Stokely Carmichael

He was also frustrated to be drawn again into nonviolent confrontations with police, which he no longer found empowering. After seeing protesters brutally beaten again, he collapsed from stress, and his colleagues urged him to leave the city.[28]

.. Carmichael helped to increase the number of registered black voters from 70 to 2,600—300 more than the number of registered white voters.[2] Black voters had essentially been disfranchised by Alabama’s constitution passed by white Democrats in 1901.

.. Black residents and voters organized and widely supported the Lowndes County Freedom Organization (LCFO), a party that had the black panther as its mascot, over the white-dominated local Democratic Party, whose mascot was a white rooster. Since federal protection from violent voter suppression by the Ku Klux Klan and other white opponents was sporadic, most Lowndes County activists openly carried arms.

.. Although black residents and voters outnumbered whites in Lowndes, their candidate lost the county-wide election of 1965. In 1966, several LCFO candidates ran for office in the general election but failed to win.[31] In 1970, the LCFO merged with the statewide Democratic Party, and former LCFO candidates won their first offices in the county.[32][33]

.. Carmichael became chairman of SNCC in 1966, taking over from John Lewis, who later was elected to the US Congress. A few weeks after Carmichael took office, James Meredith was shot and wounded by a sniper during the solitary March Against Fear. Carmichael joined Martin Luther King Jr.Floyd McKissickCleveland Sellers and others to continue Meredith’s march. He was arrested during the march and, upon his release, he gave his first “Black Power” speech, using the phrase to urge black pride and socio-economic independence:

.. According to Carmichael: “Black Power meant black people coming together to form a political force and either electing representatives or forcing their representatives to speak their needs [rather than relying on established parties]”.[36]

.. Carmichael led SNCC to become more radical. The group focused on Black Power as its core goal and ideology.

.. Carmichael ultimately sided with those calling for the expulsion of whites. He said that whites should organize poor white southern communities, of which there were plenty, while SNCC focused on promoting African-American self-reliance through Black Power.[38]

.. Carmichael considered nonviolence to be a tactic as opposed to an underlying principle

.. that we were never fighting for the right to integrate, we were fighting against white supremacy. Now, then, in order to understand white supremacy we must dismiss the fallacious notion that white people can give anybody their freedom. No man can give anybody his freedom. A man is born free. You may enslave a man after he is born free, and that is in fact what this country does. It enslaves black people after they’re born, so that the only acts that white people can do is to stop denying black people their freedom; that is, they must stop denying freedom. They never give it to anyone.[39]

.. For a time in 1967, Carmichael considered an alliance with Saul Alinsky‘s Industrial Areas Foundation

.. Carmichael popularized the oft-repeated anti-draft slogan, “Hell no-We won’t go!” during this time.[44]

.. Carmichael was targeted by a section of J. Edgar Hoover‘s COINTELPRO (counter-intelligence program) which focused on black activists; the program promoted slander and violence against targets that Hoover considered to be enemies of the US government.[52

.. A March 4, 1968 memo from Hoover states his fear of the rise of a black nationalist “messiah” and notes that Carmichael alone had the “necessary charisma to be a real threat in this way.”[56

.. Hoover stepped up his efforts to divide the black power movement. Declassifed documents show a plan was launched to undermine the SNCC-Panther merger, as well as to bad-jacket” Carmichael as a CIA agent. Both efforts were largely successful: Carmichael was expelled from SNCC that year, and the rival Panthers began to denounce him.[57][58]

.. Carmichael was present in Washington, D.C. the night after King’s assassination in April 1968. He led a group through the streets, demanding that businesses close out of respect. Although he tried to prevent violence, the situation escalated beyond his control. Due to his reputation as a provocateur, the news media blamed Carmichael for the ensuing violence as mobs rioted along U Street and other areas of black commercial development.[62]

.. Carmichael soon began to distance himself from the Panthers. He disagreed with them about whether white activists should be allowed to participate in the movement. The Panthers believed that white activists could help the movement, while Carmichael had come to agree with Malcolm X, and said that the white activists should organize their own communities first.

.. in July 1969, Carmichael published a formal rejection of the Black Panthers, condemning them for not being separatist enough and for their “dogmatic party line favoring alliances with white radicals”.[2]

.. Carmichael’s suspicions about the CIA were affirmed in 2007, when previously secret CIA documents were declassified, revealing that the agency had tracked Carmichael from 1968 as part of their surveillance of black activists abroad. The surveillance continued for years.[67]

.. Kwame Ture, along with Charles V. Hamilton,[79] is credited with coining the phrase “institutional racism“—defined as racism that occurs through institutions such as public bodies and corporations, including universities. In the late 1960s Ture defined “institutional racism” as “the collective failure of an organization to provide an appropriate and professional service to people because of their color, culture or ethnic origin.”[80]

.. Garrow described the period in 1966 where Ture and other members of the SNCC managed to successfully register 2,600 African American voters in Lowndes County, Alabama, as the most consequential period in Ture’s life “in terms of real, positive, tangible influence on people’s lives.”[4]

Evaluations from Ture’s associates are also mixed, with most praising his efforts and others criticizing him for failing to find constructive ways to achieve his objectives.[81]

.. “Even though we kidded and called him ‘Starmichael,’ he could sublimate his ego to get done what was needed to be done….He would say what he thought, and you could disagree with it but you wouldn’t cease being a human being and someone with whom he wanted to be in relationship.”

