawaii Braces as Obama Talks Apologies for Natives”, there is a reference to a leftist attempt to create a “Hawaiian tribal government” where none ever existed. It would be created in the form of a congressional bill known as “the Native Hawaiian Government Reorganization Act” sponsored by old leftist Sen. Daniel Akaka (D-Hi) and a House version sponsored by another very far leftist from Hawaii, Rep. Neil Abercrombie (D-Hi).
It turns out that Abercrombie was “a close college friend of Barack Obama’s biological father” when they attended the University of Hawaii back in the 50’s. It must be remembered that the Communist Party once had a firm grip on much of pre-statehood Hawaii in the 1940’s until congressional and territorial investigations exposed them, leading to their virtual, but not total, destruction.
Frank Marshall Davis
Among the CPUSA operatives in Hawaii were Frank Marshal Davis, who was sent there by the Party’s top covert CPUSA leaders, and Soviet agents-of-influence, Paul Robeson and Harry Bridges (ILWU), Jack Hall, the secret CP member who became the mayor of Honolulu, and Ewart & Eugenie Guinier (later Prof. Guinier of Harvard, whose daughter Lani Guinier was denied a hearing before Congress regarding her nomination by the Clintons to be a leader of the Civil Rights Division at the already politicized Department of Justice under Attorney General Janet Reno and Assistant AG Jamie Gorelick).
Key sources about Communism in Hawaii include:
*House Committee on Un-American Activities publications “Report on Hawaii Civil Liberties Committee, A Communist Front”, June 23, 1950 and the “Report on the Honolulu Record,” October 1, 1950
*”Hearings Regarding Communist Activities in the Territory of Hawaii,”
(1950-51) especially Part 4 - Testimony of Jack H. Kawano”, July 6, 1951
* Senate Internal Security Subcommittee series of hearing “Scope of Soviet Activity in the United States,” Parts 40-41A (including Appendix Parts I-III), December, 1956.
For a coverup history of the extent of communist penetration of Hawaiian politics and industry, see T. Michael Holmes, “The Specter of Communism in Hawaii”, 1994, Un. of Hawaii Press. This book however, has a good, but incomplete bibliography for those interested in the subject of communism in Hawaii.
Interestingly, Sen. Dan Inouye (D-Hi) was very helpful in throwing the communists out of the Hawaiian government and some of the labor unions, which is why I previously mentioned that Representatives Patsy Mink (D-Hi) and Norman Mineta (D-Hi) had supported “reparations” for the Japanese-Americans who were interned in relocation camps in the US during World War 2, as did Inouye.
While the Japanese-American reparations were justified because of their unjust treatment, this new movement for “Hawaiian reparations” is nothing but a leftist/nativist attempt to rip-off the U.S. taxpayer by the creation of a non-existent “Hawaiian government.”
[For one very early sympathetic article on the fate of “pure Hawaiians”, see the Washington Post, Dec. 30, 1972, “Native Hawaiians in Identity Crisis” by Leroy F. Aarons].
So where does this leave us concerning Sen. Barack Obama and the subject of “reparations” for any particular group?
It leaves us now knowing that while he was a member of the Rev. Wright’s Trinity United Church of Christ in Chicago from about 1988 to 2007, his church was deeply involved in the black extremist reparations movement, especially in N’COBRA. They weren’t just spectators, but full fledged, deeply involved activists, and they associated with some of the most extreme black communists and separatists in American history.
We also now know the extent of most of Rev. Wright’s ties to both white and black extremist groups from the Cuban communists, American communists, black American extremists ranging from Maoists to separatists, to the Nation of Islam of Louis Farrakhan and all their connections to the Libyan dictator and terrorism sponsor Muammar Qaddafi. Other suspected ties yet to be explored include contacts with the Syrian dictatorships, the Palestinian terrorist groups, and other overseas countries/organizations that Wright may have met during his trips abroad...
bump for later
The following page is no longer on their web site (that I could find).
THE BLACK VALUE SYSTEM
Trinity United Church of Christ adopted the Black Value System, written by the Manford Byrd Recognition Committee, chaired by the late Vallmer Jordan in 1981....
Beginning in 1982, an annual Black Value System Educational Scholarship in the name of Dr. Byrd was instituted. The first recipient of the Dr. Manford Byrd Award, which is given annually to the man or woman who best exemplifies the Black Value System, was our brother, Dr. Manford Byrd.
These Black Ethics must be taught and exemplified in homes, churches, nurseries and schools, wherever Blacks are gathered. They consist of the following concepts:
[Black Ethic Concept #8]:
Disavowal of the Pursuit of Middleclassness. Classic methodology on control of captives teaches that captors must be able to identify the talented tenth of those subjugated, especially those who show promise of providing the kind of leadership that might threaten the captors control.
Those so identified are separated from the rest of the people by:
1. Killing them off directly, and/or fostering a social system that encourages them to kill off one another.
2. Placing them in concentration camps, and/or structuring an economic environment that induces captive youth to fill the jails and prisons.
3. Seducing them into a socioeconomic class system which, while training them to earn more dollars, hypnotizes them into believing they are better than others and teaches them to think in terms of we and they instead of us.
4. So, while it is permissible to chase middleclassness with all our might, we must avoid the third separation method the psychological entrapment of Black middleclassness. If we avoid this snare, we will also diminish our voluntary contributions to methods A and B. And more importantly, Black people no longer will be deprived of their birthright: the leadership, resourcefulness and example of their own talented persons.
9.Pledge to Make the Fruits of All Developing and Acquired Skills Available to the Black Community.
