The Black Panther Party On Palestine

The Hampton Institute 

May 19, 2021

By Greg Thomas

The following article by Greg Thomas, the curator of “George Jackson in the Sun of Palestine,” was published in Ittijah, a new Arabic-language publication by Palestinian youth issued by Nabd, the Palestinian Youth Forum.  Dr. Greg Thomas is Associate Professor of Black Studies & English Literature at Tufts University, who crafted the exhibition, displayed first at the Abu Jihad Museum in occupied Palestine and then in Oakland and in several other US locations. The exhibition “includes drawings, woodcuts, political posters and other art tied to Jackson’s life and the Palestinian and U.S. prisoners’ movements, letters of solidarity between Palestinian and American prisoners, letters from Jackson and coverage of his life and death, photos of Palestinian art from the Apartheid Wall, and other artifacts tying the movements together.” It is named for Black Panther and Soledad Brother George Jackson, murdered in 1971 in a claimed “escape attempt;” poetry by the Palestinian leader and poet, Samih al-Qasim, including “Enemy of the Sun” and “I Defy,” was found in his cell after his death. (Handwritten copies of the poems where originally misattributed to Jackson, in what Thomas refers to as a “magical mistake” born of “radical kinship” between liberation movements.)

Download the original Arabic issue of Ittijah here: https://drive.google.com/file/d/0B1Wg2eU7ijQhQnR1anBvNmUtdkk/view

The leader of the Black Panther Party (BPP), Huey P. Newton once wrote, “Israel was created by Western imperialism and is maintained by Western firepower.”  He likewise said that ‘America’ must die so that the world can live.  Neither Zionism nor “Americanism” would escape the wrath of these anti-colonialist/anti-racist/anti-imperialist Black Panthers, an organization founded in 1966 as the “Black Panther Party for Self-Defense” in Oakland, California.

Relatedly, by 1967, when the Student Non-Violent Coordinating Committee (SNCC) began to transform itself from a liberal civil rights organization into a radical Black nationalist organization that would rename itself the Student National Coordinating Committee, it also took a bold position in support of Palestine.  The text of SNCC’s statement was co-drafted by Stokely Carmichael, who would go on to make history as a revolutionary icon of “Black Power” and Pan-African movements for liberation.  But SNCC paid for this position dearly.  Its economic patronage by white liberalism in general and white ‘Jewish’ liberalism in particular came to a screeching halt.  Historically, like all Black people who refuse to support “Jewish” Euro-imperialism, it would be represented as a band of ungrateful savages – “anti-Semitic” and “racist in reverse,” in other words – insofar as it would refused to put white and “Jewish” interests before its own Black nationalist and internationalist interests in North America and the world at large.

Nonetheless, it was a number of ex-SNCC radicals who published Enemy of the Sun: Poetry of Palestinian Resistance in 1970 — after they had formed Drum & Spear Press in Washington D.C., and after that book project co-edited by Naseer Aruri and Edmund Ghareeb had been rejected by a dozen other publishing houses.  This was the same collection of poems seized from the cell of George Jackson (Black Panther Field Marshal), after his assassination by San Quentin prison guards on August 21, 1971: “Enemy of the Sun” by Samih al-Qasim was even mysteriously published in the Black Panther newspaper under “Comrade George’s” name in a magical “mistake” that would cement a certain Black/Palestinian connection for decades to come.

Condemning Zionist imperialism and white colonial liberalism led to no crisis for the Black Panther Party, for it was revolutionary rather than a reformist organization from its inception.  The party issued at least three official statements on Palestine and the “Middle East” in 1970, 1974, and 1980, besides anonymous Black Panther articles promoting Palestinian liberation as well as assorted PLO editorials in The Black Panther Intercommunal New Service, a periodical with a global circulation of several hundred thousand copies weekly in its run from April 25, 1967 to September 1980.

The first official BPP statement in 1970 by proclaimed, “We support the Palestinian’s just struggle for liberation one hundred percent.  We will go on doing this, and we would like for all of the progressive people of the world to join in our ranks in order to make a world in which all people can live.”  The Panthers made a point to mention that they were “in daily contact with the PLO,” provocatively, via the office that they had opened in Algiers as an “international section” of the party.  This statement was made at a press conference in 1970 and republished in 1972 as a part of To Die for the People: The Writings of Huey P. Newton.

