african americans

AFRICAN AMERICANS: AND AMERICA’S HYPOCRISY

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By Fahim A. Knight-EL

Vik Muniz's  Prisons VII, the drawbridge, after Piranesi, 2002.
Vik Muniz’s Prisons VII, the drawbridge

The United States Government has spent close to three (3) trillion dollars in Iraq in an unjust war, in order to be in the best position to steal Oil and we know who is behind this. Yet, poor and oppressed people in the 1990s were charged with wrecking the United States economy—does anyone else see what’s going on? Over eighty (80) million people in America do not have health insurance and this writer wants to go on record to say, he supports socialize medicine and universal health care plans where as all Americans can have adequate health care at no cost. This writer does not mean those watered-down health care plans that have been written, sanctioned, and agreed upon by the medical conglomerates and inspired by powerful corporate lobbies of the medical associations, which Senator Barack Obama, Senator John McCain and Senator Hillary Clinton have been advocating. Why not?

The United States Government continues to spend the U.S. citizen’s tax money unlawfully and against the will of the American people by financing the Iraq War. Thus, instead of former President Bill Clinton and United States Congress in the 1990s attacking America’s powerless—“have nots’, the defenseless poor. But strategically did not acknowledge or take on the GREATEST WELFARE ISSUE, WHICH WAS NOT AID FOR DEPENDING CHILDREN, BUT AID TO DEPENDENT FOREIGN NATIONS. The United States tax dollars are used indiscriminately to support the nations of Israel and Egypt. These are two Welfare States that have been on the U.S. Taxpayers roll for many years. (Reference: Earl Ofari Hutchinson; “The Crisis In Black and Black”).

This writer heard on NPR’s program Democracy Now on July 21, 2008 in which former Georgia Congresswoman Cynthia McKinney and her Vice Presidential running mate Rosa Clemente were nominated by the Green Party as their presidential and vice presidential nominee for the 2008 election. They both spoke passionately about the political, social and economic issues facing America and presented an outside the box perspective that was quite refreshing from Senator Obama and Senator John McCain political views. Presidential hopeful McKinney also talked about the struggles to overcome the restrictive laws that governs the rights of a Third Party to appear on the ballot in all fifty (50) States. This writer in the 1980s backed and supported the New Alliance Party Presidential Candidate, Dr. Lenora Fulani and understands firsthand, the difficulties and struggles associated with trying to get placed on the ballot in all fifty (50) States.

This writer canvas many neighborhoods on behalf of Dr. Lenora Fulani taking signatures of registered voters who agreed that we needed a Third Party that differed from the two corporate parties—Republican and Democrat. This writer does encourage the Keeping It Real Think Tank audience to take a look at the Green Party’s planks; if nothing else American Democracy needs a Third Party.

This is not the topic that the Keeping It Real Think Tank asked me to address and write on; they wanted me focus on some aspect of Black America. This writer has not heard or read Senator Barack Obama’s speech on race giving some months ago in Philadelphia or his recent Father’s Day speech to black men. Sorry, Senator Obama is not qualified to address either topic; this writer does not recall him backing and supporting the historic Million Man March back on October 16, 1995, which over two (2) million black men came to Washington D.C. seeking Atonement, Reconciliation, and Responsibility. Black men do not see Obama in the sense of traditional black leadership; although, many support his candidacy, but he has not done anything to be considered a black leader (people are trying to equate him to Dr. Martin Luther King, Jr., and Minister Malcolm X, he doesn’t come near these two great icons these two black leaders paid a price) and most of all he doesn’t speak for me and contrary to opinion, the black community is not a monolithic community, perhaps you can tell that relative to many of my commentaries. He is more of a Zionist Jewish leader than a black leader; they control his tongue, politics and have put huge amounts of money behind his candidacy, there lies his true allegiance. Many blacks do not see this deception; it would not surprise me, if they have not granted him dual citizenship status (Israeli and American).

This is the Pledge that black men took at the Million Man March; this was sufficient enough for me, but this writer is quite sure that Senator Obama wasn’t allowed to incorporate this in his Father’s Day Speech because these principles were given and spoken by Minister Louis Farrakhan and it would not be political expedient for Senator Obama to embrace this so-called controversial black leader. So, this writer decided to remind the two (2) million black men that attended the Million Man March and the millions that watched this historical event on CNN news of the Pledge they took. This writer unlike Senator Obama can quote Minister Farrakhan and do not give damn who like or not; thus, I would find more integrity and credibility in Minister Farrakhan or Reverend Jeremiah Wright delivering a Father’s Day Message to black men more so than, Senator Obama because Minister Farrakhan is black and he truly understands the black experience. Minister Farrakhan at the March asked all the black men in attendance to commit to these Nine Principles.

I pledge that from this day forward, I will strive to love my Brother as I love myself.

I pledge from this day forward, I will strive to improve myself spiritually, morally, socially, politically and economically for the benefit myself, my family and my people

I pledge, that I will strive to build businesses, build houses, build hospitals, build factories, and enter into international trade, for the good of myself, and my people.

I pledge, that from this forward, I will never raise my hand with a knife or a gun to beat, hurt, or shoot any member of my family, or any human being, except in self-defense.

I pledge, that from this forward, I will never abuse my wife by striking her or disrespecting her, for she is the mother of my children and the producer of my future.

I pledge, that from this forward, I will never engage in the abuse of children–little boys or little girls–for sexual gratification. But I will let them grow in peace to be strong men and women for the future of our people.

I will never again use the ‘B’ word to describe any female, but particular my own black sister.

I pledge, that from this forward, I will not poison my body with drugs or that which is destructive to my health and well being.

I pledge, that from this forward, I will support Black newspapers, Black radio, and black television. I will support Black artists who clean up their acts to show respect for themselves and respect for their people, and respect for the ears of the human family. (Reference: Kim Martin Sadler; “Atonement, The Million Man March”).

Black Americans have a Gross National Product (GNP) of approximately 800 billion dollars which is equal to and surpassed many European Nations (but the black dollar does not circulate not even one time around their community) and if they were a sovereignty nation, they would rank as having the tenth (10) largest economy in the world. Thus, that sounds very impressive and definitely stands as one of the great accomplishments, in particular for a people who has risen just in one hundred fifty (150) years from perhaps one of the worst inhumane conditions ever recorded in human history—Chattel Slavery (1555-1865) to perhaps electing a black man to the office of President of the United States of America, the highest office in the world. Some would argue that to-be very impressive; what else possible they could desire? (Reference: George C. Fraser; “Race For Success”).

The former President of Morehouse College Benjamin E. Mays (this was Dr. Martin Luther King’s mentor) who authored the book titled, “Born to Rebel” stated,” Even white contemporaries of mine can never know the humiliating conditions under which Negroes had to live because of enforced segregation in my day. The segregated system was so cruel, so inhumane, and so destructive to the development of manhood and character that white America can never really know the damage it did to the mind and spirit of millions of Negroes who lived and died under that system. It may be that this book will fill the vacuum in the thinking of young Negroes and whites as well. If certain conditions are unbearable now, they were a hundred times worse at the turn of the century and during the first fifty years of the twentieth century. This is not to say that we can afford to be complacent and satisfied with the progress recently made in Negro-white relations. No such inference must be drawn from this book. The United States is a rich country, the most prosperous nation in history. Despite this fact, there are millions who live in despair and poverty or on the brink of poverty. Millions live in slums and hundreds of thousands unemployed. Many young people drop out of school and become delinquents; they see no hope, and some take to rioting. All of these things take place in one of the most literate and enlightened countries in the world.” (Reference: Benjamin Mays; “Born to Rebel”).

It is faulty thinking and reasoning to measure the success of an entire race on the token success of lets say Oprah Winfrey, Tiger Woods (I guess he is black based on American standards of race) Bill Cosby, Russell Simmons, Bob Johnson, Michael Jordan, Jay-Z, Irvin “Magic Johnson” and yes, even on Barack Obama’s success or any other black token and paint a broad stroke of group prosperity and success of our race based on the net worth of a few petite-bourgeoisie blacks, is not only ludicrous, but insane. African-Americans still ranks high in infant mortality, homicide, Aids, prison incarceration, poverty, high school dropout, drug and alcohol addiction, and in a lot of other negative social categories. American prisons have swelled to anywhere from two million to four million prisoners incarcerated throughout local, state, federal prisons and jails. Thus, over sixty (60) percent of the U.S. prison population consists of young black men between the ages of 16-35. We are not innately criminals nor are we a lawless people. (Reference: Harriet A. Washington; “Medical Apartheid).

Judge Bruce Wright in his monumental book titled, “Black Robes, White Justice” stated, “My persistent concern has long been the white judges who, in their large numbers, are called upon daily to preside over the trials of black defendants accused of crime. Are they really qualified for such sociological tasks, only incidentally mixed with law? If so, what are the peculiar circumstances that define their competence? Is it the survival in them of some plantation concept of social divisions in life? What do they study in college or law school that might tend to qualify them to preside over the doom or liberty of strangers to their kinds of neighborhoods, of aliens to the way of life, of foreigners and outsiders to their clubs, their churches, their folkway? What magic abolishes color in their eyes and gives them instant objectivity and a license to analyze human foibles entirely divorced from the historical truth of racism? How, indeed, does one annul one’s heritage and that of one’s forefathers in this land from which the family came? (Reference: Bruce Wright; “Black Robes, White Justice”)

Judge Wright goes on to explain, “For those of the inner city, as our dark enclaves are so euphemistically called, the judges are the assembly-line feeders of the prison system. Those in the system–whether prisoners, jailers or judges–who dare to speak of rehabilitation are regarded as wild-eyed speculators about the human spirit. They are accused of having more concern for the criminal than for the victims of crime. This abandonment of concepts of rehabilitation leads to society’s preoccupation only with custody. This results in warehousing of offenders. The mean neighborhoods from which they come are neighborhoods transferred to the prisons. Little wonder that one black survivor of the inmate rebellion at Attica could weep an unanswered, perhaps unanswerable question to world. ‘How in the hell we gonna be rehabilitated,’ he asked, ‘when we ain’t never been habilitated in the first place?’ ” (Reference: Bruce Wright; “Black Robes, White Justice”).