10.Pledge to Allocate Regularly, a Portion of Personal Resources for Strengthening and Supporting Black Institutions.
11.Pledge Allegiance to All Black Leadership Who Espouse and Embrace the Black Value System.
12.Personal Commitment to Embracement of the Black Value System. To measure the worth and validity of all activity in terms of positive contributions to the general welfare of the Black Community and the Advancement of Black People towards freedom.
Sounds like scare the h*ll out of them so they'll give money to the 'cause' so that the leaders can live in luxury and build mansions.
Construction continues on the $1 million Tinley Park home Rev. Jeremiah Wright will move into after having it purchased by Trinity United Church of Christ in Chicago.
Imagine teaching children and teens that garbage.
I also just discovered that it was still there & was going to post back to you. I was in process of looking for this (although vague). Came upon these these by accident digging in archives.
We are a congregation which is Unashamedly Black and Unapologetically Christian... Our roots in the Black religious experience and tradition are deep, lasting and permanent. We are an African people, and remain “true to our native land,” the mother continent, the cradle of civilization. God has superintended our pilgrimage through the days of slavery, the days of segregation, and the long night of racism. It is God who gives us the strength and courage to continuously address injustice as a people, and as a congregation. We constantly affirm our trust in God through cultural expression of a Black worship service and ministries which address the Black Community.
The Pastor as well as the membership of Trinity United Church of Christ is committed to a 10-point Vision:
1. A congregation committed to ADORATION.
2. A congregation preaching SALVATION.
3. A congregation actively seeking RECONCILIATION.
4. A congregation with a non-negotiable COMMITMENT TO AFRICA.
5. A congregation committed to BIBLICAL EDUCATION.
6. A congregation committed to CULTURAL EDUCATION.
7. A congregation committed to the HISTORICAL EDUCATION OF AFRICAN PEOPLE IN DIASPORA.
8. A congregation committed to LIBERATION.
9. A congregation committed to RESTORATION.
10. A congregation working towards ECONOMIC PARITY.
Click here to read about Dr. Wrights talking points for Trinity United Church of Christ its Web site and the Black Value System.
I have 120+ tabs open browser!
Was also going to mention that most churches with website post doctrinal statements -— usually called their “Statement of Faith.”
Could not find for Trinity, unless it is the above.
The Marxist Roots of Black Liberation Theology
Perhaps it is the Marxism imbedded in Obama’s attendance at Trinity Church that should raise red flags. “Economic parity” and “distribution” language implies things like government-coerced wealth redistribution, perpetual minimum wage increases, government subsidized health care for all, and the like. One of the priorities listed on Obama’s campaign website reads, “Obama will protect tax cuts for poor and middle class families, but he will reverse most of the Bush tax cuts for the wealthiest taxpayers.”
Black Liberation Theology, originally intended to help the black community, may have actually hurt many blacks by promoting racial tension, victimology, and Marxism which ultimately leads to more oppression. As the failed “War on Poverty” has exposed, the best way to keep the blacks perpetually enslaved to government as “daddy” is to preach victimology, Marxism, and to seduce blacks into thinking that upward mobility is someone else’s responsibility in a free society.
FOIA WEB DU BOIS:
FOIA MALCOLM X;
THE FRANK MARSHALL DAVIS FILES:
BLT in its original intent (some link to a man named Allen in 1700’s-—I think, have not researched) may have been biblically based (if so, I doubt he would have called it BLT); but certainly not Dubois or anyone else since. It really is a secular religion (which is why it adapts so well to Marxism).
Dr. Wrights talking points (3.1.7) for Trinity United Church of Christ its Web site and the Black Value System (in response to Erik Rushs comments (2.28.07) on the Hannity and Colmes show):
One of the biggest gaps in knowledge that causes the kind of ignorance that you hear spouted by this man [Erik Rush] and those like him, has to do with the fact that these persons are completely ignorant when it comes to the Black religious tradition. The vision statement of Trinity United Church of Christ is based upon the systematized liberation theology that started in 1969 with the publication of Dr. James Cones book, Black Power and Black Theology.
Black theology is one of the many theologies in the Americas that became popular during the liberation theology movement. They include Hispanic theology, Native American theology, Asian theology and Womanist theology.
I use the word systematized because Black liberation theology was in existence long before Dr. Cones book. It originates in the days of the Trans-Atlantic slave trade. It was systematized and published by theologians, Old Testament scholars, New Testament scholars, ethicists, church historians, and historians of religion such as Dr. James Cone, Dr. Cain Hope Felder, Dr. Gayraud Wilmore, Dr. Jacqueline Grant, Dr. Kelley Brown Douglas, Dr. Renita Weems, Dr. Katie Cannon, Dr. Dwight Hopkins, Dr. Linda Thomas, and Dr. Randall Bailey.
These scholars, who write in various disciplines, also include seminary presidents like Dr. John Kinney and professors of Hebrew Bible, like Dr. Jerome Ross. Black liberation theology defines Africans and African Americans as subjects not the objects which colonizers and oppressors have consistently defined others as.
We [African Americans] were always seen as objects. When we started defining ourselves, it scared those who try to control others by naming them and defining them for them; Oppressors do not like others defining themselves.
To have a church whose theological perspective starts from the vantage point of Black liberation theology being its center, is not to say that African or African American people are superior to any one else.
African-centered thought, unlike Eurocentrism, does not assume superiority and look at everyone else as being inferior.
There is more than one center from which to view the world. In the words of Dr. Janice Hale, Difference does not mean deficience. It is from this vantage point that Black liberation theology speaks.
