Episode Transcript
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Speaker 1 (00:00):
Very simple answer to one question Do you hate all
white people?
I don't think it's a fairquestion.
The white man doesn't even comeinto my attitude.
Mr Muhammad teaches us to loveour own kind and let the white
man take care of himself.
For a white man today, sir,after kidnapping millions of
(00:22):
black people from Africa, afterkidnapping millions of black
people from Africa, strippingthem of all human
characteristics and relegatingthem to the role of chattel or
cattle or animals, commoditymerchandise that could be bought
and sold at will, and then, 100years since the Emancipation
Proclamation, using every typeof deceptive method to further
us into slavery, calledsecond-class citizenship, I
(00:45):
think that it would take a wholelot of nerve for the white
people today to ask Negroes dothey hate them?
Speaker 2 (00:50):
Peace.
Welcome back to Freedmen'sAffairs Radio, the Freedmen's
Network.
I'm your host, vaughn Black.
Today, today, may 20th, 2025,for the focus in our math Wisdom
Cipher 2025.
For the focus in our mathwisdom, cipher, wisdom, cipher
(01:11):
is the focus for today.
That is the math for today.
And, as you heard in theopening yesterday, may 19th was
the would have been the 100thyear birth anniversary of our
great, great, great grandwarrior, el Hodge Malik Shabazz,
otherwise known as Malcolm X,and today well, yesterday and
(01:38):
today, and on into next week andmaybe the week after that,
we're going to be honoring andcelebrating our great, great
grand warrior.
So we're going to go into aquick advertisement and then,
when we come back, it's going tobe no interruptions.
We are going to celebrate thisbrother and his talk to the
(02:02):
grassroots.
But before we go, before go,should I even go into a
commercial?
I don't think so.
I think we will just skip theads for today.
We'll skip the ads because wegot a lot, a lot here and I'm
working feverishly up here tobring this to you real quick.
(02:23):
Before we go into into that, Iwant to address a few things.
That's that's been trending andbuzzing in the, in the circles
online and in the internet,streets and in our communities,
and that is this, this thingthat they.
They have hijacked this termblack fatigue and it's been
(02:44):
hijacked by uh, I believe it'smaga behind it, really and
they've took the term.
The term was was used in a bookthat was published in 2020 by a
mary francis winters.
She wrote the book BlackFatigue.
(03:06):
However, and it's been usedbefore that, it was another
person that I can't that doesn'tcome to mind right now the name
, but it was another person thatused the term.
But this woman, mary FrancisWinters, used the term to
publish the book.
She used that term in thepublishing of that book and it
(03:30):
was talking to our mental andphysical state of being after
enduring so much, and they toldthat white supremacy takes on
our physical and mentalwell-being.
Now they have since then,because there's a lot of
desperation.
Now they have since took thatterm and hijacked it, and
(03:54):
they're talking about blackfatigue.
Well, I'm going to say to you,to whoever encounters that type
of talk in any kind ofconversations in the workplace
or in social settings, here'swhat you say to that, if white
people are so sick of us becauseyou hear a lot of the bootlicks
(04:15):
, and we're going to get to themtoo.
We're going to get to them too,the bootlicks and the coons.
You'll hear them say well, I'msick of black people, I'm sick
of black people, I'm black andI'm sick of black people.
Well, you and those white folksthat are sick of us and got
black fatigue, guess what?
(04:36):
Good, that's what I say.
Good, you tired, you sick of us.
That's what I say.
Good, you tired, you sick of us.
White society is sick of us, andthey sick of tired of us
complaining and being perpetualvictims, as the bootlicks love
to say.
Perpetual, no accountability.
(04:57):
And we got ratchet and gutterbehavior and we're violent.
Guess what you created that wedidn't make the ghettos now
referred to as the hoods.
We didn't make that.
That came from your hands.
Now that it's engulfed you,you're tired.
(05:20):
Sounds kind of personal to me,because guess what?
I live right in the middle ofthe hood and I never have
problems with ratchet people,gutter, ratchet, dusty Negroes.
I never have problems with themand I live right amongst them.
So that sounds personal to me.
(05:40):
You had decades to fix theproblem and you refused to do it
.
You're still refusing it.
That governor down there, whatis his name the Tether dude, wes
Moore.
Governor Wes Moore just nowvetoed the reparations, a bill
to study reparations.
Not that we need another study,because we don't, and all
(06:02):
that's a bunch of cap comingfrom the left, from the
democratic left.
Now, all of a sudden, theygung-ho on reparations.
It's a desperation move becausethey've lost control, their
grip on on on the black society.
The democrats have lost theirgrip that that, that tight grip
they had on us.
They've've lost that.
(06:23):
So now they talking aboutreparations.
You had everything, you hadevery chance to do it, and you
refused and y'all still refusingAll these studies and all that,
the study's already been done.
This is American history.
So to our folks over there, tothe folks over there, in white
(06:48):
society if you're so sick of us.
hey, sounds personal.
You got black fatigue.
Good, because you created it.
You created the black fatigue,right?
So don't?
I don't want to hear it.
I don't care how tired of usyou are, you ain't that tired of
(07:09):
us because you're stillworrying about what we doing.
You're in our spaces, you know,on our live chats.
You're in the x spaces andyou're following what we do
online and where, what we sayingand what we thinking, where we
voting, who we voting, youclasses, y'all doing the line
dance, the boots on the grounds,dance.
You even got classes for thatin white society.
(07:29):
But you so sick of us.
You turn on the NBA playoffsand you look in the audience and
you see nothing but white folkscoming to see Negroes bouncing
a basketball up and down thecourt and sweating, and you
cheering and screaming andslobbering and falling out at
the top of your voices.
Same thing in the NFL stadiumfull of white folks to come see
(07:54):
the Negroes play.
So how tired of us are you?
You tired of us?
Okay, then do something aboutit.
Of us, okay, then do somethingabout it.
And in another note, the knotaway plantation in Louisiana,
new Orleans well, not NewOrleans, but in the state of
Louisiana has burnt down andmaybe, if we get a chance, we'll
(08:19):
come back and circle back tothat.
But this, this, this umcelebration of of brother
malcolm's life, is going to takeup most of the, the program and
I'm getting ready to shut upand and get get the, get it the
plane.
But that the ancestors havefinally heard our cry.
Well, they've been hearing it,but now they move, and family
(08:40):
they move, and this know.
It's a great time for us tostart unifying.
It's a great time, on the heelsof the Sinners movie,
connecting our roots back to ourmusic and our spiritual
practices.
Those ancestors are talking andthey making their presence
(09:03):
known.
Burnt down that plantation.
They bust open it in the samestate of Louisiana.
Bust open that prison for them,brothers, and let them run out
of there.
One of them brothers, in therefor a double homicide, and he
might be.
He's been on trial for the lastfive or six years and they keep
hanging jewelry, hangingjewelry, and the brother might
(09:23):
be innocent.
So the ancestors open the gatesand let them brothers out of
that prison, eleven of them,three of them been caught
because they goofies.
But yeah, family and ancestorsare talking.
Then the other day I believe itwas last Saturday another
drowning in Lake Lanier.
You know the story withOscarville and Lake Lanier,
(09:43):
right, another drowning.
And now all this is happeninginside of a week.
You think the ancestors aretalking.
And here it is, yesterday,malcolm's birthday.
But without any further delay,without any further delay, let's
try to get on with the program.
Hold on, I want to pull it uphere and we're going to get to
(10:08):
it.
No, that's not what I want.
I'll come back to that.
Okay, because we're about toheal something and there's going
to be a little bit of partyinggoing on and we're going to just
do this thing and celebrate ourbrother, okay, okay.
So, without further ado, let'sget to it.
Speaker 5 (10:28):
We want to have just an off the cuff chat between you
and me us.
We want to talk right down toearth in a language that
everybody here can easilyunderstand.
We all agree tonight all of thespeakers have agreed that
America has a very seriousproblem.
Not only does America have avery serious problem, but our
(10:50):
people have a very seriousproblem.
America's problem is us.
We're her problem.
The only reason she has aproblem is she doesn't want us
here.
And every time you look atyourself, be you black, brown,
red or yellow a so-called Negro,you represent a person who
(11:10):
poses such a serious problem forAmerica because you're not one.
Once you face this as a fact,then you can start plotting a
course that will make you appearintelligent instead of
unintelligent.
What you and I need to do islearn to forget our differences
when we come together.
We don't come together asBaptists or Methodists.
You don't catch hell becauseyou're a Methodists.
(11:31):
You don't catch hell becauseyou're a Baptist, and you don't
catch hell because you're aMethodist.
You don't catch hell becauseyou're a Methodist or a Baptist.
You don't catch hell becauseyou're a Democrat or a
Republican.
You don't catch hell becauseyou're a Mason or an Elk, and
you sure don't catch hellbecause you're an American,
because if you was an Americanyou wouldn't't catch hell, cause
you're an American, cause ifyou was an American you wouldn't
catch no hell.
(11:51):
You catch hell cause you're ablack man.
You catch hell.
All of us catch hell for thesame reason.
So we are all black people, socalled negroes, second class
citizens, ex-slaves.
You are nothing but an ex-slave.
You don't like to be told that,but what else are you?
You are ex-slave.
You don't like to be told that,but what else are you?
(12:12):
You are ex-slave.
You didn't come here on theMayflower.
You came here in a slave ship,in chains, like a horse or a cow
or a chicken, and you werebrought here by the people who
came here on the Mayflower.
You were brought here by theso-called pilgrims or founding
(12:32):
fathers.
They were the ones who broughtyou here.
We have a common enemy.
We have this in common.
We have a common oppressor, acommon exploiter and a common
discriminator.
So once we all realize that wehave this common enemy, then we
unite on the basis of what wehave in common.
And what we have foremost incommon is that enemy, the white
(12:57):
man.
He's an enemy to all of us.
I know some of you all thinkthat some of them aren't enemies
.
Time will tell.
In Bandung back in I think 1954,was the first unity meeting in
centuries of black people.
And once you study whathappened at the Bandung
Conference and the results ofthe Bandung Conference, it
(13:18):
actually serves as a model forthe same procedure you and I can
use to get our problems solved.
At Bandung, all the nationscame together.
They were dark nations fromAfrica and Asia.
Some of them were Buddhists,some of them were Muslim, some
of them were Christians, some ofthem were Confucian
Confucianists, some wereatheists.
Despite their religiousdifferences, they came together.
(13:42):
Some were communists, some weresocialists, some were
capitalists.
Despite their economic andpolitical differences, they came
together.
All of them were black, brown,red or yellow.
The number one thing that wasnot allowed to attend the
Bandung Conference was the whiteman.
He couldn't come.
Once they excluded the whiteman, they found that they could
(14:08):
get together.