What’s more, the BPP Minister of Defense put a sharp spin on the Zionist rhetoric of “the right to exist,” mocking its arrogance with a Black revolutionary flair:  “The Jewish people have a right to exist so long as they solely exist to down the reactionary expansionist Israeli government.”

A second statement was issued by Newton in 1974.  It would not budge from the BPP’s automatic support for Palestine.  Yet the push here was now for an Israeli retreat to 1967 borders, on the one hand, and, on the other hand, for a pan-Arab populism that would move toward a “people’s republic of the Middle East.”  This was mostly a rhetorical critique of U.S. puppet regimes in the Arab world, which is to say, their comprador betrayal of Palestine:  Elaine Brown reports that the masses of the party favored a position of complete Palestinian decolonization in any and every case.

A third official BPP statement followed Huey Newton’s trip to Lebanon in 1980.  It is a virtual conversational profile of Yasser Arafat as well.  The PLO Chairman vilified in the West was presented as an icon of peace with anti-imperialist justice in strict contrast to Menachem Begin.  In minute detail, the Panther newspaper recalls Newton’s visit to a Palestinian school, the Red Crescent Society Hospital, and the Palestine Martyrs Works Society (SAMED), suggesting a significant parallel between these PLO programs in Beirut and the “survival pending revolution” programs of the Black Panther Party in North America.  This written portrait of two revolutionary leaders and organizations in contact again conjures up some striking images found elsewhere:  Huey greeting Arafat ecstatically in an airport somewhere and Huey smiling in front of a refugee camp in Lebanon with his arms around two armed Palestinian youth.

The afterlife of the Black Panther Party is noteworthy to be sure.  Elaine Brown would proudly recap its history of Palestinian solidarity in 2015, while Kathleen Cleaver remembered in the same year that Fateh helped them construct their office (or “embassy-without-a-state”) in Algeria.  Safiya Bukhari would continue to recite Palestinian poetry in tribute to “fallen comrades,” long after George Jackson became Samih al-Qasim and Samih al-Qasim became George Jackson thanks to the party’s newspaper.  Lastly, Dhoruba Bin Wahad would be denied entry into Palestine in 2009 and briefly detained by the Israelis in Jordan.  He was en route to a conference on political prisoners and representing the “Jericho Movement to Free Political Prisoners in the U.S.”   And it is difficult to find a more radical or brilliant critic of Zionism, Negrophobia and Islamophobia in the Western Hemisphere today.

Moreover, before Stokely Carmichael moved back to Guinea and changed his name to become Kwame Ture, he was for a time affiliated with the Black Panthers as its “honorary prime minster.”  Despite their subsequent differences, he arguably became the greatest Black giant of anti-Zionism himself.  He described Palestine as “the tip of Africa” and said that he had “two dreams” (which were revolutionary, anti-Apartheid dreams in fact):  “I dream, number one, of having coffee with my wife in South Africa;  and number two, of having mint tea in Palestine.”  This means that the legacy of his as well as SNCC’s historic solidarity with Palestine can be seen as intertwined with the legacy of the Black Panthers, not to mention Malcolm X.

Indeed, when Huey P. Newton referred to the Black Panther Party as the “heirs of Malcolm X,” he could have been talking about their shared anti-Zionist stance against white racism empire.  In 1964, Malcolm made his Hajj and epic political tour of the Afro-Arab world.  He spent two days in Gaza (5-6 September), where he prayed at a local mosque, gave a press conference at the parliament building, met Harun Hashim Rashad (as May Alhassen informs us), and visited several Palestinian refugee camps.  Soon he met the first Chairman of the PLO Chairman, Ahmed Shukeiri, in Cairo – after the second Arab League Summit in Alexandria — and published his blistering polemic against “Zionist Logic” in The Egyptian Gazette (17 September 1964):  “The modern 20th century weapon of neo-imperialism is “dollarism,” he wrote:  “The Zionists have mastered the science of dollarism….  The ever-scheming European imperialists wisely placed Israel where she could geographically divide the Arab world, infiltrate and sow the seed of dissension among African leaders and also divide the Africans against the Asians.”  Here Malcolm (or, now, El Hajj Malik El Shabazz) prefigures Fayez Sayegh’s powerful booklet, Zionist Colonialism in Palestine (1965);  and he eerily portends Benjamin Netanyahu’s wretched tour of Uganda, Kenya, Rwanda and Ethiopia in 2016.  The 50th anniversary of the Black Panther Party (for Self-Defense) is thus a great time to remember the whole genealogy of a Black revolutionary tradition of opposition to Zionism and all forms of Western racism, colonialism and imperialism, perhaps especially in this special place that produced Black Panther/Fahd al-Aswad formations of own.