Systematized Black liberation theology is 40 years old. Scholars of African and African American religious history show that Black liberation theology, however, has been in existence for 400 years. It is found in the songs, the sermons, the testimonies and the oral literature of Africans throughout the Diaspora.
Obama, Black Liberation Theology, and Karl Marx
By Kyle-Anne Shiver
Jeremiah Wright is the tiny tip of Obama’s spiritual iceberg
The phenomenon that raised so many questions for me in January, when I visited Trinity United Church of Christ, was not Jeremiah Wright’s sermon, which turned out to be just a call for all good congregants to support Barack Obama for President. It wasn’t the sermon that caught me off guard; I was prepared for that. I had watched video of Wright, giving five of his fiery sermons.
The thing that really got me to thinking, reading and searching for answers was the church bookstore.
Having been a practicing Christian for more than 40 years now, and a practicing Catholic for 26 of those years, I have visited perhaps 100 various Christian bookstores, both Protestant and Catholic. In all of those places, one thing tied together the books for sale: Christianity.
Not so in Obama’s church bookstore.
I spent more than an hour perusing available books, and found as many claiming to represent Muslim thought as those representing Christian thought. Black Muslim thought, to be specific.
And the books claiming to support Christianity were surprisingly of a more political than religious nature. The books by James H. Cone, Wright’s own mentor, were prominent and numerous.
Now that I have read a number of the books that presumably Wright’s congregants (including Barack Obama) have also read, I can only conclude that the thing tying these volumes together is not Christianity, nor any real religion, but the political philosophy of Karl Marx.
“The history of all hitherto existing society is the history of class struggles.”
“Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large, or in the common ruin of the contending classes.” (emphasis mine)
- Marx and Engels; The Communist Manifesto; 1848
If Marxism can be summed up in only a couple of phrases, now familiar to nearly every modern person, they would be “class struggle” and “oppressed vs. oppressors.”
James H. Cone, the unquestioned modern-day mentor of all the black power preachers, claims to have created a new theology, uniting the Muslim black power tenets of Malcolm X and the Christian foundations of Martin Luther King, Jr.
All he has really done, in my opinion, is take original liberation theology from Latin America, developed in the early 1960s by Catholic priests, and painted it black.
Liberation Theology vs. Traditional Christianity
The teaching authorities of the Catholic Church, have for more than 20 years now, been attempting to stamp out these heretical liberation theologies, denouncing them as vehemently antithetical to the Catholic Christian faith, and have been strenuously combating this Marxist counterfeit Christianity on many fronts within the Church herself.
Of course, the Medieval, iron-fisted clamp of the Catholic Church’s authority, even within the Church herself, is routinely overstated, and there are renegade priests all over the place (more on another of Obama’s spiritual mentors, a liberation theology Catholic priest in Chicago, in Part Two next week).
Not to mention the fact that the Catholic Church has no authority whatsoever over those claiming to represent protestant interpretations of the Christian faith, such as Cone and Wright.
But it is important to note here that liberation theology, including black liberation theology, has not gone unnoticed by the learned biblical scholars within the Vatican, and liberation theology has been roundly denounced as both heretical and dangerous, not only to the authentic Christian faith, but even more so to the societies which come to embrace it.
Just one nugget from the Sacred Congregation for the Doctrine of the Faith, “Instruction on Certain Aspects of the Theology of Liberation’:
“...it would be illusory and dangerous to ignore the intimate bond which radically unites them (liberation theologies), and to accept elements of the marxist analysis without recognizing its connections with the (Marxist) ideology, or to enter into the practice of the class-struggle and of its marxist interpretation while failing to see the kind of totalitarian society to which this process slowly leads.”
- (Author: Joseph Cardinal Ratzinger, Prefect, now Pope Benedict XVI; written in 1984)
Understanding that black liberation theology is Marxism dressed up to look like Christianity helps explain why there is no conflict between Cone’s “Christianity” and Farrakhan’s “Nation of Islam.” They are two prophets in the same philosophical (Marxist) pod, merely using different religions as backdrops for their black-power aims.
As Cone himself writes in his 1997 preface to a new edition of his 1969 book, Black Theology and Black Power:
“As in 1969, I still regard Jesus Christ today as the chief focus of my perspective on God but not to the exclusion of other religious perspectives. God’s reality is not bound by one manifestation of the divine in Jesus but can be found wherever people are being empowered to fight for freedom. Life-giving power for the poor and the oppressed is the primary criterion that we must use to judge the adequacy of our theology, not abstract concepts. As Malcolm X put it: I believe in a religion that believes in freedom. Any time I have to accept a religion that won’t let me fight a battle for my people, I say to hell with that religion’.” (p. xii; emphases mine)
And, to drive his Marxist emphasis even further, Cone again quotes Malcolm X:
“The point that I would like to impress upon every Afro-American leader is that there is no kind of action in this country ever going to bear fruit unless that action is tied in with the overall international (class) struggle.” (p. xiii)
The American Jewish community dedicated enormous effort to supporting the civil-rights movement, motivated both by the enlightened selfinterest of one minority in helping another fight bigotry, and by a desire to see the United States meet its ideals and provide justice to all its citizens. There was a moment of wonderful, close cooperation, but it was with leaders such as Martin Luther King and Roy Wilkins Noun 1. Roy Wilkins - United States civil rights leader (1901-1981)
Wilkins rather than with the American black population as a whole. By the late 1960s tension had already begun rising.