Once they kept him out,everybody else fell right in and
fell in love.
This is the thing that you andI have to understand.
And these people who cametogether didn't have nuclear
weapons, they didn't have jetplanes, they didn't have all of
the heavy armaments that thewhite man has, but they had
(14:29):
unity.
They were able to submergetheir little, petty differences
and agree on one thing that,though one African came from
Kenya and was being colonized bythe Englishman, and another
African came from the Congo andwas being colonized by the
Belgian, and another Africancame from Guinea and was being
colonized by the French, andanother came from Angola and was
(14:53):
being colonized by thePortuguese, when they came to
the Bandung conference, theylooked at the Portuguese and at
the Frenchman, and at theEnglishman, and at the the other
Dutchman, and and learn orrealize that the one thing that
all of them had in common theywere all from Europe.
(15:14):
They were all Europeans blonde,blue-eyed and white-skinned.
Speaker 4 (15:19):
They began to recognize who their enemy was.
Speaker 5 (15:22):
The same man that was colonizing our people in Kenya
was colonizing our people in theCongo.
The same one in the Congo wascolonizing our people in the
Congo.
The same one in the Congo wascolonizing our people in South
Africa and in Southern Rhodesiaand in Burma and in India and in
Afghanistan and in Pakistan.
They realized, all over theworld, where a dark man was
being oppressed, he was beingoppressed by the white man.
(15:43):
Where the dark man was beingexploited, he was being
exploited by the white man.
So they got together under thisbasis that they had a common
enemy.
And when you and I here inDetroit and in Michigan and in
America, who have been awakenedtoday, look around us, we too
realize here in America, we allhave a common enemy.
Whether he's in Georgia orMichigan, whether he's in
(16:06):
California or New York, he's thesame man Blue eyes and blonde
hair and pale skin, same man.
So what we have to do is whatthey did.
(16:26):
They agreed to stop quarrelingamong themselves Any little spat
that they had.
Stop quarreling amongthemselves any little spat that
they had.
They'd settle it amongthemselves.
Go into a huddle.
Don't let the enemy know thatyou gotta disagree.
Instead of us airing ourdifferences in public.
We have to realize we're allthe same family and when you
(16:48):
have a family squabble, youdon't get out on the sidewalk.
If you do, everybody calls youuncouth, unrefined, uncivilized
savage.
If you don't make it at home,you settle it at home, you get
in the closet, argue it outbehind closed doors and then
when you come out on the street,you pose a common front, a
(17:08):
united front, and this is whatwe need to do in the community
and in the city and in the state.
We need to stop airing ourdifferences in front of the
white man.
Put the white man out of ourmeeting number one and then sit
down and talk shop with eachother.
That's all we gotta do.
(17:35):
I would like to make a fewcomments concerning the
difference between the blackrevolution and the negro
revolution.
There's a difference.
Are they both the same?
And if they're not, what is thedifference?
What is the difference betweena black revolution and a negro
(17:55):
revolution?
First, what is a revolution?
Sometimes I'm inclined tobelieve that many of our people
are using this word revolutionloosely, without taking careful
consideration what this wordrevolution loosely, without
taking careful considerationwhat this word actually means
and what its historiccharacteristics are.
(18:16):
When you study the historicnature of revolutions, the
motive of a revolution, theobjective of a revolution and
the result of a revolution, theobjective of a revolution and
the result of a revolution andthe methods used in a revolution
(18:42):
, you may change words, you maydevise another program, you may
change your goal and you maychange your mind.
Look at the American Revolutionin 1776.
That revolution was for what?
For land.
Why did they want land?
Independence?
How was it carried out?
Bloodshed Number one.
(19:09):
It was based on land, the basisof independence, and the only
way they could get it wasbloodshed.
The French Revolution what wasit based on?
The landless against thelandlord.
What was it for Land?
(19:30):
How did they get it?
Bloodshed Was no love lost, wasno compromise, was no
negotiation.
Speaker 4 (19:38):
I'm telling you you don't know what a revolution is.
Speaker 5 (19:41):
Because when you find out what it is, you'll get back
in the alley, you'll get out ofthe way.
The russian revolution what wasit based on?
Land, the landless against thelandlord.
(20:04):
How did they bring it aboutbloodshed?
You haven't got a revolutionthat doesn't involve bloodshed
and you're afraid to bleed.
I said you're afraid to bleedLong as the white man sent you
to Korea, you bled.
He sent you to Germany, youbled.
(20:24):
He sent you to the SouthPacific to fight the Japanese,
you bled.
You bleed for white people.
But when it comes time toseeing your own churches being
bombed and little black girlsmurdered, you haven't got no
blood.
You bleed when the white mansays bleed.
(20:54):
You bite when the white mansays bite and you bark when the
white man says bark.
I hate to say this about us,but it's true.
How are you going to benonviolent in Mississippi as
violent as you were in Korea?
How can you justify beingnonviolent in Mississippi and
Alabama when your churches arebeing bombed and your little
(21:16):
girls are being murdered and atthe same time, you're going to
get violent with Hitler and Tojoand somebody else that you
don't?
If violence is wrong in America, violence is wrong abroad.
(21:38):
If it's wrong to be violent,defending black women and black
children and black babies andblack men, then it's wrong for
America to draft us and make usviolent abroad in defense of her
.
The Chinese Revolution theywanted land.
(22:02):
They threw the British outalong with the Uncle Tom Chinese
.
Yeah, they did.
They set a good example.
When I was in prison, I read anarticle in.
Don't be shocked when I say Iwas in prison, you're still in
prison.
That's what America meansprison.
(22:29):
When I was in prison, I read anarticle in Life magazine
showing a little Chinese girl,nine years old.
Her father was on his hands andknees and she was pulling the
trigger because he was an UncleTom.
In China, when they had therevolution over there, they took
a whole generation of UncleToms and just wiped them out and
(22:49):
within 10 years that littlegirl became a full-grown woman.
No more Toms in China.
And today today is one of thetoughest, roughest, most feared
countries on this earth by thewhite man, because there are no
Uncle Toms over there.
Of all our studies, history isbest qualified to reward all
(23:17):
research, and when you see thatyou've got problems, all you
have to do is examine thehistoric method used all over
the world by others who hadproblems similar to yours, and
once you see how they got theirsstraight, then you know how you
can get yours straight, please.
There's been a revolution, ablack revolution going on in
(23:41):
Africa, in Kenya.
The Mau Mau wererevolutionaries.
They were the ones who made theword Uhuru.
They were the ones who broughtit to the fore.
The Mau Mau they wererevolutionaries.
They were the ones who made theword Uhuru.
They were the ones who broughtit to the fore.
The Mau Mau.
They were revolutionaries.
They believed in scorched earth.
They knocked everything asidethat got in their path, and
(24:01):
their revolution also was basedon land, a desire for land.
In Algeria the northern part ofAfrica, a revolution took place.
The Algerians wererevolutionists.
They wanted land.
France offered to let them beintegrated into France.
They told France to hell withFrance.
They wanted some land, not someFrance, and they engaged in a
(24:32):
bloody battle.
So I cite these variousrevolutions, brothers and
sisters, to show you you don'thave a peaceful revolution, you
don't have aturn-the-other-cheek revolution.
There's no such thing as anonviolent revolution.
(24:53):
Only thing, only kind ofrevolution that's nonviolent is
the Negro Revolution.
The only revolution based onloving your enemy is the Negro
(25:13):
Revolution, the only revolutionin which the goal is a
desegregated lunch counter, adesegregated theater, a
desegregated park and adesegregated public toilet.
You can sit down next to whitefolks on the toilet.
(25:34):
That's no revolution.
Revolution is based on land.
Land is the basis of allindependence.
Land is the basis of freedom,justice and equality.
The white man knows what arevolution is.
(25:55):
He knows that the blackrevolution is worldwide in scope
and in nature.
The black revolution issweeping Asia, sweeping Africa.
It's rearing its head in LatinAmerica.
The Cuban revolution.
That's a revolution.
They overturned the system.
Speaker 4 (26:21):
Revolution is in Asia .
Speaker 5 (26:23):
Revolution is in Africa and the white man is
screaming because he seesrevolution in Latin America.
Speaker 3 (26:30):
How do you think he'll?
Speaker 5 (26:30):
react to you when you learn what a real revolution is
.
You don't know what arevolution is.
If you did, you wouldn't usethat word.
A revolution is bloody.
Revolution is hostile.
Revolution knows no compromise.
Revolution overturns anddestroys everything that gets in
its way.
(26:51):
And you, sitting around herelike a nod on these folks, no
matter how much they hate me?
No, you need a revolution.
Who ever heard of a revolutionwhere they lock arms, as
(27:13):
Reverend Clegg was pointing out,beautifully singing we shall
overcome.
Just tell me you don't do thatin a revolution.
You don't do any singing.
You're too busy swinging.
It's based on land.
(27:36):
A revolutionary wants land sohe can set up his own nation, An
independent nation.
These Negroes aren't asking forno nation.
They're trying to crawl back onthe plantation.
When you want a nation, that'scalled nationalism.
(28:07):
When the white man becameinvolved in a revolution in this
country against England, whatwas it for?
He wanted this land so he couldset up another white nation.
That's white nationalism.
The American Revolution waswhite nationalism.
The French Revolution was whitenationalism.
The Russian Revolution too.
(28:28):
Yes, it was white, whitenationalism.
You don't think so?
Why do you think Khrushchev andMill Can't get their heads
together?
White nationalism?
All the revolutions that'sgoing on in Asia, in Africa
today, are based on what Blacknationalism.
A revolutionary is a blacknationalist.
(28:49):
He wants a nation.
I was reading some beautifulwords by Reverend Clee pointing
out why he couldn't get togetherwith someone else here in the
city Because all of them wereafraid of being identified with
(29:21):
black nationalism.
If you're afraid of blacknationalism, you're afraid of
revolution, and if you loverevolution, you love black
nationalism.
To understand this you have togo back to what young brother
(29:41):
here referred to as the houseNegro and the field Negro.
Back during slavery there wastwo kind of slaves.
There was the house negro andthe field negro.
The house negro they lived inthe house with master.
They dressed pretty good, theyate good because they ate his
food, but he left.
They lived in the attic or thebasement, but still they lived
(30:08):
near their master and they lovedtheir master more than the
master loved himself.
They would give their life tosave their master's house
quicker than the master wouldthe house.
Speaker 4 (30:21):
Negro.
If the master said we got agood house here, the house.
Speaker 5 (30:23):
Negro said yeah, we got a good house here.
Whenever the master said we, hesaid we.
That's how you can tell a houseNegro.
Whenever the master said we.
He said we.
That's how you can tell a housenegro.