Links

• http://www.malcolm-x.org/docs/gen_zion.htm

• https://www.youtube.com/watch?v=yQrDBZfDjZA

• http://www.finalcall.com/artman/publish/World_News_3/article_6644.shtml

• https://bayareaintifada.wordpress.com/2015/09/23/a-message-to-muslims-dhoruba-bin-wahad-on-the-nexus-between-islamophobia-and-white-supremacy/

• http://hiphopandpolitics.com/2014/08/02/history-101-black-panthers-palestinians-fight-end-racist-zionism/

• https://www.youtube.com/watch?v=_-pmlv2V_Fg

• http://www.freedomarchives.org/Documents/Finder/DOC12_scans/12.zionist.colonialism.palestine.1965.pdf

[Dr. Greg Thomas is Associate Professor of Black Studies & English Literature at Tufts University.]

LISTEN: Stokely Carmichael At Free Huey Rally (April 18, 1968)

Kwame Ture – Black Power Speech (1966)

Soon after he was named chairman of the Student Non-Violent Coordinating Committee (SNCC), Stokely Carmichael began to tout the slogan and philosophy of Black Power.  In the speech below he explains  Black Power to an audience at the University of California, Berkeley. [Source: (1966) Stokely Carmichael, “Black Power”]

Excerpt:

“When the missionaries came to civilize us because we were uncivilized, to educate us because we were uneducated, and to give us some literate studies because we were illiterate, they charged a price. The missionaries came with the Bible, and we had the land: When they left, they had the land, and we still have the Bible. That’s been the rationalization for Western civilization as it moves across the world–stealing, plundering, and raping everybody in its path. Their one rationalization is that the rest of the world is uncivilized and they are in fact civilized.

 

But the West is un-civ-i-lized. And that still runs on today, you see, because now we have “modern-day missionaries,” and they come into our ghettos–they Head Start, Upward Lift, Bootstrap, and Upward Bound us into white society. They don’t want to face the real problem. A man is poor for one reason and one reason only–he does not have money. If you want to get rid of poverty, you give people money. And you ought not tell me about people who don’t work, and that you can’t give people money if they don’t work, because if that were true, you’d have to start stopping Rockefeller, Kennedy, Lyndon Baines Johnson, Lady Bird Johnson, the whole of Standard Oil, the Gulf Corporation, all of them, including probably a large number of the board of trustees of this university. The question, then, is not whether or not one can work; it’s Who has power to make his or her acts legitimate? That is all. In his country that power is invested in the hands of white people, and it makes their acts legitimate.”

https://www.youtube.com/watch?v=IMYTN0-2ugI

‘Organization is the Weapon of the Oppressed’

Ferguson, Mobilization and Organizing the Resistance

Pambazuka

by Ajamu Nangwaya

September 9, 2014

“Leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people–they manipulate them. They do not liberate, nor are they liberated: they oppress.” – Paulo Freire, Pedagogy of the Oppressed

The rebellion in Ferguson, Missouri, against the killing of unarmed Afrikan American teenager Michael Brown has inspired me to reflect on the question of the organizing model versus mobilizing or mobilization model in the struggle for Afrikan liberation in North America as well as the broader humanistic fight for liberation from various forms of oppression. Organizing the oppressed for emancipation is the preferred approach to engaging them in the fight for their liberation as opposed to merely mobilizing them.

The rapid demise of the Occupy Movement and the scattering of the occupiers should be an objective lesson on the need for freedom seekers to become organizationally affiliated. Where are the tens of thousands of people who participated in the occupations in Canada and the United States? If I had to hazard a guess, I would argue that most of them are not in organizations that are committed to liquidating the various systems of oppression. They have gone back to doing the mundane activities of life that are not connected to movement-building. Essentially, they have been demobilized!