Still, today's outbreak of anti-Semitism among blacks is something new. It is evident not only in polling data that show blacks twice as likely to be anti-Semitic as whites, but also in the popularity on black campuses of exceptionally vicious peddlers of hate. To say that all of this merely reflects that old-time religion, American Protestantism--as do both Jaher and Dinnerstein--will not wash. Both authors, curiously, seem to suspend the desire for deeper analysis on this point. Is it not odd that the anti-Semitic orators in question are self-described Muslims, competitors rather than partners of the black churches? Is there not an obvious link here to the anti-Semitism that has so long existed in the Arab world and was spread during the Cold War by the Soviet Union and its allies? It is more logical to call today's virulent strain of black anti-Semitism a product of the Left and of Islam, than of the black churches?
Malcolm X on Zionist Logic
The Israeli zionists are convinced they have successfully camouflaged their new kind of colonialism. Their colonialism appears to be more "benevolent", more 11 philanthropic," a system with which they rule simply by getting their potential victims to accept their friendly offers of economic "aid," and other tempting gifts, that they dangle in front of the newly-independent African nations, whose economics are experiencing great difficulties. During the 19th century when the masses here in Africa were largely illiterate it was easy for European imperialists to rule them with "force and fear" but in this present era of enlightenment the A! frican masses are awakening, and it is impossible to hold them in check now with the antiquated methods of the 19th century.
TEI Director Ashahed M. Muhammad with Malik Zulu Shabazz and members of the New Black Panther Party at Saviours' Day 2007 in Detroit, MI. Ashahed moderated youth forums and Malik sat on a panel at a youth town hall meeting during this year's activities. It was a time of meeting greeting, organizing and strategizing.
His mother also abandoned him several times to go do her own ‘thing.’ Then his rich white grandparents planted him conveniently away in the exclusive Panahou boarding school after she left for good.
He never knew his father so can’t you imagine this child having dreams that his father would come take him into loving arms? It’s very typical in broken homes. It’s why he vested himself with his father’s ideals and he calls his grandmother a ‘typical white woman’.
Some really deep insecurities and mental health issues in this young man.
“To say that all of this merely reflects that old-time religion, American Protestantism” -— is ludicrous. As you point out, ML King and the black and white Christian supporters of Civil Rights never harbored such hatred. Today:
More than 80 percent of American Christians say they have a “moral and biblical obligation” to support the State of Israel, and half say Jerusalem should remain its undivided capital, according to a survey released on Thursday.
While evangelical Christians are the strongest supporters of the Jewish state, strong pro-Israel convictions cut across all key Christian denominations in the US, according to the poll carried out on behalf of the Washington-based Joshua Fund, an evangelical organization.
Eight-two percent of respondents said they had a “moral and biblical obligation” to love and support Israel and pray for the peace of Jerusalem,” 10% disagreed and 8% did not know.
Eighty-four percent of Protestants agreed with the statement (including 89% of Evangelicals), compared to 76% of Catholics.
An anatomy of Black anti-semitism - 18 pgs
Judaism, Fall, 1994 by Stephen J. Whitfield (also wrote book)
Magazines: Black Anti-Semitism March 1967
“Few people ever heard of Liberator, a monthly magazine aimed at black nationalists....”
Ossie Davis and writer James Baldwin both resigned from the staff. Baldwin, blasting Editor Daniel Watts, said “I think its immoral to blame Harlem on the Jew.”
black nationalist -—
Re: last parag of article below. Did ML King make some unfortunate concessions or is he being misinterpreted?
black nationalist -—
Online American History Textbook
America in Ferment: The Tumultuous 1960s
Black Nationalism and Black Power
At the same time that such civil rights leaders as the Rev. Dr. Martin Luther King, Jr. fought for racial integration, other black leaders emphasized separatism and identification with Africa. Black Nationalist sentiment was not new. During the early 19th century, black leaders such as Paul Cuffe and Martin Delaney, convinced that blacks could never achieve true equality in the United States, advocated migration overseas. At the turn of the century, Booker T. Washington and his followers emphasized racial solidarity, economic self-sufficiency, and black self-help. Also, at the end of World War I, millions of black Americans were attracted by Marcus Garvey’s call to drop the fight for equality in America and instead “plant the banner of freedom on the great continent of Africa.”
One of the most important expressions of the separatist impulse during the 1960s was the rise of the Black Muslims, which attracted 100,000 members. Founded in 1931, in the depths of the depression, the Nation of Islam drew its appeal from among the growing numbers of urban blacks living in poverty. The Black Muslims elevated racial separatism into a religious doctrine and declared that whites were doomed to destruction. “The white devil’s day is over,” Black Muslim leader Elijah Muhammad cried. “He was given six thousand years to rule ... He’s already used up most trapping and murdering the black nations by the hundreds of thousands. Now he’s worried, worried about the black man getting his revenge.” Unless whites acceded to the Muslim demand for a separate territory for themselves, Muhammad said, “Your entire race will be destroyed and removed from this earth by Almighty God. And those black men who are still trying to integrate will inevitably be destroyed along with the whites.”
The Black Muslims did more than vent anger and frustration. The organization was also a vehicle of black uplift and self-help. The Black Muslims called upon black Americans to “wake up, clean up, and stand up” in order to achieve true freedom and independence. To root out any behavior that conformed to racist stereotypes, the Muslims forbade eating pork and cornbread, drinking alcohol, and smoking cigarettes. Muslims also emphasized the creation of black businesses.