Adolph Hitler—I’m not putting a judgment on what he did—if you asked me for my judgment morally, I would say it was bad, what he did was wrong, was evil, etc. But I would say he was a genius, nevertheless . . . . You say he’s not a genius because he committed bad acts. That’s not the question. The question is, he does have genius. Now when we condemn him morally or ethically, we will say, well, he was absolutely wrong, he should be killed, he should be murdered, etc., etc. . . . But if we’re judging his genius objectively, we have to admit that the man was a genius. He forced the entire world to fight him. He was fighting America, France, Britain, Russia, Italy once— then she switched sides—all of them at the same time, and whupping them. That’s a genius, you cannot deny that.[85]

.. “Our paper on the position of women came up, and Stokely in his hipster rap comedic way joked that ‘the proper position of women in SNCC is prone’. I laughed, he laughed, we all laughed.

.. This viciously anti-women outlook is another reason why all of these nationalist movements went nowhere

Richard Rohr Meditation: Courageous Nonviolence

Thomas Merton writes, “Non-violence implies a kind of bravery far different from violence.” [3] Our dualistic minds see evil as black and white and that the only solution is to eliminate evil. Nonviolence, on the other hand, comes from an awareness that I am also the enemy and my response is part of the whole moral equation. I cannot destroy the other without destroying myself. I must embrace my enemy just as much as I must welcome my own shadow. Both acts take real and lasting courage.

Mahatma Gandhi (1869-1948) coined a new term, satyagraha, because “passive resistance” didn’t capture his mission. Satyagraha combines the Sanskrit word sat—that which is, being, or truth—with graha—holding firm to or remaining steadfast in. It is often translated as “truth force” or “soul force.”

.. To create peaceful change, we must begin by remembering who we are in God. Gandhi believed the core of our being is union with God. From this awareness, nonviolence must flow naturally and consistently:

Non-violence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our very being. . . . If love or non-violence be not the law of our being, the whole of my argument falls to pieces

.. Regardless of what name we call the divine, Gandhi believed that experiencing God’s loving presence within is central to nonviolence. This was his motivation and sustenance as he fasted for peace, as he embraced the untouchables (whom he called “Children of God”)

Richard Rohr Meditation: The Root of Violence

The root of violence is the illusion of separation—from God, from Being itself, from being one with everyone and everything. When you don’t know you are connected and one, you will invariably resort to some form of violence to get the dignity and power you lack.

.. When you can become little enough, naked enough, and honest enough, then you will ironically find that you are more than enough. At this place of poverty and freedom, you have nothing to prove and nothing to protect. Here you can connect with everything and everyone. Everything belongs. This cuts violence at its very roots before there is even a basis for fear or greed—the things that usually cause us to be angry, suspicious, and violent.

.. To be clear, it is inconceivable that a true believer would be racist, anti-Semitic, xenophobic, homophobic, or bigoted toward any group or individual, especially toward the poor, which seems to be an acceptable American prejudice. In order to end the cycle of violence, our fight must flow from our authentic identity as Love.

..  I founded the Center for Action and Contemplation thirty years ago was to give activists some grounding in spirituality so they could continue working for social change, but from a stance much different than vengeance, ideology, or willpower pressing against willpower.

Most activists I knew loved Gandhi’s and Martin Luther King, Jr.’s teachings on nonviolence. But it became clear to me that many of them had only an intellectual appreciation rather than a participation in the much deeper mystery. I often saw people on the Left playing the victim and creating victims of others who were not like them. The ego was still in charge. It was still a power game, not the science of love that Jesus taught us.

..  It takes a lifetime, I think. This kind of action, rooted in one’s True Self, comes from a deeper knowing of what is real, good, true, and beautiful, beyond labels and dualistic judgments of right or wrong. From this place, our energy is positive and has the most potential to create change for the good. This stance is precisely what we mean by “being in prayer.” We must pray “unceasingly” to maintain this posture.

.. Wait in prayer, but don’t wait for absolutely perfect motivation or we will never act. Radical union with God and neighbor is our starting place, not private perfection. Contemplation offers a way to make our action sustainable and lasting over the long haul, without being overly defended or cynical.

Richard Rohr Meditation: Taking Jesus Seriously

We are all “cafeteria Christians.” All of us have evaded some major parts of the Sermon on the Mount (Matthew 5-7): the Beatitudes, Jesus’ warning about idolizing “mammon,” his clear directive and example of nonviolence, and his command to love our enemies being the most obvious.

In fact, I have gone so far as to say, if Jesus never talked about it once, the churches will tend to be preoccupied with it (abortion, birth control, and homosexuality are current examples), and if Jesus made an unequivocal statement about it (for example, the rich, the camel, and the eye of a needle), we tend to quietly shelve it and forget it. This is not even hard to prove.

.. At least one reason for our failure to understand Jesus’ clear teaching on nonviolence lies in the fact that the Gospel has primarily been expounded by a small elite group of educated European and North American men. The bias of white male theologians is typically power and control. From this perspective nonviolence and love of enemies makes no sense.

Because most of the church has refused to take Jesus’ teaching and example seriously, now much of the world refuses to take Christians seriously. “Your Christianity is all in the head,” they say. “You Christians love to talk of a new life, but the record shows that you are afraid to live in a new way—a way that is responsible, caring, and nonviolent. Even your ‘pro-life movement’ is much more pro-birth than pro-life.”

.. Marginalized and oppressed groups have a wealth of insights to offer us in reading the Gospel.