If the master's house caught onfire, the house negro would
(30:44):
fight harder to put the blazeout than the master would.
If the master got sick, thehouse negro would say what's the
matter, boss, we sick, we sicknegro would say what's?
Speaker 4 (30:59):
the matter, boss.
We think, we think heidentified himself with his
master more than his masteridentified with himself, and if
you came to the house negro andsaid let's run away, let's
escape, let's separate.
Speaker 5 (31:09):
That house negro would look at you and say man,
you crazy.
What you mean separate.
Where is there a better housethan this?
Where can I wear better clothesthan this?
Where can I eat better foodthan this?
That was that house negro.
In those days he was called ahouse nigger and that's what we
(31:30):
call him today, because we stillgot some house niggers running
around here.
This modern house negro loveshis master.
He wants to live near him.
He'll pay three times as muchas the house is worth just to
(31:50):
live near his master.
He wants to live near him.
He'll pay three times as muchas the house is worth just to
live near his master.
And then brag about I'm theonly Negro out here, I'm the
only one on my job, I'm the onlyone in this school.
You're nothing but a houseNegro.
(32:12):
And if someone comes to youright now and says let's
separate, you say the same thingthat the house Negro said on
the plantation what you mean?
Separate From America, thisgood white man, where you going
to get a better job than you gethere.
I mean this is what you say.
(32:33):
I ain't left nothing in Africa.
That's what you say, why youleft your mind in Africa.
On that same plantation therewas the field Negro, the field
(32:55):
Negro.
Those were the masses.
There was always more Negroesin the field than there was
Negroes in the house.
The Negro in the field caughthell.
He ate leftovers In the house.
They ate high up on the hog.
A negro in the field didn't getnothing but what was left of
(33:16):
the insides of the hog.
They call them chetlinsnowadays in those days they call
them what they were guts.
That's what you were a gut eater, and some of you all still gut
eaters.
The field Negro was beaten frommorning till night.
(33:47):
He lived in a shack, in a hut.
He wore cast-off clothes.
He hated his master.
I say he hated his master.
He was intelligent.
That house Negro loved hismaster, but that field Negro
remember they were in themajority and they hated the
(34:10):
master.
When the house caught on fire,he didn't try and put it out.
That field negro prayed for awind, for a breeze.
When the master got sick, thefield negro prayed that he died.
If someone come to the fieldnegro and said's separate, let's
(34:32):
run.
He didn't say where are wegoing.
He said any place is betterthan here.
You got field negros in amertoday.
I'm a field Negro, the massesare the field Negroes when they
(34:54):
see this man's house on fire.
You don't hear these littleNegroes talking about our
government is in trouble.
They say the government is introuble.
Imagine a Negro, our government.
I even heard one say ourastronauts they won't even let
(35:18):
him near a plant.
And our astronauts, our Navy?
That's a Negro, that's out ofhis mind.
That's a Negro that's out ofhis mind.
Just as the slave master in thatday used Tom the house Negro to
keep the field Negroes in check, the same old slave master
(35:39):
today has Negroes who arenothing but modern Uncle Toms,
20th century Uncle Toms to keepyou and me in check, keep us
under control, keep us passiveand peaceful and nonviolent.
That's Tom making younonviolent.
It's like when you go to thedentist and the man is going to
(36:01):
take your tooth.
You gonna fight him when hestart pulling.
So they squirt some stuff inyour jaw called Novocaine to
make you think they're not doinganything to you.
So you sit there and cause yougot all that Novocaine in your
jaw.
You suffer peacefully, bloodrunning all down your jaw and
(36:35):
you don't know what's happening,because someone has taught you
to suffer peacefully.
The white man do the same thingto you in the street when he
gonna want to put knots on yourhead and take advantage of you
and don't have to be afraid ofyou fighting back.
To keep you from fighting back,you get these old religious
uncle toms to teach you and me.
They're just like novocainesuffer peacefully, don't stop
(36:56):
suffering, just sufferpeacefully.
As reverend clee pointed out,let your blood flow in the
streets.
This is a shame, and you knowhe's a christian preacher.
If it's a shame to him, youknow what it is to me.
There's nothing in our book theQuran, as you call it Koran
(37:28):
teaches us to suffer peacefully.
Our religion teaches us to beintelligent, be peaceful, be
courteous, obey the law, respecteveryone, but if someone puts
his hand on you, send him to thecemetery.
That's a good religion.
(37:55):
In fact, that's that old timereligion.
That's the one that Ma and Paused to talk about an eye for an
eye and a tooth for a tooth,and a head for a head, and a
life for a life.
That's a good religion.
(38:17):
And then anybody no one resentsthat kind of religion being
taught, but a wolf who intendsto make you his meal, wolf who
intends to make you his meal.
This is the way it is with thewhite man in America.
He's a wolf and you're a sheep.
(38:39):
Anytime a shepherd, a pastor,teach you and me not to run from
the white man and at the sametime, teachers, don't fight the
white man.
He's a traitor to you and me.
Don't lay down our life all byitself.
No, preserve your life.
It's the best thing you got,and if you got to give it up,
let it be even steeper.
(39:15):
The slave master took Tom anddressed him well and fed him
well and even gave him a littleeducation.
A little education.
Gave him a long coat and a tophat and made all the other
slaves look up to him.
Then he used Tom to controlthem.
The same strategy that was usedin those days is used today by
the same white man.
He take a Negro, so-calledNegro, and make him prominent,
(39:39):
build him up, publicize him,make him a celebrity, and then
he becomes a spokesman for Negroand a Negro leader.
I would like to just mentionone thing else quickly, and that
is the method that the whiteman uses, how the white man uses
(40:06):
these big guns or Negro leadersagainst the black revolution.
They're not a part of the blackrevolution, they're used
against the black revolution.
When Martin Luther King failedto desegregate Albany Georgia,
the civil rights struggle inAmerica reached its low point.
King became bankrupt almost asa leader, plus, even financially
(40:27):
.
The Southern ChristianLeadership Conference was in
financial trouble.
Plus, it was in trouble periodwith the people.
When they failed to desegregateAlbany Georgia.
Other Negro civil rightsleaders of so-called national
stature became fallen idols.
As they became fallen idolsbegan to lose their prestige and
(40:50):
influence.
Local Negro leaders began tostir up the mass In Cambridge,
maryland, gloria Richardson InDanville, virginia and other
parts of the country.
Local leaders began to stir upour people at the grassroots
(41:12):
level.
This was never done by theseNegroes whom you recognize, of
national stature.
They controlled you but theynever incited you or excited you
.
They controlled you, theycontained you, they kept you on
the plantation.
As soon as King failed inBirmingham, negroes took to the
(41:35):
streets.
King got out and went out toCalifornia to a big rally and
raised about I don't know howmany thousands of dollars.
Come to Detroit and had a marchand raised some more thousands
of dollars and recall, rightafter that Wilkins attacked King
, accused King and the Corps ofstarting trouble everywhere and
then making the NAACP get himout of jail and spend a lot of
(41:58):
money, and then he accused Kingand Corps of raising all the
money and not paying him back.
This happened.
I got it in documented evidencein the newspaper.
Roy started attacking King andKing started attacking Roy and
farmers started attacking bothof them.
And as these Negroes ofnational stature began to attack
each other, they began to losetheir control of the Negro
masses.
And Negroes was out there inthe streets.
(42:18):
They was talking about.
We're going to march onWashington, by the way, and
right at that time Birminghamhad exploded and the Negroes in
Birmingham.
Speaker 3 (42:25):
Remember they also exploded.
Speaker 5 (42:27):
They began to stab the crackers in the back and
bust them upside the head.
Yes, they did.
That's when Kennedy sent in thetroops down in Birmingham.
So, and right after that,kennedy got on the television
and said this is a moral issue.
That's when he said he wasgoing to put out a civil rights
bill.
And when he mentioned civilrights bill and the southern
crackers started talking.
They were going to boycott itor filibuster it.
Then the Negroes started talkingabout what we're going to march
(42:48):
on Washington, march on theSenate, march on the White House
, march on the Congress and tieit up, bring it to a halt, don't
let the government proceed.
They even said they were goingto go out to the airport and lay
down on the runaway and don'tlet no airplanes land.
I'm telling you what they said.
That was revolution.
That was revolution.
That was the black revolution.
(43:09):
It was the grassroots out therein the street Scared the white
man to death, scared the whitepower structure in Washington DC
to death.
I was there when they found outthat this black steamroller was
going to come down on theCapitol.
They called in Wilkins, theycalled in Randolph, they called
(43:30):
in these national Negro leadersthat you respect and told them
call it off.
Kennedy said look, you're allletting this thing go too far.
And old Tom said boss, I can'tstop it because I didn't start
it.
I can't stop it because Ididn't start it.
(43:52):
I'm telling you what they said.
They said I'm not even in it,much less at the head of it.
They said these Negroes aredoing things on their own,
they're running ahead of us.
And that old, shrewd fox, hesaid well, if you all aren't in
it, I'll put you in it.
I'll put you in it, I'll putyou at the head of it, I'll
endorse it, I'll welcome it,I'll help it, I'll join it.
(44:16):
A matter of hours went by.
They had a meeting at theCarlisle Hotel in New York City.
The Carlisle Hotel is owned bythe kennedy family.
That's the hotel kennedy spentthe night at two nights ago.
Belongs to his family.
(44:37):
A philanthropic society headedby a white man named stephen
courier called all the top civilrights leaders together at the
carlisle hotel and told themthat by you all fighting each
other, you're destroying thecivil rights leaders together at
the Carlisle Hotel.
And told them that by you allfighting each other, you're
destroying the civil rightsmovement.
And since you're fighting overmoney from white liberals.
Let us set up what's known asthe Council for United Civil
(44:57):
Rights Leadership.
Let's form this council and allthe civil rights organizations
will belong to it, and we'll useit for fundraising purposes.
Let me show you how tricky thewhite man is.
And as soon as they got itformed, they elected Whitney
Young as the chairman.
And who do you think, becamethe co-chairman?
Stephen Currier, the white man,a millionaire.
(45:22):
Powell was talking about itdown at the Cobo today.
This is what he was talkingabout.
Powell knows it happened.
Randolph knows it was talkingabout.
How knows?
Speaker 3 (45:27):
it happened, randolph knows it happened, wilkins
knows it happened, king knows ithappened every one of that
so-called big six.
Speaker 5 (45:33):
They know what happened once.
They formed it, but the whiteman over it.
He promised them and gave them$800,000 to split up between the
big six and told them thatafter the march was over, they'd
(45:56):
give them $700,000 more Amillion and a half dollars split
up between leaders that you'vebeen following going to jail for
crying crocodile tears for andthere's nothing but Frank James
and Jesse James and what youcall it brothers Soon.