The most controversial exponent of Black Nationalism was Malcolm X. The son of a Baptist minister who had been an organizer for Marcus Garvey’s United Negro Improvement Association, he was born Malcolm Little in Omaha, Nebraska, and grew up in Lansing, Michigan. A reformed drug addict and criminal, Malcolm X learned about the Black Muslims in a high security prison. After his release from prison in 1952, he adopted the name Malcolm X to replace “the white slave-master name which had been imposed upon my paternal forebears by some blue-eyed devil.” He quickly became one of the Black Muslims’ most eloquent speakers, denouncing alcohol, tobacco, and extramarital sex.
Condemned by some whites as a demagogue for such statements as “If ballots won’t work, bullets will,” Malcolm X gained widespread public notoriety by attacking the Rev. Dr. Martin Luther King, Jr. as a “chump” and an Uncle Tom, by advocating self-defense against white violence, and by emphasizing black political power.
Malcolm X’s main message was that discrimination led many black Americans to despise themselves. “The worst crime the white man has committed,” he said, “has been to teach us to hate ourselves.” Self-hatred caused black Americans to lose their identity, straighten their hair, and become involved in crime, drug addiction, and alcoholism.
In March 1964 (after he violated an order from Elijah Muhammad and publicly rejoiced at the assassination of President John F. Kennedy), Malcolm X withdrew from Elijah Muhammad’s organization and set up his own Organization of Afro-Americans. Less than a year later, his life ended in bloodshed. On February 21, 1965, in front of 400 followers, he was shot and killed, apparently by followers of Black Muslim leader Elijah Muhammad, as he prepared to give a speech in New York City.
Inspired by Malcolm X’s example, young black activists increasingly challenged the traditional leadership of the Civil Rights Movement and its philosophy of nonviolence. The single greatest contributor to the growth of militancy was the violence perpetrated by white racists. One of the most publicized incidents took place in June 1964, when three civil rights workers—two whites, Andrew Goodman and Michael Schwerner, and one black, James Chaney—disappeared near Philadelphia, Mississippi. Six weeks after they were reported missing, the bodies of the men were found buried under a dam; all three had been beaten, then shot. In December, the sheriff and deputy sheriff of Neshoba County, Mississippi, along with 19 others, were arrested on charges of violating the three men’s civil rights; but just six days later the charges were dropped. David Dennis, a black civil rights worker, spoke at James Chaney’s funeral. He angrily declared, “I’m sick and tired of going to the funerals of black men who have been murdered by white men.... I’ve got vengeance in my heart.”
In 1966, two key civil rights organizations—SNCC and CORE (the Congress of Racial Equality)—embraced Black Nationalism. In May, Stokely Carmichael was elected chairman of SNCC and proceeded to transform SNCC from an interracial organization committed to nonviolence and integration into an all-black organization committed to “black power.” “Integration is irrelevant,” declared Carmichael. “Political and economic power is what the black people have to have.” Although Carmichael initially denied that “black power” implied racial separatism, he eventually called on blacks to form their own separate political organizations. In July 1966—one month after James Meredith, the black Air Force veteran who had integrated the University of Mississippi, was ambushed and shot while marching for voting rights in Mississippi—CORE also endorsed black power and repudiated nonviolence.
Of all the groups advocating racial separatism and black power, the one that received the widest publicity was the Black Panther Party. Formed in October 1966, in Oakland, California, the Black Panther party was an armed revolutionary socialist organization advocating self-determination for black ghettoes. “Black men,” declared one party member, must unite to overthrow their white oppressors, becoming like panthers—smiling, cunning, scientific, striking by night and sparing no one!” The Black Panthers gained public notoriety by entering the gallery of the California State Assembly brandishing guns and by following police to prevent police harassment and brutality toward blacks.
Separatism and Black Nationalism attracted no more than a small minority of black Americans. Public opinion polls indicated that only about 15 percent of black Americans identified themselves as separatists and that the overwhelming majority of blacks considered Martin Luther King, Jr. their favored spokesperson. The older civil rights organizations, such as the NAACP, rejected separatism and black power, viewing it as an abandonment of the goals of nonviolence and integration.
Yet despite their relatively small following, black power advocates exerted a powerful and positive influence upon the Civil Rights Movement. In addition to giving birth to a host of community self-help organizations, supporters of black power spurred the creation of black studies programs in universities and encouraged black Americans to take pride in their racial background and to recognize that “black is beautiful.” A growing number of black Americans began to wear “Afro” hairstyles and take African or Islamic surnames. Singer James Brown captured the new spirit: “Say it loud—I’m black and I’m proud.”
In an effort to maintain support among more militant blacks, civil rights leaders began to address the problems of the black lower classes who lived in the nation’s cities. By the mid-1960s, King had begun to move toward the political left. He said it did no good to be allowed to eat in a restaurant if you had no money to pay for a hamburger. King denounced the Vietnam War as “an enemy of the poor,” described the United States as “the greatest purveyor of violence in the world today,” and predicted that “the bombs that [Americans] are dropping in Vietnam will explode at home in inflation and unemployment.” He urged a radical redistribution of wealth and political power in the United States in order to provide medical care, jobs, and education for all of the country’s people. And he spoke of the need for a second “March on Washington” by “waves of the nation’s poor and disinherited,” who would “stay until America responds ... [with] positive action.” The time had come for radical measures “to provide jobs and income for the poor.”
Additional names and links here (with the following disclaimer:
“This article needs additional citations for verification.
Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (August 2008)”
Ping to post 195. Unbelievable.
ping to post 195. ‘splains a lot....
Article a bit OT, but last sentence, 1st parag.
Hawaii Statehood by Andrew Walden 8-21-09
The modern Sovereignty Movement is the product of the late 1960s-early 1970s campus Marxist upsurge. Its origins at Kalama Valley are directly tied to the activities of Vietnam-era radicals at UH Manoa. (This will be the subject of a future article.)
