On 17th June, 1966, Stokely Carmichael, the chairman of the Student Nonviolent Coordinating Committee (SNCC), spoke at a rally in Greenwood, Mississippi, and argued for Black Power. Carmichael defined this as "a call for black people in this country to unite, to recognize their heritage, and to build a sense of community".
Stokely Carmichael also adopted the slogan of "Black is Beautiful" and advocated a mood of black pride and a rejection of white values of style and appearance. This included adopting Afro hairstyles and African forms of dress.
When Carmichael denounced United States involvement in the Vietnam War, his passport was confiscated and held for ten months. When his passport was returned, he moved with his wife, Miriam Makeba, to Guinea, West Africa, where he wrote the book, Stokely Speaks: Black Power Back to Pan-Africanism (1971).
It must be the mission of all Negroes to have pride in their race. To think of the race in the highest terms of human living. To think that God made the race perfect, that there is no one better than you, that you have the elements of human perfection and as such you must love yourselves. Love yourselves better than anyone else. All beauty is in you and not outside of you, for God made you beautiful. Confine your affection, therefore, to your own race and God will bless you and men will honour you.
(2) Marcus Garvey, Aims and Objects of the Universal Negro Improvement Association (1937)
Africa is the motherland of all Negroes, from where all Negroes in slavery were taken against their will. It is the natural home of the race. One day all Negroes hope to look to Africa as the land of their vine and fig tree. It is necessary, therefore, to help the tribes who live in Africa to advance to a higher state of civilization.
The Negro should not have but one nation, but work with the hope that these independent nations will become parts of the great racial empire. It is necessary, therefore, to strengthen the hand of every free and independent Negro state so that they may be able to continue their independence.
Every community where the Negro lives should be developed by him in his own section, so that he may control that section or part of the community. He should segregate himself residentially in that community so as to have political power, economic power, and social power in that community.
We had our first major trouble with the police on June 17, in Greenwood. It began when a contingent of state troopers arbitrarily decided that we could not put up our sleeping tent on the grounds of a black high school. When Stokely attempted to put the tent up anyway, he was arrested. Within minutes, word of his arrest had spread all over town. The rally that night, which was held in a city park, attracted almost three thousand people - five times the usual number.
Stokely, who'd been released from jail just minutes before the rally began, was the last speaker. He was preceded by McKissick, Dr. King and Willie Ricks. Like the rest of us, they were angry about Stokely's unnecessary arrest. Their speeches were particularly militant. When Stokely moved forward to speak, the crowd greeted him with a huge roar. He acknowledged his reception with a raised arm and clenched fist.
Realizing that he was in his element, with his people, Stokely let it all hang out. "This is the twenty-seventh time I have been arrested - and I ain't going to jail no more!" The crowd exploded into cheers and clapping.
"The only way we gonna stop them white men from whuppin' us is to take over. We been saying freedom for six years and we ain't got nothin'. What we gonna start saying now is Black Power!"
The crowd was right with him. They picked up his thoughts immediately.
One of the tragedies of the struggle against racism is that up to now there has been no national organization which could speak to the growing militancy of young black people in the urban ghetto. There has been only a civil rights movement, whose tone of voice was adapted to an audience of liberal whites. It served as a sort of buffer zone between them and angry young blacks. None of its so-called leaders could go into a rioting community and be listened to. In a sense, I blame ourselves - together with the mass media - for what has happened in Watts, Harlem, Chicago, Cleveland, Omaha. Each time the people in those cities saw Martin Luther King get slapped, they became angry; when they saw four little black girls bombed to death, they were angrier; and when nothing happened, they were steaming. We had nothing to offer that they could see, except to go out and be beaten again. We helped to build their frustration.
An organization which claims to be working for the needs of a community - as SNCC does - must work to provide that community with a position of strength from which to make its voice heard. This is the significance of black power beyond the slogan.
Black power can be clearly defined for those who do not attach the fears of white America to their questions about it. We should begin with the basic fact that black Americans have two problems: they are poor and they are black. All other problems arise from this two-sided reality: lack of education, the so-called apathy of black men. Any program to end racism must address itself to that double reality.
According to its advocates, social justice will be accomplished by "integrating the Negro into the mainstream institutions of the society from which he has been traditionally excluded." This concept is based on the assumption that there is nothing of value in the black community and that little of value could be created among black people. The thing to do is to siphon off the "acceptable" black people into the surrounding middle-class white community. The goals of integrationists are middle-class goals, articulated primarily by a small group of Negroes with middle-class aspirations or status.
There is no black man in the country who can live "simply as a man." His blackness is an everpresent fact of this racist society, whether he recognizes it or not. It is unlikely that this or the next generation will witness the time when race will no longer be relevant in the conduct of public affairs and in public policy decision-making.
"Integration" as a goal today speaks to the problem of blackness not only in an unrealistic way but also in a despicable way. It is based on complete acceptance of the fact that in order to have a decent house or education, black people must move into a white neighborhood or send their children to a white school. This reinforces, among both black and white, the idea that "white" is automatically superior and "black" is by definition inferior. For this reason, "integration" is a subterfuge for the maintenance of white supremacy.