(46:22):
As they got the setup organized, the white men made available
to them top public relationsexperts, opened the news media
across the country at theirdisposal, and then they began to
project these big six as theleaders of the march Originally
they weren't even in the march.
You was talking this march talkon Haston Street.
Is Haston Street still here?
On Haston Street you wastalking the march talk on Lenox
(46:44):
Avenue and down on what you callit Fillmore Street and Central
Avenue and 42nd Street and 63rdStreet.
That's where the march talk wasbeing talked, but the white men
put the big six ahead of it,made them the march.
They became the march, theytook it over.
And the first move they madeafter they took it over, they
(47:04):
invited Walter Ruther, a whiteman.
They invited a priest, a rabbiand an old white preacher yes,
an old white preacher.
The same white element that putKennedy in power labor, the
(47:26):
Catholics, the Jews and liberalProtestants Same clique that put
Kennedy in power joined theMarch on White.
It's just like when you gotsome coffee that's too black,
which means it's too strong.
What you do?
You integrate it with cream.
(48:00):
You make it weak.
If you pour too much cream in,you won't even know you ever had
coffee.
It used to be hot.
It becomes cool.
It used to be strong.
It becomes cool.
It used to be strong, itbecomes weak.
What used to wake you up, nowit'll put you to sleep.
They joined it.
(48:21):
They didn't integrate it, theyinfiltrated it.
They joined it became.
They didn't integrate it, theyinfiltrated it.
They joined it, became a partof it, took it over and as they
took it over, it lost itsmilitancy.
They ceased to be angry, theyceased to be hot.
They ceased to beuncompromising.
Why?
It even ceased to be a march.
(48:42):
It became a picnic, a circus,nothing but a circus, with
clowns and all.
You had one right here inDetroit I saw it on television
with clowns, bleeding, whiteclowns and black clowns.
I know you don't like what I'msaying, but I'm going to tell
you anyway because I can provewhat I'm saying.
(49:02):
If you think I'm telling youwrong, you bring me Martin
Luther King and A PhilipRandolph and James Farmer and
those other three and see ifthey'll deny it over a
microphone.
No, it was a sellout, it was atakeover.
When James Baldwin came in fromParis, they wouldn't let him
talk Because they couldn't makehim go by the script.
But Lancaster read the speechthat Baldwin was supposed to
(49:26):
make.
They wouldn't let Baldwin getout there because they know
Baldwin liable to say anything.
They controlled it so tight.
They told those Negroes whattime to hit town, how to come,
where to stop, what sign tocarry, what song to sing, what
(49:49):
speech they could make and whatspeech they couldn't make, and
then told them to get out oftown by sundown and every one of
those toms Were out of town bysundown.
Now I know you don't like mysaying this, but I can bank it
(50:10):
out.
It was a circus, a performance.
It beat anything Hollywoodcould ever do the performance of
the year.
Ruther and those other threedevils should get an Academy
Award for the best actorsbecause they acted like they
really loved Negroes and fooleda whole lot of Negroes.
And the six Negro leadersshould get an award too, for the
(50:31):
best supporting cast.
Speaker 2 (50:38):
Man, man, yeah, family, yeah, that was his
speech.
That speech was entitled speechto the grassroots.
He was talking to us.
He was reaching out acrossgenerations, talking to us,
family, and oh man, this is abit much for me up here today.
(51:07):
But in all fairness, in allfairness, in all fairness,
family I want to take the timeto thank the parents of Elharj,
(51:29):
malisha, baz, malcolm X, andthat was Earl Little, who was
his father, and Louise Little,who was his mother.
She was a Ghanaian woman andhis father was a foundational,
and I want to thank you forgiving us this great, great,
great grand warrior and family.
(51:53):
We not, you know, this speechwas reached, like I said, it
reached across generations andit's talking to us today.
Revolution is not without somesacrifice.
You know, you got thesebootlicks and these coons out
here.
All of the interested in islikes, views, clicks, paypal
(52:18):
Cash App.
This is how they make theirmoney off of hustling and they
know a lot of that stuff.
What they be saying is straightBS.
They know that, but it's aboutthe hustle, just like they blame
some people for race baitingand playing perpetual victims
(52:39):
because that's one of theirfavorite talking points.
You know, you're being aperpetual victim.
You know you complain all thetime.
You know, never takeaccountability.
You know those bootleg negrosand those coons, when you hear
them, when you ever hear thosebuzzwords accountability, like
of accountability, uh, perpetualvictim, and uh, what's the
(53:04):
other one, uh, whatever they besaying.
But you, you know, you knowthey, they, what they spit, it's
the other one, whatever they besaying, but you know what they
spit, it's the same thing.
You know it's no racism.
Now, you know it was somethings.
America does have a dark past,but it's 2025, I just don't see.
I just don't see.
You know people don't takeaccountability for your failures
(53:27):
.
You know, you know the talkthat they talk.
You know the talk that theytalk family and um, we've been
up here a minute and we're gonnaget ready to blow out of here
in a few, but we, we have tofinish the program with our
brother.
We gotta finish the program andum, I wanna, I wanna direct.
Hold on, I'm going to close outwith, I'm going to close the
(53:54):
Malcolm X part of the programout with the eulogy from another
great, great grand warrior, andthat was Ozzie Davis, and let's
hear from that.
Hold on a second.
Let me cue that right in.
Speaker 3 (54:08):
It's in the queue and let me bring it up here at this
final hour, in this quiet place, harlem has come to bid
farewell to one of its brightesthopes, extinguished now and
(54:28):
gone from us forever.
For Harlem is where he workedand where he struggled and
fought.
There are those who willconsider it their duty, as
friends of the Negro people, totell us to revile him, to flee
(54:49):
even from the presence of hismemory, as friends of the Negro
people, to tell us to revile him, to flee even from the presence
of his memory, to saveourselves by writing him out of
the history of our turbulenttimes.
Many will ask what Harlem findsto honor in this stormy,
controversial and bold, boldyoung captain.
And we will smile.
(55:13):
Many will say turn away awayfrom this man, for he is not a
man but a demon, a monster, asubverter and an enemy of the
black man.
And we will smile.
They will say that he is ofhate, a fanatic, a racist who
(55:37):
can only bring evil to the causefor which you struggle.
And we will answer and say untothem did you ever talk to
Brother Malcolm?
Did you ever touch him or havehim smile at you?
Did you ever really listen tohim?
Did he ever do a mean thing?
(55:57):
Was he ever himself associatedwith violence or any public
disturbance.
For if you did, you would knowhim, and if you knew him you
would know why we must honor him.
Malcolm was our manhood, ourliving black manhood.
This was his meaning to hispeople, and in honoring him we
(56:22):
honor the best in ourselves.
However much we differed withhim, him or with each other
about him and his value as a man, let his going from us serve
only to bring us together.
Now, consigning these mortalremains to earth, the common
mother of all, secure in theknowledge that what we place in
(56:48):
the ground is no more now a manbut a seed which, after the
winter of discontent, will comeforth again to meet us.
And we shall know him then forwhat he was and is a prince, our
(57:10):
own black, shining prince, whodid not hesitate to die because
he loved us so Anytime you beganother man to set you free, you
will never be free.
Speaker 4 (57:23):
Freedom is something that you have to do for yourself
.
Just like the white man inAmerica brought about freedom
for himself by letting thepeople who oppressed him and
colonized him know that he waswilling to pay the price, and
until the American Negro letsthe white man know that we are
really, really ready and willingto pay the price that is
necessary for freedom, ourpeople will always be walking
(57:44):
around here, second-classcitizens, or what you call 20th
century slaves.
What price are you talkingabout, sir?
The price of freedom is deaththere, you have it.
Speaker 2 (57:53):
There you have it.
Family, there you have it.
We're gonna get ready to blowout of here.
We're gonna blow out of hereand um.
Before we do that, we want, wewant brother malcolm to know, we
want him to know that us in thegrassroots, who you talk to, we
still going, we still going andwe going to keep up the fight,
(58:16):
we not going to stop and none ofus afraid to die for that.
We want you to know that, king,wherever you at, we want you to
know that in the universe, andwe got boots on the ground here
and we this is where we standand we standing on that Y'all go
(58:36):
in peace and keep the peace andremember you must respect life,
love, justice and cherishfreedom.
Speaker 4 (59:01):
I got my boots on the ground.
Yeah, oh, oh, oh, oh oh.
I got my boots on the ground.
On the ground when them fans atGet up out of your seat, let
your body move.
Cowboys and cowgirls theyfeeling the groove Sipping on
(59:23):
moonshine Fire barrel rolling.
I'ma get behind that thing,girl, and hold it, hold it, hold
it, feeling the groove, sippingon moonshine Fire barrel
rolling.
Speaker 5 (59:29):
I'ma get behind that thing, girl, and hold it, hold
it, hold it, hold it.
Whoa, whoa, whoa, whoa.
Got my booze on the ground.
Yes, sir Lord, have mercy.
Whoa, whoa, whoa, whoa.
Got my booze on the ground.
Fans, please, I hope you gotgood knees, cause we gonna giddy
(59:54):
up.
Everybody's dancing to thatJuke.
Hold on to your wig, hold on toyour man, cause the step is in
that building y'all and it'sgoing to fans.
Got my boots on the ground,cause the step was in that
building y'all and it don't winthe fans.
Come on.
Whoa, whoa, whoa, whoa, whoa.
Got my boots on the ground.
Boots on the ground, yeah.
(01:00:14):
Where them fans at.
Whoa, whoa, whoa, whoa, whoa.
Got my boots on the ground.
Baby Boots on the ground.
Where them fans at.
Boots on the ground, kicking upsome dust.
Boots on the ground, kicking upsome dust Boots on the ground,
kicking up some dust.
Wait a minute now.
Where them fans at.
(01:00:35):
Where them fans at.
Where them fans at.
Hit me one time, hit me twotimes.
Oh, oh, oh, oh, oh, I got myboots on the ground.
Yeah, yeah, oh, oh, oh, oh, oh,oh, I got my boots on the
ground.
Yeah, yeah, oh, oh, oh, oh, oh,oh, I got my boots on the
(01:00:55):
ground.
Wait a minute.
Let me do that one more timefor the ones who ain't hear me,
listen here.
Boots on the ground kicking upsome dust.
Boots on the ground kicking upsome dust.
(01:01:22):
Wait a minute now.
Where them fans at, where themfans at.
We'll be right back.
Oh yeah, oh, I got my boots onthe ground.
Y'all know I don't mind.
Yeah, yeah, yeah, yeah.
Boots on the ground, where themfans at.
Boots on the ground when themfans at.
Where them fans at.
Where them fans at.