Even the Advertiser is forced to admit that, there is no evidence of any organized attempt by Native Hawaiians to turn the tide of public opinion regarding statehood. In spite of this, the Advertisers August 9 article is misleadingly titled, Hawaiis move into Statehood traumatic for many Hawaiians. The entire so-called trauma is a post-1970 development.
...In the Honolulu Record of August 11, 1949, Davis denounces black leaders who criticized Communist Party member Paul Robeson for saying, American Negroes would never go to war against Russia. Said Davis, They were like faithful dogs, trying to curry favor with their masters.
In his memoir, Livin the Blues, Davis writes that when author Richard Wright in 1944 left the Communist Party, his resultant series of articles in widely read publications was an act of treason in the fight for our rights and aided only the racists who were constantly seeking any means to destroy cooperation between Reds and blacks. (p. 243)
There are other critics of racism who got a taste of the Communists tactics―from Davis. A 1949 letter sent to NAACP acting National Secretary Roy Wilkins by a Honolulu attorney and NAACP leader named Edward Berman:
I was at one of the election meetings at which one Frank Marshall Davis, formerly of Chicago (and formerly editor of the Chicago Communist paper, the Star) suddenly appeared on the scene to propagandize the membership about our racial problems in Hawaii. He had jut sneaked in here on a boat, and presto, was an expert on racial problems in Hawaii. Comrade Davis was supported by others who had recently sneaked into the organization with the avowed intent and purpose of converting it into a front for the Stalinist line...
"The citizenship of someone who has reached the point of running for president of the United States is not really an issue."
Democratic, who became a member of the U.S. House of Representatives in 1991. He studied at the University of Hawaii where he attended classes with and befriended Ann Dunham and Barack Obama, Sr., who became the parents of Barack Obama, Jr. Abercrombie is the only member of Congress to have met Barack Obama when Obama was a child.
From the Puget Sound Business Journal, January '08:
"You can't turn on the television or go to dinner without hearing or seeing something about Barack Obama and his freight train run for the Democratic nomination for president of the United States. Republicans and Democrats are buzzing about Obama, although not always for the same reason.
Following it all closely is Susan Blake of Mercer Island, who went to Mercer Island High School with Obama's mother Stanley Ann Dunham, and graduated with her close friend in 1960.
'The day after we graduated, she (Stanley) and her mother were on an airplane to Hawaii, to join her father who had already found a home for them to live,' says Blake."
Stanley Armour Dunham went to Hawaii before Madelyn and Ann. That would explain his presence in what could be a welcoming photo for BO, Sr., and somewhat explain the muddled dates in the book of dreams.
thanks for pointing that out...it's interesting to note that Stanley Armour Dunham may have known Obama Sr an entire year before Stanley Ann graduated.
The East Bay Express, an Oakland area Black on line magazine reported Comrade Czar Jones, the man who will put the final nail in our coffin, became a communist when he became enchanted with these young radical people of color I mean really radical, communists and anarchists. And it was, like,
I need to be a part of[them]. He met them in jail, how inspiring!
Wasn’t it Clint Eastwood, in one of his many roles, who said “Some people just need killin’”?
Obama would talk about the impact of Malcolm Xs Autobiography on his life and identity in his own Autobiography, Dreams From My Father.
Only Malcolm Xs autobiography seemed to offer something different. His repeated acts of self-creation spoke to me; the blunt poetry of his words, his unadorned insistence on respect, promised a new and uncompromising order, martial in its discipline, forged through sheer force of will. All the other stuff, the talk of blue-eyed devils and apocalypse, was incidental to that program, I decided, religious baggage that Malcolm himself seemed to have safely abandoned toward the end of his life. And yet, even as I imagined myself following Malcolms call, one line in the book stayed me. He spoke of a wish hed once had, the wish that the white blood that tan through him, there by an act of violence, might somehow be expunged. I knew that, for Malcolm, that wish would never be incidental. I knew as well that traveling down the road to self-respect my own white blood would never recede into mere abstraction. I was left to wonder what else I would be severing if and when I left my mother and my grandparents at some uncharted border.
Reverend Wright, an important figure in his life can be seen as Malcolm to Obamas Martin. While the media may have put a wedge between the two, it is clear that Obama understands the anger that both Malcolm and Reverend Wright have displayed against America.
Reverend Wright obviously drew a lot of inspiration from Malcolm X. His whole infamous God Damn America speech drew from Malcolms famous chickens coming home to roost statement after Kennedys assassination. Reverend Wright is not the opposite of Obama and definitely helped shape Obamas worldview as did Malcolm. After the controversy of Reverend Wrights statements, Obama spoke on the anger that both Reverend Wright and Malcolm X in his More Perfect Union Speech.
The anger is real; it is powerful; and to simply wish it away, to condemn it without understanding its roots, only serves to widen the chasm of misunderstanding that exists between the races.
Maybe because Obama grew up vastly different than Revend Wright or Malcolm X he is less cynical about racism and believes that progress can be achieved.
The profound mistake of Reverend Wrights sermons is not that he spoke about racism in our society. Its that he spoke as if our society was static; as if no progress has been made; as if this country a country that has made it possible for one of his own members to run for the highest office in the land and build a coalition of white and black; Latino and Asian, rich and poor, young and old is still irrevocably bound to a tragic past.