This writer spent over fifteen years working with inmates on the rehabilitation side and he has read and reviewed many Pre-Sentence Investigation (PSI) reports, as well as spent many years talking with black inmates, lawyers, judges, probation and parole officials, case managers, unit managers, wardens, etc. The majority of the PSI reports of these inmates had similar social and psychological markers. For example, many of the black inmates came from broken homes—single parent where they were raised by mothers, absentee fathers, drug and alcohol abuse, poverty stricken, physical abuse, etc. The majority of their criminal convictions were property crimes and drug trafficking convictions or other drug related charges. Some of these black inmates had entered into a life of crime at a very early age out of economic survival in order meet the basic needs of food, clothing and shelter. (Reference: William P. Benjamin; ”African Americans in the Criminal Justice System”).

Remember it was the liberal President Bill Clinton in the 1990s that advocated and eventually became legislation—the three strikes and your out (Habitual Felony Law), which sent more black men to prison than the Republican Reagan-Bush administration. Those with felony convictions are stripped of their right to vote and can not bear firearms, even after paying their debt to society. But guess what, they are still required to pay taxes and are stripped of some basic constitutional rights. Since Senator Obama is a member of the U.S. Senate and the U.S. Congress, this writer wonders, why Obama hasn’t put forth a bill in Congress to restore the rights of these disenfranchised black fathers in America? This is a level of hypocrisy from which he and other politicians alludes when addressing issues of crime. Also, many of the black fathers that Senator Obama was speaking of can not become gainfully employment because of having a felony conviction on their record. But Scooter Libby and Karl Rove and the boys can commit all types of crimes and this system allows a preferential treatment to justice, which is often based on race and class. (Reference: Tim Wise; White Like Me: Reflections on Race from a Privileged Son”).

Our “economic disadvantage status” renders us victims in a very profitable system called the prison industrial complex. In approximately, 1981 the United States Congress and the United States Courts passed the Sentence Reform Acts (there has been some amended versions in particular in 2000 to this act), where the U.S. Courts and the United States Department of Justice (Federal Bureau of Prisons) passed a law requiring all federal convicted defendants in violation of a federal stature would be mandated to serve an 85% active prison sentence of incarceration in federal custody. This legislation and law is interpreted to meaning, a convicted federal defendant (often black and Hispanics) will be committed to doing longer prison terms without the benefit of parole (the Department of Justice has actual phased out the U.S. Parole Commission).

In addition, Congress passed the mandatory sentencing guidelines, moreover, stripping U.S. Judges of judicial flexibility in the areas of imposing sentencing length and terms. It has been a criminal justice travesty for first time offenders who entered US Courts having committed misdemeanors and perhaps did not belong in prison were actually receiving active prison sentencing based on United States law and policy.

This writer can recall at the Million Man March on October 16, 1995 the Reverend Jesse Jackson was one of the presenters and he brought to national and international attention a young African American female named Kimba Smith who was an aspiring academic and scholastic student at Hampton University in Virginia. Ms. Smith had met a Nigerian student and became romantically involved, but little did she know that her Nigerian boy friend was a drug trafficker that was distribution large volumes of cocaine and after becoming indicted; he committed suicide while on the run from law enforcement. Ms. Smith became the target of United States Prosecutors because after the Nigerian boy friend committed suicide; it was evident that someone had to be punished. Thus, she was eventually charged and convicted on Federal Drug Conspiracy charges and this young college student with a clean criminal record was sentence to over twenty (20) years in Federal Prison. (Reference: Essence Magazine article on Kimba Smith).

Kimba Smith by 1995 had already served over six (6) years in Federal Correctional Institute (FCI) Danbury, Connecticut and it was Reverend Jackson who called for Congress and the U.S. Courts to review the mandatory sentencing guidelines, but more specifically this public policy was adversely affecting defendants like Kimba Smith who did not belong in prison. Jackson speech on that day perhaps had more substance than the keynote addressed delivered by Minister Louis Farrakhan, the convener of the Million Man March and the leader of the Nation of Islam.

Reverend Jackson was also critical of laws that gave stiffer penalties for one having crack cocaine possession versus powder cocaine, the former viewed as the black man’s drug of choice and latter viewed as the white man’s drug of choice, which blacks were criminally penalized more harsher than those white defendants who were perhaps caught with possessing powder cocaine. The U.S. Courts recently had a reversal in the crack cocaine laws. Reverend Jackson’s advocacy led to President Clinton prior to leaving office in 2000 pardoning Kimba Smith. But there a was real criminal that Clinton pardon in Marc Rich who had defrauded huge sums of money from U.S. Banking and lending institutions and had been on the U.S. Justice Department Most Wanted List for years. He was living in some European country where the U.S. did not share extradition laws.

These type white collar and Elitist criminals have been getting this type preferential treatment for years. This writer believes President Clinton after leaving office in 2000 knew as a Council on Foreign Relations, Trilateral Commission and Bilderberger agent that the world was preparing to change; 9/11 would alter national and international jurisprudence systems and under the now present 2001 U.S. Patriot Act, it would have made it difficult for criminals like Rich to hide and evade U.S. style justice because of the long arm afforded to the U.S Patriot Act.

Dr. W.E.B Dubois who authored the book “The Souls of Black Folk” describes our American predicament in a most eloquent and definitive way, he stated, “After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world,–a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity. One ever feels his twoness,–an American, a Negro; two souls, two thoughts, two un-reconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.” (Reference: W.E.B Dubois; “The Souls of Black Folk”)

However, one should not make any mistake about the predicament of black men in America; it is not coincidental that crime and drugs are so pervasive in large cities such as Baltimore, Philadelphia, Camden, Boston, New York, Atlanta, Los Angles, Newark, Richmond, Chicago, Gary, East Saint Louis, Milwaukee, Memphis, Oakland, Cleveland, Cincinnati , Washington, DC, Detroit, Houston, New Orleans, Miami, Los Vegas, Little Rock, Portland, Seattle, etc., as well as many small towns throughout America. The drug trade is a lucrative national and international business blacks do not control the manufacturing or the high level of distribution where drugs are transported from Columbia, South America and from Central Asia—Afghanistan and from South East Asia.

The smuggling of dope (heroin) and cocaine into the United States requires having aircraft and ships, as well as being able to maneuver across international waters and airspace going undetected; this alone would take huge amounts of resources, powerful connections and, a level of sophistication that most black drug kingpins do not have these untouchable acquaintances, in particular since 9/11.

You remember Colonel Oliver T. North, President Ronald Reagan, Vice President George W.H. Bush, Ayatollah Khomeini, and Nicaragua Contras had circumvented the United States Constitution, in which U.S. Congress were unaware that the Central Intelligence Agency (CIA) Agent North was fighting a private covert war (using taxpayers money) in Nicaragua against Daniel Ortega and Sandinistas .Although, the United States Treasury Department and U.S. Government had imposed economic sanctions against Iran, but this deal involved oil, arms, money and dope, an international triangle of corruption on the highest level. These chains of events took place in the early 1980s. (Reference: by Executive Intelligence Review; Dope, Inc)

This writer while in college had the pleasure to sit under a very liberal Jewish professor named Dr. Jeffrey Elliot who taught political science and who was a great interviewer that had authored over 60 books and published over 500 scholarly articles. He introduced me to the mind of President Fidel Castro and this writer must say this man could run intellectual circles around the majority of American presidents both past and present. Elliot authored a book titled, “Fidel Castro: Nothing Can Stop the Course of History” which President Castro stated, “Cuba has been offered fabulous amounts of money if we would cooperate in drug deals. Although, we are blockaded by the United States, we have never accepted a single drug deal. Therefore, I say it is infamous to attempt to link Cuba to drug deals. I say categorically that we have never received a single cent from drug trafficking. We have the cleanest record and most outstanding results of any nation in this hemisphere in the struggle against the production of, trafficking in, and use of drugs. It is truly shameful that the United States–the largest drug market in the world–is making such an accusation against Cuba. We know that the United States is growing more and more marijuana, and that is already being produced in most states in that country. IT WOULDN’T BE SURPRISING IF THE UNITED STATES WOUND UP PRODUCING SYNTHETIC COCAINE.” (emphasis is mine). (Reference: Jeffrey Elliot; “Fidel Castro: Nothing Can Stop the Course of History”).