When I raised the issue of organizing the oppressed, this project is centrally focused on building the capacity of the people to become central actors on the stage of history or in the drama of emancipation. The socially marginalized are placed in organizational situations where they are equipped with the knowledge, skills and attitude to work for their own freedom and the construction of a transformed social reality.

Under the organizing model the people are the principal participants and decision-makers in the organizations and movements that are working for social change. The people are not seen as entities who are so ideologically underdeveloped that they need a revolutionary vanguard or dictatorship to lead them to the “New Jerusalem.” The supreme organizer and humanist Ella Baker took the position that the masses will figure out the path to freedom in her popular assertion, “Give people light and they will find a way.”

This work of finding ‘a way’ is done in grassroots, participatory-democratic organizations, which are the principal instruments of self-determination for the oppressed. The Student Nonviolent Coordinating Committee (SNCC), a student-based civil rights group during the struggle against apartheid in the America South of the 1960s, employed the organizing model. SNCC focused on building local organizations with indigenous leadership that effected the struggle for freedom by, for, and of the people affected by white supremacy and capitalist exploitation.

These student organizers lived among the people and, in effect, committed ‘class suicide’ by their existential unity with the people, as called for by the revolutionary Amilcar Cabral. They weren’t like Martin Luther King and his Southern Christian Leadership Conference and other major civil rights organizations and their leaders who entered a local community for a march or demonstration with the media in tow. At the end of the event, they would leave town with a demobilized population behind them. This is the mobilization model that shall be marked as “Exhibit A.”

The mobilizing or mobilization model of struggle seeks to bring the people out to support political actions that are conceived, planned, and executed by organizational or movement elite. The people are, essentially, extras in the drama of liberation with the leaders as the featured actors. The rank and file members or participants are without substantive voice and initiative. In the mainline trade unions of today as well as in much of the activities of other social movements, mobilization is the weapon of choice.

Included in the mobilization model is the spontaneous reaction of the oppressed to acts of state domination or violence from dominant social actors. For example, in some cases of police violence against Afrikans in Canada and the United States, the community is mobilized to march or demonstrate in protest against the incidents of injustice. There will even be the occasional rebellions or uprisings. But the passion for justice will predictably disappear in short order. The people’s attention will be distracted by routine, everyday activities until the next killing or episode of police brutality.

When organizations and movements favour mobilization, it is all about bringing the rank and file out to mass actions (the spectacles of resistance) such as rallies, demonstrations, pickets, strikes, and voter registration drives. At the end of the event, the masses are sent back home to assume their stance as passive spectators in this elite management approach to liberation. The people’s will is represented by the leaders, because participatory democratic practices are not on the organizational menu.

If the people’s bodies are needed, they will be summoned for the next action. The critical knowledge, skills and attitude that are used to effect resistance reside largely within the leadership. Even when the people are members of organizations, it is usually the elected leadership and a few people around it, and the paid staffers who do the bulk of the strategic and operational activities. They are the brain trust of the movement.

In the 1988 summer issue of the publication Breakthrough: Political Journal of Prairie Fire Organizing Committee, the late Kwame Ture (formerly Stokely Carmichael), who served a term as chairperson of SNCC and a stint as Prime Minister of the Black Panther Party, had this to say about organizing and mobilization:

“There’s a difference between mobilization and organization and this difference must be properly understood. To be an organizer, one must be a mobilizer, but being a mobilizer doesn’t make you an organizer. Martin Luther King was one of the greatest mobilizers this century has seen, but until his death he was short on organizing. He came to double up on it just before his death, but he was very short on organizing. Many today who follow in his footsteps still take this path of mobilization rather than organization. Thus one of the errors of the 60s was the question of mobilization versus the question of organization.”

Invariably the mobilizing or mobilization model comes with the reliance on a supreme leader or a few individuals at the top of the organizational or movement leadership food chain. Ella Baker cautioned us about the will toward the preceding state of affairs:

“I have always felt it was a handicap for oppressed peoples to depend so largely upon a leader, because unfortunately in our culture, the charismatic leader usually becomes a leader because he has found a spot in the public limelight….”