Oh oh, oh, oh, we'll be rightback.
Very simple answer to one question Do you hate all
white people?
I don't think it's a fairquestion.
The white man doesn't even comeinto my attitude.
Mr Muhammad teaches us to loveour own kind and let the white
man take care of himself.
For a white man today, sir,after kidnapping millions of
(00:22):
black people from Africa, afterkidnapping millions of black
people from Africa, strippingthem of all human
characteristics and relegatingthem to the role of chattel or
cattle or animals, commoditymerchandise that could be bought
and sold at will, and then, 100years since the Emancipation
Proclamation, using every typeof deceptive method to further
us into slavery, calledsecond-class citizenship, I
(00:45):
think that it would take a wholelot of nerve for the white
people today to ask Negroes dothey hate them?
Speaker 2 (00:50):
Peace.
Welcome back to Freedmen'sAffairs Radio, the Freedmen's
Network.
I'm your host, vaughn Black.
Today, today, may 20th, 2025,for the focus in our math Wisdom
Cipher 2025.
For the focus in our mathwisdom, cipher, wisdom, cipher
(01:11):
is the focus for today.
That is the math for today.
And, as you heard in theopening yesterday, may 19th was
the would have been the 100thyear birth anniversary of our
great, great, great grandwarrior, el Hodge Malik Shabazz,
otherwise known as Malcolm X,and today well, yesterday and
(01:38):
today, and on into next week andmaybe the week after that,
we're going to be honoring andcelebrating our great, great
grand warrior.
So we're going to go into aquick advertisement and then,
when we come back, it's going tobe no interruptions.
We are going to celebrate thisbrother and his talk to the
(02:02):
grassroots.
But before we go, before go,should I even go into a
commercial?
I don't think so.
I think we will just skip theads for today.
We'll skip the ads because wegot a lot, a lot here and I'm
working feverishly up here tobring this to you real quick.
(02:23):
Before we go into into that, Iwant to address a few things.
That's that's been trending andbuzzing in the, in the circles
online and in the internet,streets and in our communities,
and that is this, this thingthat they.
They have hijacked this termblack fatigue and it's been
(02:44):
hijacked by uh, I believe it'smaga behind it, really and
they've took the term.
The term was was used in a bookthat was published in 2020 by a
mary francis winters.
She wrote the book BlackFatigue.
(03:06):
However, and it's been usedbefore that, it was another
person that I can't that doesn'tcome to mind right now the name
, but it was another person thatused the term.
But this woman, mary FrancisWinters, used the term to
publish the book.
She used that term in thepublishing of that book and it
(03:30):
was talking to our mental andphysical state of being after
enduring so much, and they toldthat white supremacy takes on
our physical and mentalwell-being.
Now they have since then,because there's a lot of
desperation.
Now they have since took thatterm and hijacked it, and
(03:54):
they're talking about blackfatigue.
Well, I'm going to say to you,to whoever encounters that type
of talk in any kind ofconversations in the workplace
or in social settings, here'swhat you say to that, if white
people are so sick of us becauseyou hear a lot of the bootlicks
(04:15):
, and we're going to get to themtoo.
We're going to get to them too,the bootlicks and the coons.
You'll hear them say well, I'msick of black people, I'm sick
of black people, I'm black andI'm sick of black people.
Well, you and those white folksthat are sick of us and got
black fatigue, guess what?
(04:36):
Good, that's what I say.
Good, you tired, you sick of us.
That's what I say.
Good, you tired, you sick of us.
White society is sick of us, andthey sick of tired of us
complaining and being perpetualvictims, as the bootlicks love
to say.
Perpetual, no accountability.
(04:57):
And we got ratchet and gutterbehavior and we're violent.
Guess what you created that wedidn't make the ghettos now
referred to as the hoods.
We didn't make that.
That came from your hands.
Now that it's engulfed you,you're tired.
(05:20):
Sounds kind of personal to me,because guess what?
I live right in the middle ofthe hood and I never have
problems with ratchet people,gutter, ratchet, dusty Negroes.
I never have problems with themand I live right amongst them.
So that sounds personal to me.
(05:40):
You had decades to fix theproblem and you refused to do it
.
You're still refusing it.
That governor down there, whatis his name the Tether dude, wes
Moore.
Governor Wes Moore just nowvetoed the reparations, a bill
to study reparations.
Not that we need another study,because we don't, and all
(06:02):
that's a bunch of cap comingfrom the left, from the
democratic left.
Now, all of a sudden, theygung-ho on reparations.
It's a desperation move becausethey've lost control, their
grip on on on the black society.
The democrats have lost theirgrip that that, that tight grip
they had on us.
They've've lost that.
(06:23):
So now they talking aboutreparations.
You had everything, you hadevery chance to do it, and you
refused and y'all still refusingAll these studies and all that,
the study's already been done.
This is American history.
So to our folks over there, tothe folks over there, in white
(06:48):
society if you're so sick of us.
hey, sounds personal.
You got black fatigue.
Good, because you created it.
You created the black fatigue,right?
So don't?
I don't want to hear it.
I don't care how tired of usyou are, you ain't that tired of
(07:09):
us because you're stillworrying about what we doing.
You're in our spaces, you know,on our live chats.
You're in the x spaces andyou're following what we do
online and where, what we sayingand what we thinking, where we
voting, who we voting, youclasses, y'all doing the line
dance, the boots on the grounds,dance.
You even got classes for thatin white society.
(07:29):
But you so sick of us.
You turn on the NBA playoffsand you look in the audience and
you see nothing but white folkscoming to see Negroes bouncing
a basketball up and down thecourt and sweating, and you
cheering and screaming andslobbering and falling out at
the top of your voices.
Same thing in the NFL stadiumfull of white folks to come see
(07:54):
the Negroes play.
So how tired of us are you?
You tired of us?
Okay, then do something aboutit.
Of us, okay, then do somethingabout it.
And in another note, the knotaway plantation in Louisiana,
new Orleans well, not NewOrleans, but in the state of
Louisiana has burnt down andmaybe, if we get a chance, we'll
(08:19):
come back and circle back tothat.
But this, this, this umcelebration of of brother
malcolm's life, is going to takeup most of the, the program and
I'm getting ready to shut upand and get get the, get it the
plane.
But that the ancestors havefinally heard our cry.
Well, they've been hearing it,but now they move, and family
(08:40):
they move, and this know.
It's a great time for us tostart unifying.
It's a great time, on the heelsof the Sinners movie,
connecting our roots back to ourmusic and our spiritual
practices.
Those ancestors are talking andthey making their presence
(09:03):
known.
Burnt down that plantation.
They bust open it in the samestate of Louisiana.
Bust open that prison for them,brothers, and let them run out
of there.
One of them brothers, in therefor a double homicide, and he
might be.
He's been on trial for the lastfive or six years and they keep
hanging jewelry, hangingjewelry, and the brother might
(09:23):
be innocent.
So the ancestors open the gatesand let them brothers out of
that prison, eleven of them,three of them been caught
because they goofies.
But yeah, family and ancestorsare talking.
Then the other day I believe itwas last Saturday another
drowning in Lake Lanier.
You know the story withOscarville and Lake Lanier,
(09:43):
right, another drowning.
And now all this is happeninginside of a week.
You think the ancestors aretalking.
And here it is, yesterday,malcolm's birthday.
But without any further delay,without any further delay, let's
try to get on with the program.
Hold on, I want to pull it uphere and we're going to get to
(10:08):
it.
No, that's not what I want.
I'll come back to that.
Okay, because we're about toheal something and there's going
to be a little bit of partyinggoing on and we're going to just
do this thing and celebrate ourbrother, okay, okay.
So, without further ado, let'sget to it.
Speaker 5 (10:28):
We want to have just an off the cuff chat between you
and me us.
We want to talk right down toearth in a language that
everybody here can easilyunderstand.
We all agree tonight all of thespeakers have agreed that
America has a very seriousproblem.
Not only does America have avery serious problem, but our
(10:50):
people have a very seriousproblem.
America's problem is us.
We're her problem.
The only reason she has aproblem is she doesn't want us
here.
And every time you look atyourself, be you black, brown,
red or yellow a so-called Negro,you represent a person who
(11:10):
poses such a serious problem forAmerica because you're not one.
Once you face this as a fact,then you can start plotting a
course that will make you appearintelligent instead of
unintelligent.
What you and I need to do islearn to forget our differences
when we come together.
We don't come together asBaptists or Methodists.
You don't catch hell becauseyou're a Methodists.
(11:31):
You don't catch hell becauseyou're a Baptist, and you don't
catch hell because you're aMethodist.
You don't catch hell becauseyou're a Methodist or a Baptist.
You don't catch hell becauseyou're a Democrat or a
Republican.
You don't catch hell becauseyou're a Mason or an Elk, and
you sure don't catch hellbecause you're an American,
because if you was an Americanyou wouldn't't catch hell, cause
you're an American, cause ifyou was an American you wouldn't
catch no hell.
(11:51):
You catch hell cause you're ablack man.
You catch hell.
All of us catch hell for thesame reason.
So we are all black people, socalled negroes, second class
citizens, ex-slaves.
You are nothing but an ex-slave.
You don't like to be told that,but what else are you?
You are ex-slave.
You don't like to be told that,but what else are you?
(12:12):
You are ex-slave.
You didn't come here on theMayflower.
You came here in a slave ship,in chains, like a horse or a cow
or a chicken, and you werebrought here by the people who
came here on the Mayflower.
You were brought here by theso-called pilgrims or founding
(12:32):
fathers.
They were the ones who broughtyou here.
We have a common enemy.
We have this in common.
We have a common oppressor, acommon exploiter and a common
discriminator.
So once we all realize that wehave this common enemy, then we
unite on the basis of what wehave in common.
And what we have foremost incommon is that enemy, the white
(12:57):
man.
He's an enemy to all of us.
I know some of you all thinkthat some of them aren't enemies
.
Time will tell.
In Bandung back in I think 1954,was the first unity meeting in
centuries of black people.
And once you study whathappened at the Bandung
Conference and the results ofthe Bandung Conference, it
(13:18):
actually serves as a model forthe same procedure you and I can
use to get our problems solved.
At Bandung, all the nationscame together.
They were dark nations fromAfrica and Asia.
Some of them were Buddhists,some of them were Muslim, some
of them were Christians, some ofthem were Confucian
Confucianists, some wereatheists.
Despite their religiousdifferences, they came together.
(13:42):
Some were communists, some weresocialists, some were
capitalists.
Despite their economic andpolitical differences, they came
together.
All of them were black, brown,red or yellow.
The number one thing that wasnot allowed to attend the
Bandung Conference was the whiteman.
He couldn't come.
Once they excluded the whiteman, they found that they could
(14:08):
get together.