President Castro spoke these prophetic words in 1985 and we witness crack cocaine (synthetic cocaine) in the mid-1980s being introduced in the black community. The drug lords in this case the U.S. Government and the Italian Mafia dumped millions of tons of crack cocaine in the poorest, oppressed and depressed communities (black and Hispanics) for test marketing, which became their drug of choice. This highly addictive and dependent drug devastated the black community and destroyed the moral and social fiber of the black community. There is no doubt in this writer’s mind that genocide and a larger conspiracy were at work. The United States Government worked overtime to extinguish the revolutionary fervor that encompassed the 1960s and the 1970s, a glorious time in the history of black America where black freedom fighters took on repression and injustice. (Reference: Mumia Abu-Jamal; Live From Death Row”).

Mumia Abu-Jamal in his book titled. “Live From Death Row,” stated, “Their quest for relief is spelled C-R-A-C-K. Crack. Rock. Call it what you will, it is, in truth, another word for ‘death’ in the African-American communities. Harvested in Latin America’s Peruvian highlands, treated in jungle labs, ‘cured’ in a chemical bath of ether and kerosene, carried into the U.S.A by government –hired pilots as a way to pay the fledgling contras’ bills, cocaine comes to Chocolate City, U.S.A., and transformed into crystalline crack, wreaks havoc on poor black life. . .Just as the ‘Just Say No’ generation got down from the political stage, tons of a new potent poison were being peddled in poor sections of town, brought to these shores courtesy of the Iran-Contra funds diversion scheme, as masterminded by that great American hero Honest Ollie North (known as Operation Black Eagle—CIA). Why would the government (the same government that says ‘Just Say No’) dare bring cocaine into the States, if not to sell it, to turn it into lucre, into cold cash?” (Reference: Mumia Abu-Jamal; Live From Death Row”).

The Civil Rights Movement had two distinct voices those led by the Dr. Martin Luther Kings, Jr. Non-Violent Movement–Ralph Bunch, A. Phillip Randolph, Roy Wilkins, Whitney Young, and Bayard Rustin; and the Militant radical voices led by Minister Malcolm X, George Jackson, Huey P. Newton, Kwame Ture (Stokley Carmichael), Jamil Abdullah Al-Amin (H. Rap Brown) and Elijah Muhammad. These African American personality produced movements, which challenged the political, economic and social systems of America; this fervor was replaced and harness by the introduction of crack cocaine in the black community. President George W.H Bush and his former Drug Czar William Bennett declared a “War on Drugs” and at the same time; they had sided with the Taliban in Afghanistan against the former Soviet Union where Bush and CIA were protecting their heroin interest; this to made its way to the black community for distribution.

Young black men has found more of a socialization in street gangs such as the Bloods, Crips, Gansta Disciples, etc., because there has been a breakdown in the black family, the church, the mosque, the educational institutions, etc., have lost contact with our youth. Most of all black youth do not have respect for black leaders because they feel alienated and detached from their sphere of influence. This writer has a nephew who is a member of Bloods Street Gang and is of the Hip-Hop generation, but conversing with him he expressed that most so-called black leaders are sellouts and who agenda is only to the highest bidder. The National Urban League has a huge convention every year to address the problems of black life; but its President and CEO Marc H. Morial does not have the street credentials to come in the black community and meet with street gang members like my nephew. They just do not respect these tailored made suit wearing, reptile shoes wearing, Mercedes Benz driving, etc., pimps called black leaders. This writer must say he agrees with the Bloods. (Reference: Russell Simmons; “Do You: 12 Laws to Access the Power in You to Achieve Happiness and Success”).

They stole it and we must return it. Moreover, this writer has always been partial towards black leaders that advocated the principle of self-help such as Marcus Garvey, Booker T. Washington, Elijah Muhammad, Louis Farrakhan, etc. that preached self-reliance and a do-for-self philosophy that was steeped in the White Anglo Saxon Protestant (WASP) beliefs of pulling one’s self up by their bootstraps. African Americans can not any longer depend upon the United States Government or some hot air Father’s Day speech delivered by Senator Barack Obama to define black life. We must break the cycle of dependency and stop being willing participants in our own genocide—the Prison Industrial Complex must be exposed on all levels. What is the solution? There must-be a redistribution of the world’s wealth, not just with an elect minority, but with the masses of humanity.

Fahim A. Knight-EL Chief Researcher for KEEPING IT REAL THINK TANK located in Durham, NC; our mission is to inform African Americans and all people of good will of the pending dangers that lie ahead; as well as decode the symbolisms and reinterpret the hidden meanings behind those who operate as invisible forces, but covertly rules the world. We are of the belief that an enlighten world will be better prepared to throw off the shackles of ignorance and not be willing participants for the slaughter. Our MOTTO is speaking truth to power. Fahim A. Knight-EL can be reached at fahimknight@yahoo.com.

STAY AWAKE UNTIL WE MEET AGAIN,

Also posted at: http://www.wakeupfromyourslumber.com/node/7518

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BLACK LIBERATION THEOLOGY: AN INTERPRETATION

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By: FAHIM A. KNIGHT

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The KEEPING IT REAL THINK TANK asked me to write more in detailed about my views on Black Liberation Theology, it seem to have aroused a lot of Americans during this 2008 presidential election. This writer had written an article on March 31, 2008 titled. “JEREMIAH WRIGHT AND THE AMERICAN DILEMMA: HE IS NOT AMERICA’S PROBLEM” The media became somewhat obsessed with Reverend Jeremiah Wright after discovering his controversial ministry, teachings and his twenty (20) year association with Senator Barack Obama, the Democratic Party presumptive presidential nominee. This over exposure of Reverend Wright just did not happen in a vacuum, but this was systematically orchestrated by some shrewd and conniving manipulators. The media is controlled by one source and they have the ability to mold and shape public opinion—disinformation and propaganda are two of their covert ploys. These mediums are designed to control the thinking of the people. The media was attempting to draw a political wedge between Senator Obama and Jeremiah Wright in order derail Senator Obama’s political momentum and besmirch his character and bring into question his judgment, credibility and integrity based on association with a so-called leftwing militant clergy in Reverend Jeremiah Wright. This writer believes that even the Dean of Black preachers Dr. Gardner C. Taylor would only nod his approval of Reverend Jeremiah Wright, a true Christian revolutionary.

In truth, if black folk were honest, there was nothing Reverend Wright said that is not preached in the historical black church tradition both past and present or in black seminaries across America. This writer has visited Shaw University Divinity (Raleigh, North Carolina), one the Historical Black Colleges and University (HBCU) many times and has had intellectual dialoged and interactions with divinity professors at this black seminary; moreover, the black experience in the curriculum is directly correlated to the Christian theological creed. This is an essential component to Black Liberation Theology as a school of thought. Yes, sometimes there is an intellectual infusion of black theology and politics coming together to give meaning and to make sense in a world that is full of earthly contradictions. Reverend Jeremiah Wright should have been applauded for his honesty and forthrightness in evaluating and assessing United States Foreign Policy and expressing a critical analysis of 9/11. America as a nation and President George Bush were wrong to attack Iraq and Afghanistan, two innocent nations and people just to steal OIL and OPIUM, which has cost the United States taxpayers over three (3) trillion dollars.

Reverend Jeremiah Wright has been speaking TRUTH TO POWER for over forty (40) years and those that were familiar with his social Gospel ministry knew of his good reputation as a defender of the “have nots.” Reverend Wright has always given decisive and critical analysis of the social, political, and economic systems of America, as well as, in particular how these dynamics have affected African Americans. Reverend Wright’s theology was socially and spiritually relevant, it wasn’t just the ordinary Christian philosophy based on the pie in the sky doctrine that you can not attain until after you die. But his theological position and work amongst black people were extraordinary, it was no different than the ministry of Jesus the Christ—the liberator of the least of these.

Some do not want to admit or to fearful to admit that for the most part black Christianity and white Christianity are two distinct and different theologies, yet they both share the Holy Bible and the “Christian religious” experience as their fundamental basis. But the historical experiences of both people black and white, in particular in the United States and the Western Hemisphere are strategically overlooked by some theologians and social scientist when evaluating Christianity in order to perpetuate the similarities and the homogeneousness in order to justify Christianity’s humanness, it has not always been that humane towards black people neither has Arab-specific Islam. The oppressor and the oppressed do not view or share the world from the same lens and they both have two opposite worldviews. Black Liberation Theology evolved out of a social and political disparity of injustice and racism. The Black Christian church has always been confronted with social contradictions that exist in the United States, which some ministers, denominations, and theologies have dealt with these dilemmas from a conservative perspective and/or have chosen to confront the contradictions in a more radical and non compromising manner. Black Liberation Theology was a response and reaction to white denial. (Reference: C. Eric Lincoln and Lawrence H. Mamiya: “The Black Church in the African American Experience”).

This writer started studying the likes of Reverend Albert Cleage (Jaramogi Abebe AgyEman) over twenty-five (25) years ago who authored two monumental books relative to Black Liberation Theology titled, “Black Christian Nationalism: New Directions for the Black Church” and “The Black Messiah.” Cleage (1911-1980) was the founder of the Shrine of the Black Madonna in Detroit, Michigan, and also founder of Pan African Orthodox Christian Church, a Black Nationalist Christian organization that placed emphasis on black values, black principles, mores, and folkways and reinterpreted the Bible to reflect an African Worldview, as opposed to the Eurocentric interpretation given to us by our former slave masters children. Minister Malcolm X in his 1964 speech titled, “The Ballet or the Bullet” mentioned Albert Cleage as a significant Christian personality in the liberation struggle of African Americans. (Reference: Alistair Kee; “The Rise and Demise of Black of Black Theology).”