The oppressed and movement organizations cannot keep on executing the same shopworn tactics, while expecting different outcomes.

Many organizations or people are using vigils, marches, rallies and demonstrations as spaces for emotional release. Emotional responses to material forces of oppression are insufficient for the job at hand. We must employ reason and emotion in a methodical, disciplined and planned manner that is backed by a vision in an organizational or social movement context.

We need to create or join organizations that are committed to fighting the systems of oppression that are materially impacting our lives. It is impossible to fight capitalist exploitation, police violence, the oppression of women, white supremacy, homophobia and other forms of dehumanization outside of collective action and organized structures – organizations and movements.

The exploitative systems of domination are structured and institutionalized. The masters or exploiters are very much aware of the value of organizations in maintaining the status quo. The oppressors’ army, police force, state bureaucracy, schools, media, companies, banks and prisons are organizations that are used to keep us in our place as Fanon’s “wretched of the earth” or “the damned.”

Kwame Ture often made the following claim in his public education lectures, “Organization is the weapon of the oppressed. Afrikans are oppressed, because we are disorganized!” Our revolutionary ancestor’s assertion ought to be seen as a self-evident truth.

Let’s use this moment of grief and resistance in Ferguson to build radical or revolutionary organizations that will organize with the people around all of the issues raised below by comrade El Jones, a poet, organizer and educator, in a Facebook status:

“We will be gathering to show solidarity for Mike Brown’s family and the citizens of Ferguson, and to stand against state violence against our communities and people. Stay tuned for details, date and time. We must come together to support each other and our communities against the dehumanization of Black people and the devaluing of our lives. We must stand against the criminalization of our youth, and for our right to exist, to walk on the street, to have futures, to live freely. We must stand against the occupying of our communities, the loss of opportunity, the marginalization and poverty and lack of access that condemn so many to prison, and the suffering of families and communities in a system that does not value Black life. We must organize ourselves in strength, love and solidarity, fight to build strong communities and futures, to support parents, and to protect our children.”

If we are not ready to be in organizations, we are just playing with ourselves (certainly a pleasurable act in the right context). However, in the situation of the quest for freedom and self-determination, self-interested pleasure, acts of petty bourgeois self-indulgence, and splendid isolation are liabilities.

The message within this Ethiopian proverb is timeless and accurate, “When spider webs unite, they can tie up a lion.” Let our action speaks louder than words in the call of the disenfranchised for unity, cooperation, and self-determination. Our solidarity in action will emerge from us getting together in groups with a program of liberation.

Young people tend to be at the forefront of rebellions or uprisings. as we are witnessing in Ferguson, or we have observed in the recent mass protest in Egypt that brought down the Hosni Mubarak-led government. However, young people tend to be marginalized in the strategic leadership in organizations and social movements. It is critically important to systemically prepare younger comrades for the role of agents of revolutionary transformation in society.

Afrikan young people will need to become more than the spark and driving force behind spontaneous and short-lived rebellions. They ought to become permanent organizers among the working-class, women and the racially oppressed so as to advance the social revolution. If the youth and the other alienated people of Ferguson and other cities and towns are committed to changing the status quo, they will need to form or join radical organizations and fully adopt the organizing model of resistance.

Afrikan youth in the United States can draw on the legacy of young people-led organizations such as SNCC and the Black Panther Party, if they believe it is best to create their own autonomous revolutionary organizations. The widespread existence of sellout or compromised leadership among the older established leaders might make independent youth-led organizations a compelling option. The youth-led rebellion in Ferguson is not taking direction from the traditional civic leaders who are not seen as legitimate.

It is high time for the resistance to build effective and efficient organizations that are rooted in the needs and aspirations of the oppressed. Organizers ought to learn from the organizational or movement successes and mistakes of the past and the present in doing the monumental work of movement-building and creating the embryonic economic, political and social structures of the free, good, and just society (classless, stateless and self-managed). A prefigurative politics or building the road as we travel needs to be at the centre of social movement organizing in the 21st century.

[Ajamu Nangwaya, Ph.D., is an educator and a journalistic activist. He is an organizer with the Network for the Elimination of Police Violence and the Network for Pan-Afrikan Solidarity.]

Book Excerpt: Fear of a Black Nation

Ottawa Citizen

July 28, 2013

By David Austin