Once they kept him out,everybody else fell right in and
fell in love.
This is the thing that you andI have to understand.
And these people who cametogether didn't have nuclear
weapons, they didn't have jetplanes, they didn't have all of
the heavy armaments that thewhite man has, but they had
(14:29):
unity.
They were able to submergetheir little, petty differences
and agree on one thing that,though one African came from
Kenya and was being colonized bythe Englishman, and another
African came from the Congo andwas being colonized by the
Belgian, and another Africancame from Guinea and was being
colonized by the French, andanother came from Angola and was
(14:53):
being colonized by thePortuguese, when they came to
the Bandung conference, theylooked at the Portuguese and at
the Frenchman, and at theEnglishman, and at the the other
Dutchman, and and learn orrealize that the one thing that
all of them had in common theywere all from Europe.
(15:14):
They were all Europeans blonde,blue-eyed and white-skinned.
Speaker 4 (15:19):
They began to recognize who their enemy was.
Speaker 5 (15:22):
The same man that was colonizing our people in Kenya
was colonizing our people in theCongo.
The same one in the Congo wascolonizing our people in the
Congo.
The same one in the Congo wascolonizing our people in South
Africa and in Southern Rhodesiaand in Burma and in India and in
Afghanistan and in Pakistan.
They realized, all over theworld, where a dark man was
being oppressed, he was beingoppressed by the white man.
(15:43):
Where the dark man was beingexploited, he was being
exploited by the white man.
So they got together under thisbasis that they had a common
enemy.
And when you and I here inDetroit and in Michigan and in
America, who have been awakenedtoday, look around us, we too
realize here in America, we allhave a common enemy.
Whether he's in Georgia orMichigan, whether he's in
(16:06):
California or New York, he's thesame man Blue eyes and blonde
hair and pale skin, same man.
So what we have to do is whatthey did.
(16:26):
They agreed to stop quarrelingamong themselves Any little spat
that they had.
Stop quarreling amongthemselves any little spat that
they had.
They'd settle it amongthemselves.
Go into a huddle.
Don't let the enemy know thatyou gotta disagree.
Instead of us airing ourdifferences in public.
We have to realize we're allthe same family and when you
(16:48):
have a family squabble, youdon't get out on the sidewalk.
If you do, everybody calls youuncouth, unrefined, uncivilized
savage.
If you don't make it at home,you settle it at home, you get
in the closet, argue it outbehind closed doors and then
when you come out on the street,you pose a common front, a
(17:08):
united front, and this is whatwe need to do in the community
and in the city and in the state.
We need to stop airing ourdifferences in front of the
white man.
Put the white man out of ourmeeting number one and then sit
down and talk shop with eachother.
That's all we gotta do.
(17:35):
I would like to make a fewcomments concerning the
difference between the blackrevolution and the negro
revolution.
There's a difference.
Are they both the same?
And if they're not, what is thedifference?
What is the difference betweena black revolution and a negro
(17:55):
revolution?
First, what is a revolution?
Sometimes I'm inclined tobelieve that many of our people
are using this word revolutionloosely, without taking careful
consideration what this wordrevolution loosely, without
taking careful considerationwhat this word actually means
and what its historiccharacteristics are.
(18:16):
When you study the historicnature of revolutions, the
motive of a revolution, theobjective of a revolution and
the result of a revolution, theobjective of a revolution and
the result of a revolution andthe methods used in a revolution
(18:42):
, you may change words, you maydevise another program, you may
change your goal and you maychange your mind.
Look at the American Revolutionin 1776.
That revolution was for what?
For land.
Why did they want land?
Independence?
How was it carried out?
Bloodshed Number one.
(19:09):
It was based on land, the basisof independence, and the only
way they could get it wasbloodshed.
The French Revolution what wasit based on?
The landless against thelandlord.
What was it for Land?
(19:30):
How did they get it?
Bloodshed Was no love lost, wasno compromise, was no
negotiation.
Speaker 4 (19:38):
I'm telling you you don't know what a revolution is.
Speaker 5 (19:41):
Because when you find out what it is, you'll get back
in the alley, you'll get out ofthe way.
The russian revolution what wasit based on?
Land, the landless against thelandlord.
(20:04):
How did they bring it aboutbloodshed?
You haven't got a revolutionthat doesn't involve bloodshed
and you're afraid to bleed.
I said you're afraid to bleedLong as the white man sent you
to Korea, you bled.
He sent you to Germany, youbled.
(20:24):
He sent you to the SouthPacific to fight the Japanese,
you bled.
You bleed for white people.
But when it comes time toseeing your own churches being
bombed and little black girlsmurdered, you haven't got no
blood.
You bleed when the white mansays bleed.
(20:54):
You bite when the white mansays bite and you bark when the
white man says bark.
I hate to say this about us,but it's true.
How are you going to benonviolent in Mississippi as
violent as you were in Korea?
How can you justify beingnonviolent in Mississippi and
Alabama when your churches arebeing bombed and your little
(21:16):
girls are being murdered and atthe same time, you're going to
get violent with Hitler and Tojoand somebody else that you
don't?
If violence is wrong in America, violence is wrong abroad.
(21:38):
If it's wrong to be violent,defending black women and black
children and black babies andblack men, then it's wrong for
America to draft us and make usviolent abroad in defense of her
.
The Chinese Revolution theywanted land.
(22:02):
They threw the British outalong with the Uncle Tom Chinese
.
Yeah, they did.
They set a good example.
When I was in prison, I read anarticle in.
Don't be shocked when I say Iwas in prison, you're still in
prison.
That's what America meansprison.
(22:29):
When I was in prison, I read anarticle in Life magazine
showing a little Chinese girl,nine years old.
Her father was on his hands andknees and she was pulling the
trigger because he was an UncleTom.
In China, when they had therevolution over there, they took
a whole generation of UncleToms and just wiped them out and
(22:49):
within 10 years that littlegirl became a full-grown woman.
No more Toms in China.
And today today is one of thetoughest, roughest, most feared
countries on this earth by thewhite man, because there are no
Uncle Toms over there.
Of all our studies, history isbest qualified to reward all
(23:17):
research, and when you see thatyou've got problems, all you
have to do is examine thehistoric method used all over
the world by others who hadproblems similar to yours, and
once you see how they got theirsstraight, then you know how you
can get yours straight, please.
There's been a revolution, ablack revolution going on in
(23:41):
Africa, in Kenya.
The Mau Mau wererevolutionaries.
They were the ones who made theword Uhuru.
They were the ones who broughtit to the fore.
The Mau Mau they wererevolutionaries.
They were the ones who made theword Uhuru.
They were the ones who broughtit to the fore.
The Mau Mau.
They were revolutionaries.
They believed in scorched earth.
They knocked everything asidethat got in their path, and
(24:01):
their revolution also was basedon land, a desire for land.
In Algeria the northern part ofAfrica, a revolution took place.
The Algerians wererevolutionists.
They wanted land.
France offered to let them beintegrated into France.
They told France to hell withFrance.
They wanted some land, not someFrance, and they engaged in a
(24:32):
bloody battle.
So I cite these variousrevolutions, brothers and
sisters, to show you you don'thave a peaceful revolution, you
don't have aturn-the-other-cheek revolution.
There's no such thing as anonviolent revolution.
(24:53):
Only thing, only kind ofrevolution that's nonviolent is
the Negro Revolution.
The only revolution based onloving your enemy is the Negro
(25:13):
Revolution, the only revolutionin which the goal is a
desegregated lunch counter, adesegregated theater, a
desegregated park and adesegregated public toilet.
You can sit down next to whitefolks on the toilet.
(25:34):
That's no revolution.
Revolution is based on land.
Land is the basis of allindependence.
Land is the basis of freedom,justice and equality.
The white man knows what arevolution is.
(25:55):
He knows that the blackrevolution is worldwide in scope
and in nature.
The black revolution issweeping Asia, sweeping Africa.
It's rearing its head in LatinAmerica.
The Cuban revolution.
That's a revolution.
They overturned the system.
Speaker 4 (26:21):
Revolution is in Asia .
Speaker 5 (26:23):
Revolution is in Africa and the white man is
screaming because he seesrevolution in Latin America.
Speaker 3 (26:30):
How do you think he'll?
Speaker 5 (26:30):
react to you when you learn what a real revolution is
.
You don't know what arevolution is.
If you did, you wouldn't usethat word.
A revolution is bloody.
Revolution is hostile.
Revolution knows no compromise.
Revolution overturns anddestroys everything that gets in
its way.
(26:51):
And you, sitting around herelike a nod on these folks, no
matter how much they hate me?
No, you need a revolution.
Who ever heard of a revolutionwhere they lock arms, as
(27:13):
Reverend Clegg was pointing out,beautifully singing we shall
overcome.
Just tell me you don't do thatin a revolution.
You don't do any singing.
You're too busy swinging.
It's based on land.
(27:36):
A revolutionary wants land sohe can set up his own nation, An
independent nation.
These Negroes aren't asking forno nation.
They're trying to crawl back onthe plantation.
When you want a nation, that'scalled nationalism.
(28:07):
When the white man becameinvolved in a revolution in this
country against England, whatwas it for?
He wanted this land so he couldset up another white nation.
That's white nationalism.
The American Revolution waswhite nationalism.
The French Revolution was whitenationalism.
The Russian Revolution too.
(28:28):
Yes, it was white, whitenationalism.
You don't think so?
Why do you think Khrushchev andMill Can't get their heads
together?
White nationalism?
All the revolutions that'sgoing on in Asia, in Africa
today, are based on what Blacknationalism.
A revolutionary is a blacknationalist.
(28:49):
He wants a nation.
I was reading some beautifulwords by Reverend Clee pointing
out why he couldn't get togetherwith someone else here in the
city Because all of them wereafraid of being identified with
(29:21):
black nationalism.
If you're afraid of blacknationalism, you're afraid of
revolution, and if you loverevolution, you love black
nationalism.
To understand this you have togo back to what young brother
(29:41):
here referred to as the houseNegro and the field Negro.
Back during slavery there wastwo kind of slaves.
There was the house negro andthe field negro.
The house negro they lived inthe house with master.
They dressed pretty good, theyate good because they ate his
food, but he left.
They lived in the attic or thebasement, but still they lived
(30:08):
near their master and they lovedtheir master more than the
master loved himself.
They would give their life tosave their master's house
quicker than the master wouldthe house.
Speaker 4 (30:21):
Negro.
If the master said we got agood house here, the house.
Speaker 5 (30:23):
Negro said yeah, we got a good house here.
Whenever the master said we, hesaid we.
That's how you can tell a houseNegro.
Whenever the master said we.
He said we.
That's how you can tell a housenegro.