Congressman Adam Clayton Powell, Jr., in the early 1960s coined the phrase “Black Power” and defined himself as the “baddest Nigger” on Capital Hill. Many have attributed the slogan “Black Power’ to Kwame Ture (Stokley Carmichael) former chairman of the Student Non-Violent Coordinating Committee and honorary member of the Black Panther Party who was given the honorary titled of minister of information, but Congressman Powell was the first to echo black power. Black Liberation theology began to make its greatest leap as a systematic theology during turbulent 1960s. Many black clergy were faced with the question of, how do we make Christianity relevant in the context of the social and political upheaval in the United States?

The United States was in unjust war in Vietnam in the 1960s and 1970s, racial tension was tearing the nation apart and Dr. Martin Luther King, Jr., was preaching non-violent social change and using the tactic of Civil Disobedience to agitate the status quo. King on August 28, 1963 led the March on Washington in which over two hundred fifty thousand demonstrators were galvanized to dramatize appalling political, social and economic conditions in America. Dr. King was a preacher by profession and a well trained theologian who had earned a Ph.D in religion from Boston University. He used the Bible as his text to criticize United States Foreign Policy and the Bible gave him enough ammunition to condemn domestic oppression, injustice and paralleled black’s struggle to those suffers written of in the Bible. Dr. King was not necessarily a proponent of Black Liberation Theology, but his social theology and activism shared a deep similarity and compatibility to the philosophical tents of Black Liberation Theology, which spoke to the oppressed. (Reference: Gayraud S. Wilmore; “Black religion and Black radicalism”).

This is a layperson’s analysis of the developments of Black theology. The writer will admit that this research, by no means, is an exhaustive analysis of Black theology. On the other hand, this article does articulate the perspectives determined by the Black theological process. This analysis looks at how Black theology deals with the major institutions, such as God, Jesus Christ, the Bible and the black church. The analysis, presented in this article relies largely on the scholarship of experts on the subject: theologians, religious scholars, sociologists, and philosophers. From the start, it would be necessary to provide, for the reader, a distinction of two major concepts: theology and religion.

According to the “Dictionary of Philosophy and Religion,” theology comes from the Greek word “theos” (God) and “logos” (discourse or reason). Simply stated as, man’s knowledge of God and His relation to the world. Hence, Black theology as interpreted by Joseph A. Johnson, author of the book, “The Black Preacher”, he explains: “Black—because of our enslaved fore-parents appropriated the Christian Gospel articulated its relevance to our freedom struggle with incisive accents that black women and men have sounded since. Theology – because our peoples’ perception of human life and history begin with God, who works in the person of Jesus Christ for liberation from every bondage.” l

Black theology has both a systematic approach and a practical approach. The two forms of methodology will be articulated in more detail. Religion, on the other hand, refers “to an institution with a recognized body of communicants who gather together regularly for worship, and accept a set of doctrines offering some means of relating the individual to what is taken to be the ultimate nature of reality.”2 The sociologists, C. Eric Lincoln offers a more functional explanation of religion, he suggests, “it is an effort to do for man what must be done to save him from the consequences of his dependency, his powerlessness.”3

Tradition­ally, religion has provided the prime cohesiveness for the black community. It is in religion, where our fragmented communities are most institutionalized. When the African was brought to America as chattel, during the infamous slave trade, they represented a variety of sociological backgrounds. The European’s “stolen” cargo was made up of people that spoke different languages and practiced different customs. Although the African’s previous lifestyles were respectfully different, each would later share the same humiliations and limitations. As a result of stripping the captives of their identities, during this awful period of America’s history, the African religious experiences had been shattered. The transplanted Africans were thought not to be “civilized” for religious training. It was common thought by the colonist that Africans were “too brutish, too ignorant, too unlike the English”4 to receive any religious instructions. As the black presents continued to grow, there became a need to offer a “religious” explanation for the existence of black men and women.

C. Eric Lincoln explains the slave’s indoctrination to the Christian persuasion:. . . in 1700s the Society for the Propagation of the Gospel in Foreign Parts, the missionary arm of the church of England, found itself with several dozen missionaries in this country without anything for them to do. . . the SPG missionaries argued that Christianity would reduce their (the slaves) proneness for lying and stealing and laziness and would in fact make them as faithful unto their masters as unto Christ himself.5

As the cry for “Black Power” became popular during the turbulent sixties, there grew an even greater since of urgency for a Black theology. It was on June 13, 1969, when the first statement on an academic Black theology was issued from Atlanta, Georgia by a group of religious scholars and theologians. Roy D. Morrison writes in the article, “Theology and Ethics,” . . . “in the seventh decade of the twentieth century, black thinkers moved into that arena known as theology.” 6 Consequently, marking an academic start to erasing the myths and misconceptions in western religious instructions. The scholarship and research of the black theologian serves as the primary conductor of the systematic approach to Black theology. James H. Cone, one of the leading scholars of the subject, bluntly states, “The goal of black theology is the destruction of everything white, so that blacks can be liberated from alien gods.” 7 A primary concept is that African-Americans and Africans throughout the Diaspora must refuse to let whites define what is appropriate for black religious philosophy. The notion of a colorless God does not benefit the promotion of Black theology. It is the conceptualization of a Black God that is key. Important because, “ . . the blackness of God means that God has made the oppressed condition Gods own condition.” 8

Furthermore, Black theology symbolizes Jesus Christ as the black messiah, reminding black people in a most consistent manner that God through Christ takes upon himself the liberation of the suffering and humiliated. Olivia Pearl Stokes, author of the article, “Black Theology: A Challenge to Religious Education, “contends: Blackness is a symbol of the being, the humanity of black people in the context of the experience African and Afro – American, blackness has meant inferiority and oppression. Insofar as Jesus Christ was subjugated and humiliated without cause to save the world, he is recognized by black theology as the oppressed man of God who took upon himself the undeserved suffering of all oppressed people. . He is the black messiah who was raised from the dead to liberate the oppressed by the power of the God who delivered Israel from the hand of Pharaoh and revealed himself as a strong deliver and liberator from every oppression of human existence.9

Consequently, the black experience of oppression and exploitation serves as the background for perceiving the God of the Bible as the God of liberation. When analyzing Christianity as it is interpreted by its followers of the Diaspora, one must take a more objective look at the primary source of reference, the Bible. Black theology’s hermeneutical (study of the interpretation of the Bible) position, according to Cone’s Perspective is: “The Bible is the witness to God’s self-disclosure in Jesus Christ. Thus the black experience requires that Scripture be a source of Black Theology. For it was scripture that enabled slaves to affirm a view of God that differed radically from that of the slave masters. The slave masters’ intention was to present a ‘Jesus’ who would make the slave obedient and docile. . .Many blacks rejected that view of Jesus, not only because it contradicted their African heritage, but because it contradicted the witness of scripture.” 10

Considering the wickedness of the individuals who have tampered with Scripture, objectiveness must be applied when reading the Bible. The South African theologian, Itumeleng J. Mosala, emphasizes, “the insistence on the Bible as the ‘word of God’ must be seen for what it is: an ideological maneuver whereby ruling class interests in the Bible as in our society today are converted into faith that transcends social, political, racial, sexual, and economic divisions. In this way the Bible becomes an historical inter-classiest document.” 11

To help serve the African of the Diaspora from becoming more persuaded by myths and exaggerations promoted by the Bible, Mosala recommends that, “a new exegetical starting point is established by black theologians “. . . anything else is a tinkering with what in fact must be destroyed.” 12 The black church is undoubtedly the primary location, where the manifestation of black theology can develop. The church has been successful at a number of accomplishments, serving predominantly as the last existing fixture in our communities. Benjamin Mays, the longtime President of Morehouse College in Atlanta, tells about the stability of the black church during the period before 1933: The church was the first community or public organization that the Negro actually owned and completely controlled. And it is possibly true to this day that the Negro church is the most thoroughly owned and controlled public institution of the race .13

The black church is the domain of the pastoral minister. It is here, where the practical approach of Black theology is exercised. The practical approach is more compelling, more concrete, than the systematic approach. This methodology relies largely on the charismatic orator. It is the reverend’s cadence and style of delivery that is oftentimes more lasting than the content of the sermon. Gayraud S. Wilmore, Dean and Professor of Afro-American Religious Studies at the New York Theological Seminary, challenges the black preacher, suggesting, “they need to be constantly reminded that the ‘old religion’ among our people had a powerful, though sometimes covert, social action and cultural renewal component that was utilized by our predecessors in lyceums, literary societies, benevolent clubs and abolitionist groups with the congregation..” 14

Black theology does have its skeptics and varying degrees of skepticism. Its principles are mostly challenged by fellow theologians and religious scholars. William Jones, a Unitarian minister, argues from the prospective of theodicy and black humanism. He questions, “if there is a God, why do people suffer (undeservedly)?”15 He continues his scrutiny, “since black theologians base their claims that God is the liberator of all the oppressed in the Exodus story, what proof, what historical example is there in the black experience to warrant these claims? For such claims to be justified, blacks should be able to point to events in black history which reflect the liberation acts of all the oppressed in the Exodus story, what proof, what historical example is there in the black experience to warrant these claims? For such claims to be justified, blacks should be able to point of events in black history which reflect the liberation acts of God. . Black people have no right to make claims on other people’s histories’ and base their hopes on them as if they were their own history, Since there is no historical event, to which, they can point to that shows that the biblical God is on their side as their liberator.”16

In addition, to Jones’ doubts, are more constructive analyzes, offered by fellow black theologians Cecil W. Cone and Albert Cleage. Cecil W. Cone, author of “The Identity Crisis in Black Theology” (1975), strongly contends that Black theology should build more solidly on the black religious experience and tradition, emphasis placed in this area would decrease the identity crisis in theology. Albert Cleage, author of “The Black Messiah” (1968), supports the installing of an even more dominate effort at promoting black nationalistic interpretation of biblical religion and the black church. However, a more easily detected shortcoming, is the ineffectiveness black theologians’ encounter when attempting to convey their scholarly analysis to the masses of Africans of the Diaspora. The unfortunate reality is that, theologians only seem to talk to theologians. Perhaps, because of its abstract nature, the lofty rhetoric, or the short time that it has been a practiced science, may attribute to its minimum attractiveness at this time.