So in no way is Barack Obama the direct opposite of Malcolm X. Rather the two are complimentary figures. Malcoms anger and militancy allowed white America to be more accepting of Martin Luther King and the civil rights movement. Malcolm came around before his death to incorporate his idea of Black Nationalism into the Civil Rights movement that set the groundwork for Obamas presidency. Malcolms struggle developed into a struggle not only for black people but for oppressed people, a struggle that Obama has continued. Remember, like Obama, Malcolm X had his roots as a community organizer.
Obama as Leninoid
American Thinker ^ | August 30, 2009 | James Lewis
King Abdullah governs a land that whips women for wanting to drive, allows men to beat their wives, tacitly encourages dis-honor murders of teenage girls for flirting with boys, chops off body parts as a routine punishment, exports Islamist radicalism — more deadly than the Swine Flu — stamps out any other religion on its territory, and, most outrageous of all, still keeps slaves from Africa and South-East Asia in involuntary servitude.
And yet, Obama must show reverence in front of the whole world to King Abdullah, because Arabia was once a colony of the West. That is consistent with his Leninoid beliefs. Imperialism — capitalism, free markets, electoral democracy — is capital b Bad. Anti-Imperialists are Good, no matter how horrifically they behave. Notice that Obama hasn’t said a word in recent weeks about daily terrorist mass murders of innocent civilians in Iraq, Afghanistan and, of course, Iran. This White House doesn’t see those things as crimes. It’s not just their PR front. This is what they believe.
That is why the War on Terror doesn’t make any sense to Obama; terror is the weapon of Anti-Imperialist warfare. Who cares if innocent women and children are targeted to be killed, or brainwashed from childhood to murder people? You can’t make an omelet without breaking a couple of eggs. You can’t blame Anti-Imperialists for using their only really useful weapon for world revolution. Kenya’s Mau Mau drove out the Brits by slaughtering isolated farm families in particularly gory ways. That’s just how the Good Guys have to act sometimes. The media all understand that. That’s why they always blame the civilized side in any conflict. The new president of South Africa was just elected with the campaign song, “Bring me my machine gun!” Nobody in the West said a word. Certainly Obama didn’t. He just sent Hillary to Africa.
Well it all makes sense. Obama is a neo colonial flavored fascist.
And people are still searching for what he is.
We know waht he is and have known since his work in Kenya with Rial Odinga in 2006 and 2007.
He needs turfing BAD.
Pull the plug....eject, eject.....get rid of him and the
horse he rode in on before America falls victim to “historical justice.”
It goes past his father - and to his father’s cultural orientation. Spooky stuff.
Who do they say it is? By the way - like everyone else on this thread - I'm impressed with the quality of the work you've done Fred Nerks. Haven't gotten to #95 yet - but I'm looking forward to reading that reply... Thanks for linking me to all of this.
If he ever writes it - let me know...
bump to the top
Except for the letter from the University registrar which shows her enrolled for the Fall '60 semester and the U. Washington transcript which shows credit for two of the courses she took that semester. Russian and Philosophy. Now where she was from late January '61 until showing up in the Seattle area in late August of '61, there is little documentation, other than the questionable birth announcement, which legit or not, does not say where the baby was born.
She was enrolled as Stanley Ann Dunham. Why use a different name for an address? Unless...she didn't want to be found.
The transcript, both typed and computer printout version, show her enrolled as Stanley Ann Dunham Obama. Same last name as the Polk directory shows her using at the apartment.
Remember, Abercrombie went to school with O Sr.
Also, we may need to look back through these (right sidebar):
Enrolled is the operative word. She graduated in the summer of 1960. Her father moved to Hawaii before her mother did. He may have enrolled her because he wanted her to attend the UH.
and the U. Washington transcript which shows credit for two of the courses she took that semester. Russian and Philosophy.
I am suspicious of that entry. I'll go out on a limb here and suggest that both the OBAMA name and the Hawaii credits are later additions. Please feel free to correct me if you think that's impossible.
Now where she was from late January '61 until showing up in the Seattle area in late August of '61, there is little documentation, other than the questionable birth announcement, which legit or not, does not say where the baby was born.
I will ask you to remember the slip of the tongue by Susan Blake which she quickly attempted to retract during a telephone interview. She said she received a letter (or post-card) from Stanley Ann from a ship...in February 1961.
The transcript, both typed and computer printout version, show her enrolled as Stanley Ann Dunham Obama. Same last name as the Polk directory shows her using at the apartment.
The letter from the UW names her as Stanley Ann Dunham. No obama is mentioned.
Ms. Stanley Ann Dunham was enrolled at the University of Washington for: Autumn 1961 Winter 1962 Spring 1962
The records responsive to your request from the University of Washington are above as provided by the Public Disclosure Laws of Washington State. This concludes the Universitys response to your Public Records request. Please feel free to contact our office if you have any questions or concerns.
Madolyne Lawson Office of Public Records 206-543-9180
The computer print-out names her as Stanley Ann Dunham Obama.
The entry from the Polk Directory lists her as Anna Obama.
It just doesn't make sense for a young girl to have that many different names, does it? There has to be a reason. Each change of name indicates something, but what?
TOUTONGHI - BACKGROUND - REQUIRES CONFIRMATION
The only Toutonghi ever listed in the Social Security death index is Lorice.
Lorice was born in 1907. Her last address was San Pedro CA.
Her last benefits were sent to Seattle Washington.
Lorice died in 1991
We do not know the year she married P. E. Toutonghi.
He was born in 1899 in Iskenderun Turkey.
He lived to be 101 years old.
He died July 7, 2000 in Seattle Washington.