We should remember that the Black Power Movement attempts to secure power for Black Americans in six specific areas; in other words, it seeks to achieve power for Black people in six different ways; These are: (1) The growth of Black political power. (2) The building of Black economic power. (3) The improvement of the self-image of Black people. (4) The development of Black leadership. (5) The attainment of Federal law enforcement. (6) The mobilization of Black consumer power.
It is incontrovertible that these important ideals must pass beyond mere rhetoric. Programs must be initiated and relentlessly pursued in order to develop the wide organizational base necessary to achieve our ultimate goal of equality in American life.
The teachings of Mr. Muhammad stressed how history had been "whitened" - when white men had written history books, the black man simply had been left out. Mr. Muhammad couldn't have said anything that would have struck me much harder. I had never forgotten how when my class, me and all those whites, had studied seventh-grade United States history back in Mason, the history of the Negro had been covered in one paragraph.
This is one reason why Mr. Muhammad teachings spread so swiftly all over the United States, among all Negroes, whether or not they became followers of Mr. Muhammad. The teachings ring true - to every Negro. You can hardly show me a black adult in America - or a white one, for that matter - who knows from the history books anything like the truth about the black man's role. In my own case, once I heard of the "glorious history of the black man", I took special pains to hunt in the library for books that would inform me on details about black history.
The American black man should be focusing his every effort toward building his own businesses, and decent homes for himself. As other ethnic groups have done, let the black people, wherever possible, patronize their own kind, and start in those ways to build up the black race's ability to do for itself. That's the only way the American black man is ever going to get respect. One thing the white man never can give the black man is self-respect! The black man never can be become independent and recognized as a human being who is truly equal with other human beings until he has what they have, and until he is doing for himself what others are doing for themselves.
The black man in the ghettoes, for instance, has to start self-correcting his own material, moral and spiritual defects and evils. The black man needs to start his own program to get rid of drunkenness, drug addiction, prostitution. The black man in America has to lift up his own sense of values.
I'm right with the Southern white man who believes that you can't have so-called "intergration", at least not for long, without intermarriage increasing. And what good is this for anyone?
Brothers and sisters, I come to this convention believing that the goals and objectives we have in common are far greater than those on which we may differ. The Urban League believes strongly in that interpretation of black power which emphasizes self-determination - pride - self respect - participation and control of one's destiny and community affairs.
Black Power. I believe that this slogan is destined to become one of the great political slogans of our time. Of course, only time itself can tell that. Nevertheless, when we see how powerful an impact this slogan has made it is obvious that it touches very sensitive nerves in the political consciousness of the world today. This evening I do not intend to tell you that it is your political duty to fight against racial consciousness in the British people; or that you must seek ways and means to expose and put an end to the racialist policies of the present Labour government. If you are not doing that already I don't see that this meeting will help you to greater political activity. That is not the particular purpose of this meeting though, as you shall hear, there will be specific aims and concrete proposals. What I aim to do this evening is to make clear to all of us what this slogan Black Power means, what it does not mean, cannot mean; and I say quite plainly, we must get rid, once and for all, of a vast amount of confusion which is arising, copiously, both from the right and also from the left. Now I shall tell you quite precisely what I intend to do this evening. The subject is extremely wide, comprising hundreds of millions of people, and therefore in the course of an address of about an hour or so, we had better begin by being very precise about what is going to be said and what is not going to be said.
But before I outline, so to speak, the premises on which I will build, I want to say a few words about Stokely Carmichael: I think I ought to say Stokely because everybody, everywhere, calls him Stokely which I think is a political fact of some importance. The slogan Black Power, beginning in the United States and spreading from there elsewhere, is undoubtedly closely associated with him and with those who are fighting with him. But for us in Britain his name, whether we like it or not, means more than that. It is undoubtedly his presence here, and the impact that he has made in his speeches and his conversations, that have made the slogan Black Power reverberate in the way that it is doing in political Britain - and even outside of that, in Britain in general. And I want to begin by making a particular reference to Stokely which, fortunately, I am in a position to make. And I do this because on the whole in public speaking, in writing (and also to a large degree in private conversation), I usually avoid, take great care to avoid placing any emphasis on a personality in politics.
I was reading the other day Professor Levi-Strauss and in a very sharp attack on historical conceptions prevalent today, I saw him say that the description of personality, or of the anecdote (which so many people of my acquaintance historically and politically live by) were the lowest forms of history. With much satisfaction I agreed; I have been saying so for nearly half a century. But then he went on to place the political personality within a context that I thought was misleading, and it seemed to me that in avoiding it as much as I have done, I was making a mistake, if not so much in writing, certainly in public speech. And that is why I begin what I have to say, and will spend a certain amount of time, on one of the most remarkable personalities of contemporary politics. And I am happy to say that I did not have to wait until Stokely came here to understand the force which he symbolizes.
I heard him speak in Canada at Sir George Williams University in March of this year. There were about one thousand people present, chiefly white students, about sixty or seventy Negro people, and I was so struck by what he was saying and the way he was saying it (a thing which does not happen to me politically very often) that I sat down immediately and took the unusual step of writing a letter to him, a political letter. After all, he was a young man of twenty-three or twenty-four and I was old enough to be his grandfather and, as I say, I thought I had a few things to tell him which would be of use to him and, through him, the movement he represented.