The validity of black theology is not the most important element. Rather, the reality and relevance of its purpose is its most important feature. Mari Evans, writing as a young poet, captures the essence of a liberated religious posture in the poem, “Speak the Truth to the People”, she writes: the world; 5) to develop panoramic images of our experiences in the black churches. The black church is also faced with changing roles. In order to remain a viable factor, each black church must create its own community outreach agenda. without a sense of mission, the black church will become useless temples of hope, if it does not evolve within the context of an ever changing political, social and economic world—change is not stagnant it is constant. The black church must adopt new platforms which to continue to address the needs of their challenging congregation.

In an article written by Hollie I. West, “Down from the Clouds,” recent innovative ideas were discovered. “In Detroit the Joy of Jesus ministry has no congregation, cleans yards, restores houses, tutors youngsters, sends kids to camp and combat crimes The six-denomination Congress of National Black Churches, based in Washington, is working to establish economic development and anti-drug programs for individual churches in the District of Columbia, San Diego, New York City, Memphis, Atlanta, and Chicago.” 18 Innovative programs will strengthen the black church, thus creating a more stabled forum for Black theology to evolve.

Fundamentally speaking, Black theology seems simple to promote to the “lost” African of the Diaspora, but a more in depth analysis indicates otherwise. There has to be a restructuring of ideology implemented by each of the “lost” peoples of Africa. Not until individuals seek to expand their own knowledge of their existence will Black theology become a more dominant persuasion. It will be incumbent upon the black church and members to utilize its greatest potential. Black theology must take seriously the suffering and cruel treatment that its people are victims of.

However, Black Liberation Theology will always remain viable, as long as racism and injustice exist and the black church will continue to have the job, duty and responsibility to answer with a critical and decisive voice, unless it renders its-self useless and obsolete. Black Liberation Theology is not a racist doctrine or teachings of hate, but it affirms how black people see God and the prophets and interpret religion from their own theological definitions. This writer enjoys the Ministry of Dr. Pastor Frank Reid III of Bethel AME Church in Baltimore because Dr. Reid’s sermons are practical and relative to his black congregation worldview, it represents messages of a collective conscience and a collective experience rooted in the black tradition. This writer loves good ole southern black preaching; although I am far from being religious, but my spirituality helps me embrace all truth regardless of the paths and labels we apply to the Creators existence. This writer must admit he detest mega preachers and ministers such as T.D. Jakes, Creflo Dollar, Eddie Long, Fred Price, etc., and many more like them; these religious gangsters, pimps and crooks are robbing their congregations blind and many of them are to ignorant to know what is going on. These prosperity base ministries are only designed to financially empower these ego driven ministers to the detriment of a suffering black masses. They live bourgeoisie and lavish lifestyles selling the greatest con game ever invented—religion.

Fahim A. Knight Chief Researcher for KEEPING IT REAL THINK TANK located in Durham, NC; our mission is to inform African Americans and all people of good will of the pending dangers that lie ahead; as well as decode the symbolisms and reinterpret the hidden meanings behind those who operate as invisible forces, but covertly rules the world. We are of the belief that an enlighten world will be better prepared to throw off the shackles of ignorance and not be willing participants for the slaughter. Our MOTTO is speaking truth to power. Fahim A. Knight can be reached at fahimknight@yahoo.com.

Stay Awake Until We Meet Again,
Fahim A. Knight

NOTES

1 0livia Pearl Stokes, “Black Theology: A Challenge to Religious Education,” in Religious Education and Theology (Maryknoll, New York: Orbis Books, 1982), 72.

2 William Reese, Dictionary of Philosophy and Religion: Eastern and Western Thought (Sussex, New Jersey: Humanities Press, 1980), 488.

3 C. Eric Lincoln, “Contemporary Black Religion,” Journal of the Interdenominational Theological Center, Spring (1978), 91­104.

4 Ibid., 91

5 Ibid., 91.

6 Roy D. Morrison, “Theology and Ethics,” in Philosophy of Religion and Theology (Sussex, New Jersey: Humanities Press, 1975), 124.

7James H. Cone, “God in Black Theology,” in A Black Theology of Liberation (Maryknoll, New York: Orbis Books, 1986), 62.

8 Ibid, 63.

9 Olivia Pearl Stokes, “Black Theology,” in Religious Education and Theology, 63.

10 Itumeleng J. Mosala, “The use of the bible in Black Theology,” in The Unquestionable Right to be Free (Maryknoll, New York: Orbis Books, 1986), 177.

11 Ibid., 179.

12 Ibid., 185.

13 Benjamin E. Mays and Joseph W. Nicholson, “The Genius of the Negro Church,” in Afro-American Religious History: A Documentary witness, edited by Milton C. Sernett (Durham, North Carolina: Duke University Press, 1985), 338.

14 Gayraud. S. Wilmore, “Pastoral Ministry in the Origin and Development of Black Theology,” The Journal of the Interdenominational Theological Center, Spring (1986), 213-224.

15 Mokgthi Motlhabi, “The Historical Origins of Black Theology,” in The Unquestionable Right to be Free, 43.

16 Ibid., 44.

Selected Bibliography

The Original African Heritage Bible- Dr. Caine Hope Felder
What Color was Jesus- William Mosely
Yeshua the Hebrew Messiah or Jesus the Christian Christ-Rabbi Ben Ammi
The Messiah and the End of this World- Rabbi BenAmmi
The Black Messiah- Rev. Albert Cleage
The Black Christ- Kelly Brown Douglas
God, the Bible and the Black man`s Destiny- Dr.Ishakamusa Barashango
Afrikan People and European Holidays-Dr. Ishakamusa Barashango
Adam, Where are you- Dr. Jawanza Kunjufu
The African Origins of Judaism- Jose Malcioln
The TRUTH about Black Biblical Hebrew-Israelites- Ella Hughley
Our Black Seminarians and Black Clergy without a Black Theology- Dr. Yosef ben-Jochannan
The Black Presence in the Bible- Rev. Walter McCray
What if Blacks did not Exist- Felix Ehui
The Valley of the Dry Bones- Rudolphf Windsor
From Babylon to Timbuktu- Rudolphf Windsor
Black Biblical Heritage- Dr. John L. Johnson

David Horowitz and The Mechanics of the Zionist Exploitation of Blacks

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Wednesday, February 27, 2008

David Horowitz and The Mechanics of the Zionist Exploitation of Blacks

Huey Newton and his Jewish Lawyer Faye Stender at a press conference following his release from Alameda County Courthouse jail for the murder of a police officer.

By Curt Maynard

I recently read David Horowitz’s autobiography Radical Son. Horowitz was a well- known Marxist journalist in the 1970s supposedly transformed into a less well-known modern day neo-conservative converso. He once wrote for the Ramparts, a liberal Marxist rag that touted every single degenerate cause in the late sixties and early seventies, actively supported the Black Panther Party, and rubbed shoulders with the likes of Huey Newton, Elaine Brown, Angela Davis, Jerry Rubin, Tom Hayden, Jane Fonda and Abby Hoffman. Horowitz’s Radical Son is really nothing more than the author’s weak attempt to explain how it is that he so easily converted to neo-conservatism from a radical 1970s Jewish liberal. The book is little more than liberal propaganda of the crudest nature from beginning to end. According to Horowitz he finally “saw the light,” he came to see that Marxist groups like the Black Panthers weren’t ideologically motivated at all, that they were instead composed of “thugs,” and that they used the cause to forward their own agendas, mostly of a self absorbed criminal nature. For most people the idea that the Panther’s were a criminal organization isn’t anything new, but Horowitz wants the reader to sympathize with him, so he reinvents the Panther’s just as he did in the seventies in an effort to confuse the simpleminded reader. This is an interesting process and extremely difficult to identify unless one is familiar with kosher revisionism.