If the master's house caught onfire, the house negro would
(30:44):
fight harder to put the blazeout than the master would.
If the master got sick, thehouse negro would say what's the
matter, boss, we sick, we sicknegro would say what's?
Speaker 4 (30:59):
the matter, boss.
We think, we think heidentified himself with his
master more than his masteridentified with himself, and if
you came to the house negro andsaid let's run away, let's
escape, let's separate.
Speaker 5 (31:09):
That house negro would look at you and say man,
you crazy.
What you mean separate.
Where is there a better housethan this?
Where can I wear better clothesthan this?
Where can I eat better foodthan this?
That was that house negro.
In those days he was called ahouse nigger and that's what we
(31:30):
call him today, because we stillgot some house niggers running
around here.
This modern house negro loveshis master.
He wants to live near him.
He'll pay three times as muchas the house is worth just to
(31:50):
live near his master.
He wants to live near him.
He'll pay three times as muchas the house is worth just to
live near his master.
And then brag about I'm theonly Negro out here, I'm the
only one on my job, I'm the onlyone in this school.
You're nothing but a houseNegro.
(32:12):
And if someone comes to youright now and says let's
separate, you say the same thingthat the house Negro said on
the plantation what you mean?
Separate From America, thisgood white man, where you going
to get a better job than you gethere.
I mean this is what you say.
(32:33):
I ain't left nothing in Africa.
That's what you say, why youleft your mind in Africa.
On that same plantation therewas the field Negro, the field
(32:55):
Negro.
Those were the masses.
There was always more Negroesin the field than there was
Negroes in the house.
The Negro in the field caughthell.
He ate leftovers In the house.
They ate high up on the hog.
A negro in the field didn't getnothing but what was left of
(33:16):
the insides of the hog.
They call them chetlinsnowadays in those days they call
them what they were guts.
That's what you were a gut eater, and some of you all still gut
eaters.
The field Negro was beaten frommorning till night.
(33:47):
He lived in a shack, in a hut.
He wore cast-off clothes.
He hated his master.
I say he hated his master.
He was intelligent.
That house Negro loved hismaster, but that field Negro
remember they were in themajority and they hated the
(34:10):
master.
When the house caught on fire,he didn't try and put it out.
That field negro prayed for awind, for a breeze.
When the master got sick, thefield negro prayed that he died.
If someone come to the fieldnegro and said's separate, let's
(34:32):
run.
He didn't say where are wegoing.
He said any place is betterthan here.
You got field negros in amertoday.
I'm a field Negro, the massesare the field Negroes when they
(34:54):
see this man's house on fire.
You don't hear these littleNegroes talking about our
government is in trouble.
They say the government is introuble.
Imagine a Negro, our government.
I even heard one say ourastronauts they won't even let
(35:18):
him near a plant.
And our astronauts, our Navy?
That's a Negro, that's out ofhis mind.
That's a Negro that's out ofhis mind.
Just as the slave master in thatday used Tom the house Negro to
keep the field Negroes in check, the same old slave master
(35:39):
today has Negroes who arenothing but modern Uncle Toms,
20th century Uncle Toms to keepyou and me in check, keep us
under control, keep us passiveand peaceful and nonviolent.
That's Tom making younonviolent.
It's like when you go to thedentist and the man is going to
(36:01):
take your tooth.
You gonna fight him when hestart pulling.
So they squirt some stuff inyour jaw called Novocaine to
make you think they're not doinganything to you.
So you sit there and cause yougot all that Novocaine in your
jaw.
You suffer peacefully, bloodrunning all down your jaw and
(36:35):
you don't know what's happening,because someone has taught you
to suffer peacefully.
The white man do the same thingto you in the street when he
gonna want to put knots on yourhead and take advantage of you
and don't have to be afraid ofyou fighting back.
To keep you from fighting back,you get these old religious
uncle toms to teach you and me.
They're just like novocainesuffer peacefully, don't stop
(36:56):
suffering, just sufferpeacefully.
As reverend clee pointed out,let your blood flow in the
streets.
This is a shame, and you knowhe's a christian preacher.
If it's a shame to him, youknow what it is to me.
There's nothing in our book theQuran, as you call it Koran
(37:28):
teaches us to suffer peacefully.
Our religion teaches us to beintelligent, be peaceful, be
courteous, obey the law, respecteveryone, but if someone puts
his hand on you, send him to thecemetery.
That's a good religion.
(37:55):
In fact, that's that old timereligion.
That's the one that Ma and Paused to talk about an eye for an
eye and a tooth for a tooth,and a head for a head, and a
life for a life.
That's a good religion.
(38:17):
And then anybody no one resentsthat kind of religion being
taught, but a wolf who intendsto make you his meal, wolf who
intends to make you his meal.
This is the way it is with thewhite man in America.
He's a wolf and you're a sheep.
(38:39):
Anytime a shepherd, a pastor,teach you and me not to run from
the white man and at the sametime, teachers, don't fight the
white man.
He's a traitor to you and me.
Don't lay down our life all byitself.
No, preserve your life.
It's the best thing you got,and if you got to give it up,
let it be even steeper.
(39:15):
The slave master took Tom anddressed him well and fed him
well and even gave him a littleeducation.
A little education.
Gave him a long coat and a tophat and made all the other
slaves look up to him.
Then he used Tom to controlthem.
The same strategy that was usedin those days is used today by
the same white man.
He take a Negro, so-calledNegro, and make him prominent,
(39:39):
build him up, publicize him,make him a celebrity, and then
he becomes a spokesman for Negroand a Negro leader.
I would like to just mentionone thing else quickly, and that
is the method that the whiteman uses, how the white man uses
(40:06):
these big guns or Negro leadersagainst the black revolution.
They're not a part of the blackrevolution, they're used
against the black revolution.
When Martin Luther King failedto desegregate Albany Georgia,
the civil rights struggle inAmerica reached its low point.
King became bankrupt almost asa leader, plus, even financially
(40:27):
.
The Southern ChristianLeadership Conference was in
financial trouble.
Plus, it was in trouble periodwith the people.
When they failed to desegregateAlbany Georgia.
Other Negro civil rightsleaders of so-called national
stature became fallen idols.
As they became fallen idolsbegan to lose their prestige and
(40:50):
influence.
Local Negro leaders began tostir up the mass In Cambridge,
maryland, gloria Richardson InDanville, virginia and other
parts of the country.
Local leaders began to stir upour people at the grassroots
(41:12):
level.
This was never done by theseNegroes whom you recognize, of
national stature.
They controlled you but theynever incited you or excited you
.
They controlled you, theycontained you, they kept you on
the plantation.
As soon as King failed inBirmingham, negroes took to the
(41:35):
streets.
King got out and went out toCalifornia to a big rally and
raised about I don't know howmany thousands of dollars.
Come to Detroit and had a marchand raised some more thousands
of dollars and recall, rightafter that Wilkins attacked King
, accused King and the Corps ofstarting trouble everywhere and
then making the NAACP get himout of jail and spend a lot of
(41:58):
money, and then he accused Kingand Corps of raising all the
money and not paying him back.
This happened.
I got it in documented evidencein the newspaper.
Roy started attacking King andKing started attacking Roy and
farmers started attacking bothof them.
And as these Negroes ofnational stature began to attack
each other, they began to losetheir control of the Negro
masses.
And Negroes was out there inthe streets.
(42:18):
They was talking about.
We're going to march onWashington, by the way, and
right at that time Birminghamhad exploded and the Negroes in
Birmingham.
Speaker 3 (42:25):
Remember they also exploded.
Speaker 5 (42:27):
They began to stab the crackers in the back and
bust them upside the head.
Yes, they did.
That's when Kennedy sent in thetroops down in Birmingham.
So, and right after that,kennedy got on the television
and said this is a moral issue.
That's when he said he wasgoing to put out a civil rights
bill.
And when he mentioned civilrights bill and the southern
crackers started talking.
They were going to boycott itor filibuster it.
Then the Negroes started talkingabout what we're going to march
(42:48):
on Washington, march on theSenate, march on the White House
, march on the Congress and tieit up, bring it to a halt, don't
let the government proceed.
They even said they were goingto go out to the airport and lay
down on the runaway and don'tlet no airplanes land.
I'm telling you what they said.
That was revolution.
That was revolution.
That was the black revolution.
(43:09):
It was the grassroots out therein the street Scared the white
man to death, scared the whitepower structure in Washington DC
to death.
I was there when they found outthat this black steamroller was
going to come down on theCapitol.
They called in Wilkins, theycalled in Randolph, they called
(43:30):
in these national Negro leadersthat you respect and told them
call it off.
Kennedy said look, you're allletting this thing go too far.
And old Tom said boss, I can'tstop it because I didn't start
it.
I can't stop it because Ididn't start it.
(43:52):
I'm telling you what they said.
They said I'm not even in it,much less at the head of it.
They said these Negroes aredoing things on their own,
they're running ahead of us.
And that old, shrewd fox, hesaid well, if you all aren't in
it, I'll put you in it.
I'll put you in it, I'll putyou at the head of it, I'll
endorse it, I'll welcome it,I'll help it, I'll join it.
(44:16):
A matter of hours went by.
They had a meeting at theCarlisle Hotel in New York City.
The Carlisle Hotel is owned bythe kennedy family.
That's the hotel kennedy spentthe night at two nights ago.
Belongs to his family.
(44:37):
A philanthropic society headedby a white man named stephen
courier called all the top civilrights leaders together at the
carlisle hotel and told themthat by you all fighting each
other, you're destroying thecivil rights leaders together at
the Carlisle Hotel.
And told them that by you allfighting each other, you're
destroying the civil rightsmovement.
And since you're fighting overmoney from white liberals.
Let us set up what's known asthe Council for United Civil
(44:57):
Rights Leadership.
Let's form this council and allthe civil rights organizations
will belong to it, and we'll useit for fundraising purposes.
Let me show you how tricky thewhite man is.
And as soon as they got itformed, they elected Whitney
Young as the chairman.
And who do you think, becamethe co-chairman?
Stephen Currier, the white man,a millionaire.
(45:22):
Powell was talking about itdown at the Cobo today.
This is what he was talkingabout.
Powell knows it happened.
Randolph knows it was talkingabout.
How knows?
Speaker 3 (45:27):
it happened, randolph knows it happened, wilkins
knows it happened, king knows ithappened every one of that
so-called big six.
Speaker 5 (45:33):
They know what happened once.
They formed it, but the whiteman over it.
He promised them and gave them$800,000 to split up between the
big six and told them thatafter the march was over, they'd
(45:56):
give them $700,000 more Amillion and a half dollars split
up between leaders that you'vebeen following going to jail for
crying crocodile tears for andthere's nothing but Frank James
and Jesse James and what youcall it brothers Soon.
