Not an isolated or unexpected event, it came as an act of collective resistance to police violence and brutality, merchant exploitation and humiliation, and sustaining systemic racism
During the civil rights phase of the Black Freedom Movement, the Southern Christian Leadership Conference (SCLC) chose as its motto: “To Save the Soul of America.” Dr. Martin Luther King, Jr., SCLC’s principal theorist and social philosopher, explained that it was really to reaffirm that “America would never be free or saved from itself” until African Americans are freed “completely from the shackles they still wear.” He said it was a question of concern for the integrity and life of America. And as I read it, it is a question concerning the very life and death of the people of America, caught up, at that time, in a monstrously immoral war against the Vietnamese people and wasting lives and resources better spent on the well-being of the American people.
In the midst of the pandemic of COVID 19, the ongoing pathology of racist oppression and lying imposed as a way of life, the sacred charge to us by our honored foremother, Mrs. Fannie Lou Hamer (October 6), to constantly question and radically transform America is both urgent and enduringly relevant. She taught that justice and freedom require truth and “if we want America to be a free society, we must stop lying” and stop people’s lying from going unchallenged. Indeed, we must speak truth to the people and speak truth to power
Since I first conceived Us as a vanguard organization and called its founding meeting in the wake of the August Revolt and the martyrdom of Min. Malcolm X, we have been committed to three overarching and interrelated goals: cultural revolution, Black liberation and the radical reconception and reconstruction of American society.
Clearly, there are several lessons to be gleaned from the legacy of these freedom warriors and workers for a new society and world. And the first is to rightfully locate them in Black history among their people, our people in the midst of an unfinished and ongoing Black freedom struggle. Indeed, there can be no correct understanding, appropriate appreciation or honest emulation of their lives and the lives of all those who preceded them and made them and us possible and of those who were their co-combatants, unless we place them all in the context of their people, our people, Black people and our struggle.
In these troubled, troubling, tragic and trying times, more than ever, we must not only be a people in itself but also a people for itself. That is to say, a people who are not only different and distinct, but also self-consciously and actively so.
Each year Kwanzaa provides us with a special and unique time to see and celebrate ourselves as African people in beautiful, uplifting and liberating ways. But it also offers us a set of principles which, if practiced throughout the year, ensure that Kwanzaa and the Nguzo Saba, the Seven Principles, are not only subjects and references for a season, but also a lived and living tradition. Indeed, making Kwanzaa and the Nguzo Saba what Seba Malcolm called “a living reality” is made more compelling by their origins in a history and culture of righteous and relentless struggle by our people to bring and sustain good in the world.
This is a sankofa retrieval of thoughts on an anniversary past that still reveals positions and principles as relevant and real as rain in monsoon season. And it is reflective of the deep and enduring commitment we of Us have to the priority of our people, opposition to our oppressor and oppression, and to a communitarian African way of life and thus to the unfinished and ongoing liberation struggle we must continue to wage to achieve this.
Thus, we self-consciously called our Movement, the Black Freedom Movementand demanded “FreedomNow,” not civil rights now. We composed and sang freedomsongs, not civil rights songs. And we built freedomschools, not civil rights schools, and we risked our lives on freedomrides, not civil rights rides. You can always say there was indeed a fight for civil rights. But although civil rights were an important concern of the Black Freedom Movement, the Black Freedom struggle was committed to freedom as a more expansive concept, practice and goal. In a word, it was concerned about freedom from oppression and freedom to grow, develop and come into the fullness of ourselves.
During both the Holocaust of enslavement and the era of segregation, leaving the plantation was a metaphor, mental process and actual practice of freedom. It was a freeing oneself mentally and physically, thinking freedom and then acting in ways that led to its achievement as did Harriet Tubman, Frederick Douglass, Fannie Lou Hamer, Messenger Muhammad and countless others in their rejection of and resistance to enslavement and segregation. Clearly, it is rumored and reported in various official and unofficial send-outs and circles that we have all left the plantation and are all free. But today, regardless of official edited and embellished reports; images of mixed couples and company in TV commercials and movies; and our wishing and wanting to believe we are beyond its borders and bondage, the plantation and its politics remains with us.
He came into the consciousness of his people and in the cross-hairs of the oppressor on the blood-stained battlefields and battlelines of the Black Freedom Movement of the 1960s. The media called Imam Jamil Al-Amin, H. Rap Brown then, but we just called him Rap because of the hard hitting, defiant, rhythmic and righteous way he described and condemned our oppressor and oppression and praised our people and challenged them to stand up, step forward and continue the liberation struggle.
In this era of political madness, mean-spiritedness, racial and religious scapegoating, continued and expanding police violence, obscene inequities in wealth and power, mass incarceration, extensive and needless poverty and proposals for mass deportations, immigration bans, an apartheid wall and national registries of suspected and stigmatized peoples, there is an urgent need for an African American communal voice of moral courage, political reason, and expanded righteous and relentless resistance. In a word, there is a pressing need for an African American ethical agenda speaking to the critical issues of our times.
If we are to know ourselves rightly, honor our history, radically improve our present and forge a future worthy of the names African and human, then we must reaffirm and renew our moral and social vanguard role as a people, wage righteous and relentless resistance to evil and injustice everywhere, and put forth in plan and practice a new history and hope for our people and humankind. In the months of February and March, which we of Us have designated as Black History Month I (General Focus) and Black History Month II (Women Focus), our people have set aside time and space to celebrate ourselves inhistoryand ashistory. For we are producers and products of this sacred narrative, and the subject and center of this awesome record and struggle, the most ancient of human histories.
As we celebrate each year our strivings and struggles through history, the Black Freedom Movement is always a central focus. But we may not call it by its rightful name, because it has been renamed by the established order as the Civil Rights Movement and this has implications for us in terms of self-determination and how we define our goals, what we count as victory, and the lessons and spirit of life and struggle we learn and absorb from this world historical struggle. Our urgent and constant call was “Freedom Now!” and even now, it is no less necessary.
In these critical times which unavoidably raise the pressing questions of mapping and making our way forward regardless, a thoughtful rereading of Dr. Martin Luther King’s historical speech, “Where Do We Go From Here?” offers us an excellent point of departure.