First off Horowitz wants the reader to believe that the he, David Horowitz was never motivated by anything except the most altruistic and benevolent of causes – Marxism – true Marxism, brotherhood, equality and tolerance and all that rhetoric. Unfortunately, according to Horowitz, he was stymied at every opportunity by less ideologically motivated sell-outs who took advantage of Horowitz’s devotion to the cause and naivety. Horowitz is tricky though – he does this in such a way as not to expose himself for what he really was, a fanatical anti-Gentile Jew that exploited the Black Panther’s to advance Jewish interests – Zionist interests for those still not inclined to see that Zionism is nothing more than Jewry’s latest “ism.” He wants the reader to believe that he admired Huey Newton, the one time leader of the Black Panthers, who was gunned down on an Oakland street corner in the late eighties; the result of a bad drug deal. Horowitz wants the reader to believe that Newton guided and/or mentored Horowitz rather than the other way around. He does this by constantly inserting insinuations in the text that suggest he felt ecstatic every time Newton treated him as an equal and/or accepted some of his advice. He gives himself away though by telling the reader that it was he that raised considerable sums of money for the Panthers from his wealthy Jewish friends. In fact, Radical Son names so many Jews within its pages that it reads like the guest list at a New York City Bar Mitzvah. Horowitz exposes other interesting facts about Huey Newton that suggest Newton was “bought and paid for,” in a sense, by divulging the fact that another extremely wealthy and well connected Jew by the name of Burt Schneider financed Newton’s lavish lifestyle, which included paying for Newton’s drug habit, which was quite considerable if Horowitz is to be believed, as well as a house in an upper scale neighborhood.

In one exchange between Newton and Horowitz, the author suggests that he felt morally obligated to correct an erroneous belief that had developed in the Panther party; yep, you guessed it, anti-Semitism. According to Horowitz, some Panther’s had come to accept this racist idea because of Stokely Carmichael and his less than revolutionary belief that Jews within the movement were acting as a Fifth Column and weren’t particularly interested in the black cause; sound familiar? Of course Horowitz carefully sets up his narrative in such a way that the naïve reader will reject the possibility that what Carmichael believed might have had some basis in reality; Horowitz does this by admission and denial – a common tactic employed in kosher revisionism. According to Horowitz, after a time he felt honored to be thought of as an equal by Newton and for that reason he was “emboldened,” to speak his mind:

“Talking to Huey as a kind of equal…. emboldened me to raise yet another difficult issue. A strain of anti-Semitism had developed in the Party during the years he [Newton] was in prison. Of course, the Panthers were not alone among black radicals in their attacks on Jews. In 1966, Stokely Carmichael and the leaders of the SNCC had expelled whites from the civil rights organization, accusing them of being a fifth column inside the movement. Since Jews were a near majority of the whites in these organizations, and had played a strategic role in organizing and funding the struggle, it was clear to everyone that they were the primary target of the assault. This was underscored by the support that Carmichael and the black left gave to the Arab states during their 1967 attack on Israel.[1]”

In the above paragraph Horowitz absolutely reveals himself to be the liar he is, but it goes unnoticed by the vast majority of readers because most people aren’t aware of the fact that Israel preemptively attacked the Arab states on June 5, 1967, not the other way around. This is what I would refer to as “kosher revisionism,” and it is quite common in the world today, as a matter a fact, it’s the norm. Historical revisionism has developed a bad name primarily because kosher revisionism rules the airwaves, radio and television; ethnic Jews have a near monopoly on the media in all its forms, and for that reason, lies like Horowitz’s go unnoticed by most people. Horowitz predictably sets up his “admission,” i.e. that Jews were disproportionately represented in the black civil rights movement by first prostrating himself in such a way as to fool the reader into believing that he, Horowitz, was only able to influence Newton, because Newton, the black man in the relationship, felt that Horowitz was an equal. Many people will laugh at the very idea that a Jew would consider any black to be an equal – as a rule, Jews loathe blacks more than they do whites, but they find that exploiting blacks is advantageous to the advancement of their agenda, and it is for this reason, and no other, that they associate with blacks. Many blacks know this; perhaps that is why the unapologetic and openly pro-white Larry Darby polled as many black votes as he did in the recent June 5, 2006 democratic primary election for Alabama Attorney General; because he is vociferously critical of organized Jewry. An excellent book on the reality of the Jewish/Black relationship is The Secret Relationship Between Blacks and Jews, put out by the Nation of Islam, a group Horowitz absolutely despises as shown by the fact that he allegedly considered the Nation to be more violent than the Black Panther’s, a total joke really, and one that no knowledgeable person could possibly accept. Horowitz again “creates,” this impossibility by revealing that he promised a property owner that a building the owner was to sell to the Black Panther’s wouldn’t be used by any violent black groups like the “Nation of Islam.”[2] In this case, Horowitz kosher revisionism borders on the absurd, yet most readers won’t pick it up, again because the predominantly Jewish media has so effectively smeared the Nation of Islam, that most Americans know very little about them, other than they are supposedly anti-Semitic and violent. The truth is that the Nation understands the nature of the Zionist and hasn’t shied away from talking about them, or documenting factual stories that relate the actual relationship that Jews have with blacks; which is now and has always been exploitative. In this vein, Horowitz again attempts to create a sympathetic response from the reader by alluding to the idea that he, and Jews in general, were actually the ones that had been exploited by the Panthers. He again divulges important admissions in respect to Jews and the civil rights movement, and then denies that these Jews were motivated by anything but altruism – and again he endeavors to reinforce his earlier lie at the expense of the Arabs:

“I began to review events of the past to which I had paid little attention before, like the expulsion of the Jews from the civil rights movement in 1966. Jews had funded the movement, devised its legal strategies, and provided support for its efforts in the media and in the universities – and wherever else they had power. More than half the freedom riders who had gone to the southern states were Jews, although Jews constituted only 3% of the population. It was an unprecedented show of solidarity from one people to another. Jews had put their resources and lives on the line to support the black struggle for civil rights, and indeed two of their sons – Schwerner and Goodman – had been murdered for their efforts. But even while these tragic events were still fresh, the black leaders of the movement had unceremoniously expelled the Jews from their ranks. When Israel was attacked in 1967 by a coalition of Arab states calling for its annihilation, the same black leaders threw their support to the Arab aggressors, denouncing Zionism as racism.[3]”

Here again Horowitz reveals what a propagandist he is, as mentioned previously the Israeli’s preemptively attacked the Arab states in 1967, not the other way around, thus in no sense could the Arabs be considered “aggressors.” Once again Horowitz admits to the fact that Jews were disproportionately represented in the black civil rights movement, a fact that many liberal college professors are still afraid to acknowledge to this day. Earlier Horowitz attempted to convince the reader that he felt honored to be thought of as an equal by Huey Newton, but in the above paragraph he reveals something he had carefully hidden up to this point in his biography and that is the fact that Jews single handedly funded the black civil rights movement, that they essentially developed all its strategies and that they utilized their media to advance its causes, ideas that organized Jewry has collectively denied for more than forty years. Now I ask the reader – does this sound like a relationship founded on the concept of equality?

The truth is Horowitz was never a Marxist, a socialist or otherwise, except in name, and only where it might have been beneficial to Jewish Supremacism, Horowitz clearly reveals this when he classifies Natan Sharansky as a persecuted Russian dissident,[4] rather than what Sharansky really is, a fanatical Zionist, hater of Gentiles, purveyor of holocaust lies, and Israeli Cultural Minister. No doubt Horowitz’s attempts to delude certain Panther’s in the 1970s wasn’t entirely successful, that is why he focused on the corrupt drug addict Huey Newton, who he knew was weak and would be willing to compromise in all the necessary ways.

One last telling example of Horowitz’s Zionist, rather than socialist leanings, is his insistence that Huey allow him to write a “position paper,” for the Black Panther party on the Arab/Israeli relationship, which only reinforces the fact that Horowitz, even in the early 1970s, was focused on issues that were good for Jews, rather than what would advance the allegedly revolutionary plans of the Black Panthers and the so called Black civil-rights movement. Horowitz wasn’t stupid however, he knew he had to dress up his propaganda in such a way as not to give away what his intentions really were, so he employed his considerable writing skills and inserted the following rhetoric in the paper:

“Though the ultimate survival of Jews and Palestinians, as of all peoples, depends on the revolutionary overthrow world imperialism and Capitalism…[5]”

Although in the 1970s this wasn’t a strange position for a supposed liberal and revolutionary to take, it is ironic that today Horowitz is a vociferous defender of both, at least when it concerns the racist state of Israel and its imperialist expansionism. In the end, Horowitz’s relationship with Huey Newton was based upon mutual need, Newton was never ideologically motivated, he was a violent pimp that bathed in the persona of a revolutionary and Horowitz was a Zionist propagandist that played the role of a concerned Jewish liberal, and who required a front man and found it in Huey Newton.

[1] Pg. 227.
[2] Pg. 231.
[3] Pg. 275-276.
[4] Pg. 277.
[5] Pg. 228.

Barack Obama the Candidate of Change: The Party with the Same Old Game by Fahim Knight

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{Thanks to Fahim for another great article and for addressing the question I posed to him awhile back about looking into Dr. Paul. Fahim is not alone and does understand the false left/right paradigm that pervades our society. I hope that his writings get more exposure in the African American community as I consider him a unique spokesman and friend. Kenny}

Barack Obama the Candidate of Change: The Party with the Same Old Game

“BLACKS LOVE THE DEMOCRATS BECAUSE THEY GIVE THEM NOTHING”

By Fahim A. Knight

This writer is sick and tired of African Americans reminding me of how noble and precious the right to vote is and yet they do not have the political savvy or the political ingenuity to take this so-called precious and alienable right and use it tactfully and strategically, which to broker the best political deal for black America—today and tomorrow. The majority of these advocates were involved in the 1950’s and 1960’s Civil Rights movement and they fought against disenfranchisement, segregation, racism, discrimination, injustice, etc. It was their struggles for social, political, and economic inclusion which without doubt the present day black Americans are the beneficiaries of these past struggles.