(46:22):
As they got the setup organized, the white men made available
to them top public relationsexperts, opened the news media
across the country at theirdisposal, and then they began to
project these big six as theleaders of the march Originally
they weren't even in the march.
You was talking this march talkon Haston Street.
Is Haston Street still here?
On Haston Street you wastalking the march talk on Lenox
(46:44):
Avenue and down on what you callit Fillmore Street and Central
Avenue and 42nd Street and 63rdStreet.
That's where the march talk wasbeing talked, but the white men
put the big six ahead of it,made them the march.
They became the march, theytook it over.
And the first move they madeafter they took it over, they
(47:04):
invited Walter Ruther, a whiteman.
They invited a priest, a rabbiand an old white preacher yes,
an old white preacher.
The same white element that putKennedy in power labor, the
(47:26):
Catholics, the Jews and liberalProtestants Same clique that put
Kennedy in power joined theMarch on White.
It's just like when you gotsome coffee that's too black,
which means it's too strong.
What you do?
You integrate it with cream.
(48:00):
You make it weak.
If you pour too much cream in,you won't even know you ever had
coffee.
It used to be hot.
It becomes cool.
It used to be strong.
It becomes cool.
It used to be strong, itbecomes weak.
What used to wake you up, nowit'll put you to sleep.
They joined it.
(48:21):
They didn't integrate it, theyinfiltrated it.
They joined it became.
They didn't integrate it, theyinfiltrated it.
They joined it, became a partof it, took it over and as they
took it over, it lost itsmilitancy.
They ceased to be angry, theyceased to be hot.
They ceased to beuncompromising.
Why?
It even ceased to be a march.
(48:42):
It became a picnic, a circus,nothing but a circus, with
clowns and all.
You had one right here inDetroit I saw it on television
with clowns, bleeding, whiteclowns and black clowns.
I know you don't like what I'msaying, but I'm going to tell
you anyway because I can provewhat I'm saying.
(49:02):
If you think I'm telling youwrong, you bring me Martin
Luther King and A PhilipRandolph and James Farmer and
those other three and see ifthey'll deny it over a
microphone.
No, it was a sellout, it was atakeover.
When James Baldwin came in fromParis, they wouldn't let him
talk Because they couldn't makehim go by the script.
But Lancaster read the speechthat Baldwin was supposed to
(49:26):
make.
They wouldn't let Baldwin getout there because they know
Baldwin liable to say anything.
They controlled it so tight.
They told those Negroes whattime to hit town, how to come,
where to stop, what sign tocarry, what song to sing, what
(49:49):
speech they could make and whatspeech they couldn't make, and
then told them to get out oftown by sundown and every one of
those toms Were out of town bysundown.
Now I know you don't like mysaying this, but I can bank it
(50:10):
out.
It was a circus, a performance.
It beat anything Hollywoodcould ever do the performance of
the year.
Ruther and those other threedevils should get an Academy
Award for the best actorsbecause they acted like they
really loved Negroes and fooleda whole lot of Negroes.
And the six Negro leadersshould get an award too, for the
(50:31):
best supporting cast.
Speaker 2 (50:38):
Man, man, yeah, family, yeah, that was his
speech.
That speech was entitled speechto the grassroots.
He was talking to us.
He was reaching out acrossgenerations, talking to us,
family, and oh man, this is abit much for me up here today.
(51:07):
But in all fairness, in allfairness, in all fairness,
family I want to take the timeto thank the parents of Elharj,
(51:29):
malisha, baz, malcolm X, andthat was Earl Little, who was
his father, and Louise Little,who was his mother.
She was a Ghanaian woman andhis father was a foundational,
and I want to thank you forgiving us this great, great,
great grand warrior and family.
(51:53):
We not, you know, this speechwas reached, like I said, it
reached across generations andit's talking to us today.
Revolution is not without somesacrifice.
You know, you got thesebootlicks and these coons out
here.
All of the interested in islikes, views, clicks, paypal
(52:18):
Cash App.
This is how they make theirmoney off of hustling and they
know a lot of that stuff.
What they be saying is straightBS.
They know that, but it's aboutthe hustle, just like they blame
some people for race baitingand playing perpetual victims
(52:39):
because that's one of theirfavorite talking points.
You know, you're being aperpetual victim.
You know you complain all thetime.
You know, never takeaccountability.
You know those bootleg negrosand those coons, when you hear
them, when you ever hear thosebuzzwords accountability, like
of accountability, uh, perpetualvictim, and uh, what's the
(53:04):
other one, uh, whatever they besaying.
But you, you know, you knowthey, they, what they spit, it's
the other one, whatever they besaying, but you know what they
spit, it's the same thing.
You know it's no racism.
Now, you know it was somethings.
America does have a dark past,but it's 2025, I just don't see.
I just don't see.
You know people don't takeaccountability for your failures
(53:27):
.
You know, you know the talkthat they talk.
You know the talk that theytalk family and um, we've been
up here a minute and we're gonnaget ready to blow out of here
in a few, but we, we have tofinish the program with our
brother.
We gotta finish the program andum, I wanna, I wanna direct.
Hold on, I'm going to close outwith, I'm going to close the
(53:54):
Malcolm X part of the programout with the eulogy from another
great, great grand warrior, andthat was Ozzie Davis, and let's
hear from that.
Hold on a second.
Let me cue that right in.
Speaker 3 (54:08):
It's in the queue and let me bring it up here at this
final hour, in this quiet place, harlem has come to bid
farewell to one of its brightesthopes, extinguished now and
(54:28):
gone from us forever.
For Harlem is where he workedand where he struggled and
fought.
There are those who willconsider it their duty, as
friends of the Negro people, totell us to revile him, to flee
(54:49):
even from the presence of hismemory, as friends of the Negro
people, to tell us to revile him, to flee even from the presence
of his memory, to saveourselves by writing him out of
the history of our turbulenttimes.
Many will ask what Harlem findsto honor in this stormy,
controversial and bold, boldyoung captain.
And we will smile.
(55:13):
Many will say turn away awayfrom this man, for he is not a
man but a demon, a monster, asubverter and an enemy of the
black man.
And we will smile.
They will say that he is ofhate, a fanatic, a racist who
(55:37):
can only bring evil to the causefor which you struggle.
And we will answer and say untothem did you ever talk to
Brother Malcolm?
Did you ever touch him or havehim smile at you?
Did you ever really listen tohim?
Did he ever do a mean thing?
(55:57):
Was he ever himself associatedwith violence or any public
disturbance.
For if you did, you would knowhim, and if you knew him you
would know why we must honor him.
Malcolm was our manhood, ourliving black manhood.
This was his meaning to hispeople, and in honoring him we
(56:22):
honor the best in ourselves.
However much we differed withhim, him or with each other
about him and his value as a man, let his going from us serve
only to bring us together.
Now, consigning these mortalremains to earth, the common
mother of all, secure in theknowledge that what we place in
(56:48):
the ground is no more now a manbut a seed which, after the
winter of discontent, will comeforth again to meet us.
And we shall know him then forwhat he was and is a prince, our
(57:10):
own black, shining prince, whodid not hesitate to die because
he loved us so Anytime you beganother man to set you free, you
will never be free.
Speaker 4 (57:23):
Freedom is something that you have to do for yourself
.
Just like the white man inAmerica brought about freedom
for himself by letting thepeople who oppressed him and
colonized him know that he waswilling to pay the price, and
until the American Negro letsthe white man know that we are
really, really ready and willingto pay the price that is
necessary for freedom, ourpeople will always be walking
(57:44):
around here, second-classcitizens, or what you call 20th
century slaves.
What price are you talkingabout, sir?
The price of freedom is deaththere, you have it.
Speaker 2 (57:53):
There you have it.
Family, there you have it.
We're gonna get ready to blowout of here.
We're gonna blow out of hereand um.
Before we do that, we want, wewant brother malcolm to know, we
want him to know that us in thegrassroots, who you talk to, we
still going, we still going andwe going to keep up the fight,
(58:16):
we not going to stop and none ofus afraid to die for that.
We want you to know that, king,wherever you at, we want you to
know that in the universe, andwe got boots on the ground here
and we this is where we standand we standing on that Y'all go
(58:36):
in peace and keep the peace andremember you must respect life,
love, justice and cherishfreedom.
Speaker 4 (59:01):
I got my boots on the ground.
Yeah, oh, oh, oh, oh oh.
I got my boots on the ground.
On the ground when them fans atGet up out of your seat, let
your body move.
Cowboys and cowgirls theyfeeling the groove Sipping on
(59:23):
moonshine Fire barrel rolling.
I'ma get behind that thing,girl, and hold it, hold it, hold
it, feeling the groove, sippingon moonshine Fire barrel
rolling.
Speaker 5 (59:29):
I'ma get behind that thing, girl, and hold it, hold
it, hold it, hold it.
Whoa, whoa, whoa, whoa.
Got my booze on the ground.
Yes, sir Lord, have mercy.
Whoa, whoa, whoa, whoa.
Got my booze on the ground.
Fans, please, I hope you gotgood knees, cause we gonna giddy
(59:54):
up.
Everybody's dancing to thatJuke.
Hold on to your wig, hold on toyour man, cause the step is in
that building y'all and it'sgoing to fans.
Got my boots on the ground,cause the step was in that
building y'all and it don't winthe fans.
Come on.
Whoa, whoa, whoa, whoa, whoa.
Got my boots on the ground.
Boots on the ground, yeah.
(01:00:14):
Where them fans at.
Whoa, whoa, whoa, whoa, whoa.
Got my boots on the ground.
Baby Boots on the ground.
Where them fans at.
Boots on the ground, kicking upsome dust.
Boots on the ground, kicking upsome dust Boots on the ground,
kicking up some dust.
Wait a minute now.
Where them fans at.
(01:00:35):
Where them fans at.
Where them fans at.
Hit me one time, hit me twotimes.
Oh, oh, oh, oh, oh, I got myboots on the ground.
Yeah, yeah, oh, oh, oh, oh, oh,oh, I got my boots on the
ground.
Yeah, yeah, oh, oh, oh, oh, oh,oh, I got my boots on the
(01:00:55):
ground.
Wait a minute.
Let me do that one more timefor the ones who ain't hear me,
listen here.
Boots on the ground kicking upsome dust.
Boots on the ground kicking upsome dust.
(01:01:22):
Wait a minute now.
Where them fans at, where themfans at.
We'll be right back.
Oh yeah, oh, I got my boots onthe ground.
Y'all know I don't mind.
Yeah, yeah, yeah, yeah.
Boots on the ground, where themfans at.
Boots on the ground when themfans at.
Where them fans at.
Where them fans at.
Oh oh, oh, oh, we'll be rightback.
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