Before P. E. Toutonghi arrived in the USA there was no Toutonghis in the states actually I believe the name is a creation of its owner or a named assigned to him. 9 years after his death and he is not in the SS death index.
There are zero records of anyone by the last name immigrating from Turkey, or any other country that I can find.
I believe the true born identity of this man is published in a French literary publication because. his obituary tells us, he won first prize for poetry in the late 1920s.
He was a member of Academy of Floral Games, thats the English translation, its history is long and rich. They awarded the prize.
The poem and the name of the author is in a book that I have not yet located.
The name of the poem is, Immaculate (yes, as in conception)
Taking directly from his obituary;
Fluent in: French, Arabic, Italian, Latin,
Greek and English.
He taught French and Latin at
Seattle Prep, Seattle University, and Gonzaga University,
where he retired at age 66.
He continued teaching language arts in California until age 72.
Remembrances may be made to the Jesuits Seminary Fund,
c/o Provincial Curia, 2222 N.W. Hoyt Ave., Portland, (the address is a residential condo complex.)
He had 4 daughters. 2 live in California, 1 lives in Seattle, and the other in Texas.
He had 3 sons Joseph and John from Seattle, and Michael of California.
The wife of Joseph, in 1961 ends up living below Mrs. Anna Obama in a basement apartment in the Capitol Hill section of Seattle.
The letter says "dates of attendance."
I am suspicious of that entry. I'll go out on a limb here and suggest that both the OBAMA name and the Hawaii credits are later additions. Please feel free to correct me if you think that's impossible.
While nothing is impossible, if it was a later addition, it was done at the University, since the printout version also shows the U Hawaii courses and the Obama name.
BTW, I misstated her first semester U Hawaii GPA, it was 1.35, I was having problems with my contacts earlier in the week. It's clearer on the printout. That whole printout transcript would need to be fake, since the transfer credit information is above the main portion of the transcript.
It is possible that the name was changed, because she first registered as "Dunham", and then changed it to agree with the name she was actually using, or for some reason they filed it under "Dunham", because that's what her Mercer Island High School transcript said.
One more enigma in a very enigmatic story.
Do you have a link to the audio or video of Blake saying that about the post card? Blake's account is not the only one that puts her in Seattle in late August. Here's another, which also the lie about BHO Sr, already being at Harvard. Of course that is very odd, because how could even Stanley Ann know in early '61 that BHO Sr would eventually pick Harvard, rather than the New School or some other place for grad school? Possible SA just said grad school and people who knew was Harvard when recollecting, just put that into their recollection?
This story mentions her being in Seattle in '61, but at least implies that she didn't go to U.Wash until Spring '62, not mentioning her taking extension courses earlier.
But I think we need more than a mention of a postcard from a ship to really there was some travel on a boat. If they were married on Maui, they probably would have gone there by ship. An inter-island ferry to be sure, but a ship/boat none the less.
Susan Blake said, then retracted, that she received a post card from Stanley (Ann Dunham) from a ship in February or March of 1961. When asked where it was headed, she said she did not know. Immediately in the next breath, Blake said she was just guessing about the ship. Then she also said that instead of a postcard, it was a actually a letter from Ann in Spring of 1961, stating she had been married and was expecting a baby, but didn’t remember from where the letter was sent.
I believe nothing that woman has said, the only grain of truth there may be is in the slip of the tongue.
One could laugh, if it wasn’t so serious and sad. Both Susan Blake and Maxine Box make exactly the same mistake. But it’s not a mistake. They are telling the story as they have been told to tell it. Why do I say that? Because there’s NO WAY Stanley Ann would have made that statement...UNLESS she herself had no idea where the ‘father’ was.
If obama sr was the father, one would imagine she would have known he was still in Hawaii.
As for the SHIP, methinks if you scroll through this lengthy comment, #97 - you will find the ‘secret’ at the end.
And, what we do know now, is that Mary Toutonghi was manager of the apartment block and her father was connected to the UW. Both of them in perfect positions to tweak reality.
All of those are on the West coast of Africa, the closest, Douala, is over 1,000 miles from Kenya. Not an easy 1000 miles, especially in '61. You'd have to go across what was pretty much a war zone at that time.
Check out the expat community in Ghana. No one in their right mind would go to Kenya! See #97.
AUDIO. DAVID DU BOIS:
MEETING MALCOLM X (IN CAIRO)
“A Pan African Dream Come True”
BIO: David DuBois (deceased)
Following a years’ study in the Chinese language at Peking University, People’s Republic of China, Du Bois took up residence in Cairo, Egypt in 1960. He lectured at Cairo University in American Literature; was News Editor of THE EGYPTIAN GAZETTE; was reporter and Features Editor for the Middle East News and Features Service agency; announcer and program writer for Radio Cairo’s English language transmissions to North America, and, North African public relations consultant to the Ghana Government under President Kwame Nkrumah.
In 1972, Du Bois returned to the U.S. where he lectured at the School of Criminology, University of California, Berkeley in African-American Studies.
From 1973 through 1975, Du Bois was Editor-in-Chief of THE BLACK PANTHER, the weekly newspaper of the Black Panther Party published in Oakland, California.
A novel, AND BID HIM SING, authored by Du Bois and based on the experiences of African-Americans in Egypt in the period leading up to the 1967 war, was published in 1973, by Rampart Press, Palo Alto, California.
Du Bois returned to Egypt in 1977, and now makes Cairo his second home. He is an Associate Editor of the San Francisco-based Pacific News Service, and returns to the University of Massachusetts, at Amherst, Massachusetts Spring semesters as Visiting Professor in Journalism and African-American Studies.
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