African Americans in 2008 have to be a little more political astute and not be charmed by Senator Barack Obama’s charisma and his pigmentation or by Senator Hillary Clinton so-called history of liberalism. Senator Obama and Senator Clinton have not done anything worthy of receiving the black vote. There is an urban talk show host named Michael Baisden, an African American host of a syndicated talk radio program that is aired in fifty-seven (57) cities across America and what stuck me was Basiden has proven himself to have some political influence over his predominate black listening audience. It was Baisden radio activism that helped galvanize over 50,000 African American during the Jena Six protest in Jena, Louisiana. But what has been interesting about Baisden is that he has remained politically non-committed and urged his listening audience to be patient and let’s hear the platforms of all the candidates prior to and just not endorse Obama because he is African American and a Democrat. This writer must commend Baisden on exercising intelligence.

This writer agrees that African Americans should be grateful and they do owe a debt of gratitude to the political pioneers and trailblazers that went before them giving their lives and made untold sacrifices in order to remind America of the language written in the 15th Amendment to the United States Constitution and without a doubt the African American Senator Obama, in particular and all of black America in general, are truly standing on the shoulders of history incurred by their past ancestors. Many paid the ultimate price with their lives to ensure that America lived-up to its so-called creed of Democracy. The 1964 Civil Rights Act and the 1965 Voting Rights Acts that were passed into law granted black Americans with the legal legislation which to ensure fairness and equity, as well as equal protection under the law. The literacy test and poll taxes, as well as other discriminatory barriers were struck down, which in theory gave blacks the equal accessibility to use the electorate free of intimidation and prejudice.

This writer could never forget the works of Fannie Lou Hamer, a Democrat of the Mississippi Democratic Freedom Party; I have this poster of Fannie Lou Hamer that hung in my home for over twenty (20) years, it stated, “As a Mississippi sharecropper thrown off her land because she tried to register to vote, Fannie Lou met this challenge by becoming a leader trying to get others to register. She worked the Student Non-Violent Coordinating Committee (SNCC) and the new militant Mississippi Freedom Democratic Party, and helped set up a farm cooperative where poor people could own the land they worked on. This hard working courageous Sister, despite having been torturously beaten by the police and facing many other challenges, was one of the most powerful speakers, organizers, and fighters in the Civil Rights Movement. Her strong dedication to freedom continues to inspire us all.”

Organizations such as National Association for the Advancement Colored People, Southern Christian Leadership Conference, Student Non Violent Coordinating Committee, Congress of Racial Equality, etc., did yeoman’s work in the area of voter’s education and registration in the deep segregated South. This writer comes from a family of Democrats and whether or not this partisan choice was out of mere tradition, more so than being adopted out political ignorance has always left this writer baffled and inquisitive at the same time. African Americans have this misperception that the Democratic party has always served their political interest and maybe this syndrome developed from four term Democrat President Franklin D. Roosevelt (1882-1945) and his New Deal programs that moved the United States beginning with his administration in 1932 from one of the worst economic recession known as the Great Depression into the beginning of economic prosperity.

Many blacks were giving jobs in the 1930s building bridges and highways, which provided a means to earning a living in spite of the nation’s economic hardships. Eleanor Roosevelt also was considered a friend of the African American race, which she extended her philanthropy and goodwill ambassadorship to the black community. Wikipedia stated, “During the Great Depression of the 1930s, Roosevelt created the New Deal to provide relief for the unemployed, recovery of the economy, and reform of the economic and banking systems. Although recovery of the economy was incomplete until almost 1940, many programs initiated in the Roosevelt administration continue to have instrumental roles in the nation’s commerce, such as the FDIC, TVA, and the SEC. One of his most important legacies is the Social Security system.”

“Roosevelt won four presidential elections in a row, causing a realignment that political scientists call the Fifth Party System. His aggressive use of an active federal government re-energized the Democratic Party, creating a New Deal Coalition which dominated American politics until the late 1960s. He and his wife, Eleanor Roosevelt, remain touchstones for modern American liberalism. Conservatives vehemently fought back, but Roosevelt usually prevailed until he tried to pack the Supreme Court in 1937. Thereafter, the new Conservative coalition successfully ended.”

Blacks perhaps associated liberalism with the Democratic Party because of the New Deal that was led by a Democratic president and to their long term detriment developed this unconditional affection and love for the Democratic Party that was based on un-reciprocated loyalty, which is steeped in a political psychology, that is unexplainable and only blacks as a culture and a race have found sanctity in this party’s history of betrayal and broken promises. They can not say no and let go of the Democratic Party because of the fear of not being the primary recipients of their so-called liberal government style of leadership. May be the dream of the “Great Society” and the war on poverty advocated by President Lyndon Baines Johnson left a people politically optimistic and forty (40) years later are still holding onto unfulfilled promises made by the Democratic Party.

They have been foolishly looking for another John F. Kennedy and Robert Kennedy to pacify them and since the 1930s casting their votes directionless (with a hit and miss intent) and often their vote has always been manipulated for the political interest of everyone else, but themselves. Black leadership on behalf of the Democratic Party has been responsible of herding the innocent sheep to the political slaughter in lieu of self-interest and the rewarding of bourgeoisie life styles.

Minister Malcolm X in his ‘The Ballot or the Bullet’ speech delivered April 1964 in Detroit, Michigan stated, “A Democrat. A Dixiecrat is nothing but a Democrat in disguise. The titular head of the Democrats is also the head of the Dixiecrats, because the Dixiecrats are a part of the Democratic Party. The Democrats have never kicked the Dixiecrats out of the party. The Dixiecrats bolted themselves once, but the Democrats didn’t put them out. Imagine, these lowdown Southern segregationists put the Northern Democrats down. But the Northern Democrats have never put the Dixiecrats down. No, look at that thing the way it is. They have got a con game going on, a political con game, and you and I are in the middle. It’s time for you and me to wake up and start looking at it like it is, and trying to understand it like it is; and then we can deal with it like it is.”

It was President John Kennedy that authorized the surveillance and illegal wiretaps on Dr. Martin Luther King, Jr., eavesdropping on King’s private conversations and initiated the Cointepro Counter intelligence program spearheaded by J. Edgar Hoover and the Federal Bureau of Investigation, which eventually led to the assassination of Dr. King, as well as on Minister Malcolm X.

But this writer can vividly remember that in his mother’s home and grandmother’s home in the 1960s they each had pictures of President John Kennedy, Attorney General Robert Kennedy and Dr. Martin Luther King, Jr., together on one portrait. The symbolism had far reaching political and psychological implications; this picture was above reproach and possessed sacred statue and was not open for criticism—the interpretation was that African Americans social, political and economic aspirations were tied too these three
American Democrat icons who were so-called blessed to reach martyrdom status and in the back of their minds John Kennedy, Robert Kennedy and Dr. King was the next thing to the reincarnation of Jesus Christ.

If this writer could attempt to describe the relationship, it is slavish and unbeneficial to the masses of black Americans, but they do not know how to break the chains and the Democratic Party is smart enough to know that blacks do not have the moral courage to let Pharaoh go. Thus, the Democratic Party does not have to make any political concession because African Americans have not demonstrated political sanity.

Minister Malcolm X stated in a book written by Archie Epps titled, “Malcolm X and the American Negro Revolution: The Speeches of Malcolm X stated, “There were two kinds of slaves, the house Negro and the field Negro. The house Negroes—they lived in the house with the master, they dresses pretty good, they ate good. . .They loved the master more than the master loved himself. . . If the master’s house got caught on fire, the house Negro would harder to put the blaze out than the master would. If the master got sick, the house Negro would say, ‘What’s matter, boss, we sick? And if you came to the house Negro and said, “Let’s run away, let’s escape, let’s separate,’ the house Negro would look at you and say, ‘Man, you crazy. What you mean, separate? Where is there a better house than this?’

Minister Malcolm X further stated, “On that same plantation, there was the field Negro. The Field Negroes—those were the masses. The Negro in the field caught hell. He at leftovers. In the house they ate high on the hog. The field Negro was beaten from morning to night; he lived in a shack, in a hut. . .He hated his master. He was intelligent. When the house caught on fire, he didn’t try to put it out; that field Negro prayed for a wind, for a breeze. When the master got sick, the field Negro prayed that he’d die. If someone came to the field Negro and said, ‘Let’s separate, let’s run’ he didn’t say, ‘where are we going?’ He’d say, ‘Any place is better than here!’ You’ve got field Negroes in America today. I’m a field Negro. The masses are the field Negroes.”

However, the Republican Party do not know how to play political shrinks and administer mental health treatment and for over eighty (80) years have for the most part ignored the black electorate and hadn’t made any real appeals to tap into this traditional Democratic base, which in 2008 feel abandoned and ostracized by the Democratic party. This writer is by know means advocating the Republican conservative agenda nor is he suggesting that African Americans leave the Democratic Party, but what he is suggesting, is destroying the boogieman syndrome that has been associated with the Republican Party relative to African Americans, which allows the Democratic Party to continue to be in the best position election after election for receiving the African American vote. Yet at the same time the Democratic Party do not have to make any political concessions to 13% of the American population because of foolish and irresponsible leadership that possess an insane love for the Democratic Party.

Many blacks do not know why they are democrats, they often inherited the donkey as family political tradition or they heard some ignorant preachers, mis-educated teachers, and self-fulfilling politicians advised them that it was sinister to cast a ballot for a Republican candidate without ever hearing whether or not they agreed or disagreed with the message. This writer knows that the ghost of the Kennedy brothers and Dr. King haunts the political psyche of the African American. To continue give their vote to a party that has told you to kiss their——-is insane and ludicrous.

Barack Obama should not receive the black vote just because he is a Democrat and he happens to be black. Hillary Clinton should not receive the black vote, just because she is a Democrat and wife of former President Bill Clinton, which for some peculiar reasoning blacks have a love affair with the Clintons that is incomprehensible. Thus have black people presented Senator Obama with a black political agenda? and, if so what is his response or does he know that blacks have politically cornered themselves by being largely a one party (Democrat) affiliated ethic bloc with no counter-alternative and for that reason has weaken its own negotiating leverage when it comes to making demands on Democratic politicians.

The Democrats may even listen, but do not feel any external pressure to be responsive because in the long run this loyal black Democratic bloc will not deviate from the political norm and therefore the Democratic party do not have take any risk. The Republican Party has been perceived by blacks as being the party of the rich and the white economic elite; thus blacks historically haven’t been able to find an identifiable philosophical ideology with the Republican Party.

Claud Anderson in his book titled, “PowerNomics: The National Plan to Empower Black America” stated, “Though a divorce proceeding has yet to be announced, the marriage between the Democratic Party and Black America, which was consumed in the 1940s, is on the rocks. The Democratic Party has been unfaithful to Black America. Instead of taking care of its home base of loyal Black voters, the Democratic Party downgraded Black rights and took up with every ethnic, class, gender and language issue group, regardless of their party affiliations. The Democratic Party and the Black civil rights leaders brought down an array of minority and women upon the backs of Blacks before they had a chance to catch up from centuries of slavery and Jim Crow segregation. What can the Democrats or Republican parties do for Black people in the 21st century? Contrary to the advise of traditional civil rights liberals who encouraged Black voters to stay in a failed marriage and conservatives who advocate that Blacks divide themselves between the two national parties, thus diluting their voting power. Black voters should reject both options, Black voters must ethno-aggregate and become totally independent, forcing both parties to court them.”

This writer did not necessarily agree with Reverend T.D. Jakes and Reverend Creflo Dollar political dispositions, but for reasons other than their willingness to vote for a republican candidate. The likes of these black high profiles Christian Evangelist in 2000 and 2004 backing President George Bush and the so-called conservative agenda led this writer to be suspicious because Bush had confused them on what were Christian values, and imparted his interpretation of Christian ethics and morality versus the conversation focus being rooted in political expediency. The black Christian clergy as well, perhaps had their own ulterior motives viewed in the realm of prosperity ministry teachings and their sight were on Bush’s Faith-Based Initiatives—money and many black Christians were encouraged and somewhat deceived by these greed driven clergymen to cast votes for the republican presidential candidate George W. Bush.

The academician and scholar Stephen L. Carter in his book titled “The Culture of Disbelief” stated, “Since the emergence of Jerry Farwell’s Moral Majority as a short-lived political force in the 1980s, and with the burgeoning influence of Pat Robertson’s Christian Coalition in the 1990s, the relationship between the Republican party and the religious right has been the subject of much vitriol, and much alarm. After the 1992 Convention, the alarms reached fever pitch. One political columnist warned. ‘Unless moderate Republicans understand the Houston convention as a wake-up call . . . they’ll find the GOP entirely in the hands not merely zealots.’(Moderate Republicans may be awake at last, for they have formed the Republican Majority Coalition with the avowed intention of saving their party from its right wing—just as the Democrats who formed the Democratic Leadership Council in the early 1980s sought to save their party from its left wing, and wound up electing a president.)

The motive of this strange relationship between the conservative black Christians and the predominately white Republican Party was intriguing to say the least, but this recent history has shown us that it was not grounded in any long term meaningful basis that would represent a new political dynamic of sustainability for African Americans in a two party system. However, although both groups had separate political agendas, Jakes, Dollar and Bishop Eddie Long did have enough courage to curtail ties with Democrats in the two said elections and from that perspective this was not only commendable but ground-breaking.

The majority of traditional black leadership has had many legitimate political reasons to sway black voters away from the Democratic Party based on neglect and their inadequate ability from time too time in addressing issues relevant to blacks in particular and the nation in general. The black religious right from that perspective has demonstrated more outwardly courage by their willingness to cut ties with the Democratic Party. Politics is not based on loyalty, yet loyalty has its place in politics, but expediency is ordinarily the glue that holds political coalitions together and by refusing to acknowledge this reality has entrapped blacks politically, which has render them politically inconsequential and politically ineffective. Although, blacks represent one of the largest “organized” voting blocs in America and still have very little power to alter change. Something is wrong with this political dynamic.

Blacks are a loyal people and the Democratic Party has made them the doormat for this very reason. Perhaps T. D. Jakes should have been applauded for his stance in 2000 and 2004, as opposed to being criticized by the old guard—black traditional liberal leadership and could have been lauded as a religious-political visionary. He at least advocated change from the political norm. But as stated above this writer know that in one sense, Jakes and the Bush republican conservatives made strange bed fellows. For example, how can you advocate pro life and kill over million innocent Iraqi citizens? And how could the black Christian right in good conscience justify supporting a regime that has demonstrated anti-Christian values since September 11, 2001? This type politics served as an antagonistic contradiction.

Jeffrey Toobin in his monumental book titled, “The Nine: Inside The Secret World of the Supreme Court” stated, “In 2000, Bush had campaigned as a ‘compassionate conservative’ and a ‘uniter not a divider,’ pledging to surmount the partisanship that had consumed Washington during the Clinton years. But in 2004 race, Bush shifted to more ideological priorities, hoping to motivate a conservative base, mostly evangelical Christians, that had felt slighted during the earlier contest. The issues that mattered most to them were all on the Supreme Court’s agenda, and so the Court played a more central role in Bush’s second campaign.”

Black Americans just do not understand the power in bloc voting and political leveraging, as well as, the importance of voting issues and not a candidate’s party affiliation. This writer has been trying to break this ineffective traditional cycle amongst blacks for over two decades. But parting ways with tradition is not always easy; it is a mindset that is inculcated in a set of perceived values that are not viewed from the lens of right and wrong, but social, political, economic components found compatible to a worldview.

This writer has had the pleasure to meet a young man online via MySpace named Kenny out of Tennessee who has post a sizable amount of my material on his Myspace page and at http://kennysideshow.blogspot.com. Kenny is a Caucasian who is committed to presenting alternative views on his Blog that is very seldom addressed by the mainstream medium. Moreover, Kenny posed a very interesting question to me relative to the possibility of African Americans considering supporting the visionary Texas Republican Dr. Ron Paul’s candidacy for president; although this writer knew that Kenny’s question was bit idealistic because many blacks do not know who Congressman Ron Paul is, and more so than that, he had the proverbial title of republican attached to his name. This does not say much about political literacy in a deep pool of presidential candidates jockeying to become the next U.S. president.

You would think assessing and evaluating all the candidates would be top priority in order to get an understanding where each candidate stands on the issues. This writer in many ways agrees with Kenny, why not Congressman Ron Paul? But blacks politically have been doomed by political tunnel vision; and their minds from the beginning have been set just on two candidates—Senator Hillary Clinton and Senator Barack Obama, two liberal ghost from the John F. Kennedy political school of thought. They do not realize that since the 9-11 hoax and the establishment of United States Patriot Act that the United States Constitution has been under assault by both Democrats and Republicans.

Congressman Paul styles himself as a strict constitutionalist and as one who does understand that America and the world’s problems stems from the power granted to the Federal Reserve and the twelve privately owned central banks that serve as sovereign dictators over humanity. Blacks probably have more political commonality with Congressman Paul than they do with Senator Obama and Senator Clinton, but how can they know unless they have a teacher, and how can they have a teacher unless one be sent. Sadly to say Ron Paul will not get a fair look from blacks due the overwhelm suspicion they have of Republican candidates.

Lastly, this writer listened to an irate Bill Clinton right after the Iowa Caucuses refer to Senator Obama and his campaign as a “fairy tale”. The former president has been a bit divisive and this writer would be the first to admit that Obama should not be above critique, but President Clinton has demonstrated very little diplomacy in his comments relative to this election. He was even more irate when he appeared on the popular syndicated Tom Joyner Talk Show and in fact took over the show and did not allow a two-way conversation.

This writer was more disappointed at Tom Joyner for allowing this Council On Foreign Relations agent to dictate the political conversation to his loyal black listening based. Also, this writer sympathize and empathize with PBS reporter Tavis Smiley who offered some fair remarks of critiques toward Senator Obama on the Tom Joyner Morning Show and in turn received some harsh criticism from Joyner’s listening based. Moreover, may be they perceive Democrats as being above critical analysis, this writer surely does not.

Fahim A. Knight Chief Researcher for KEEPING IT REAL THINK TANK located in Durham, NC; our mission is to inform African Americans and all people of good will of the pending dangers that lie ahead; as well as decode the symbolisms and reinterpret the hidden meanings behind those who operate as invisible forces, but covertly rules the world. We are of the belief that an enlighten world will be better prepared to throw off the shackles of ignorance and not be willing participants for the slaughter. Our MOTTO is speaking truth to power. Fahim A. Knight can be reached at fahimknight@yahoo.com.

Stay Awake Until We Meet Again,
Fahim A. Knight

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