Black Panthers Movement Quotes

When Black women stand up— as they did during the Montgomery Bus Boycott—as they did during the Black liberation era, earth-shaking changes occur.

He molded himself next to me in my bed; he was dressed in black like some ‘summer’ Ninja; black wife beater shirt; black jeans and ever so quiet and panther-like in his movements…

The freedom movement was expansive. It was about transforming the entire country. It was not simply about acquiring civil rights within a framework that itself would not change.

From the vast, invisible ocean of moonlight overhead fell, here and here, a slender, broken stream that seemed to plash against the intercepting branches and trickle to earth, forming small white pools among the clumps of laurel. But these leaks were few and served only to accentuate the blackness of his environment, which his imagination found it easy to people with all manner of unfamiliar shapes, menacing, uncanny, or merely grotesque. He to whom the portentous conspiracy of night and solitude and silence in the heart of a great forest is not an unknown experience needs not to be told what another world it all is - how even the most commonplace and familiar objects take on another character. The trees group themselves differently; they draw closer together, as if in fear. The very silence has another quality than the silence of the day. And it is full of half-heard whispers, whispers that startle - ghosts of sounds long dead. There are living sounds, too, such as are never heard under other conditions: notes of strange night birds, the cries of small animals in sudden encounters with stealthy foes, or in their dreams, a rustling in the dead leaves - it may be the leap of a wood rat, it may be the footstep of a panther. What caused the breaking of that twig? What the low, alarmed twittering in that bushful of birds? There are sounds without a name, forms without substance, translations in space of objects which have not been seen to move, movements wherein nothing is observed to change its place. Ah, children of the sunlight and the gaslight, how little you know of the world in which you live! ("A Tough Tussle")

The Black Panther Party was a revolutionary political organization. Although its members were leaders of the Black Power movement, they were not black nationalists. Their “black pride” was not based on denigrating whites, but on showing the black community how to take control of its own destiny. The Black Panther Party worked for economic justice and power for all people. Bobby

The high point of the struggle against domination was the historic movement of liberation, be it political, sexual or otherwise - a continuous movement, with guiding ideas and visible actors. But liberation also occurred with exchanges and markets, which brings us to this terrifying paradox: all of the liberation fights against domination only paved the way for hegemony, the reign of general exchange -against which there is no possible revolution, since everything is already liberated.

The rise of the antiwar and civil rights movements, along with the emergence of radical groups such as the Black Panthers, the Black Liberation Army, the Puerto Rican independence movement, and the American Indian movement, saw a return to systematized abuse within the prison system.

Nobody back then had ever heard of the counterintelligence program (COINTELPRO) set up by the FBI. Nobody could possibly have known that the FBI had sent a phony letter to Eldridge Cleaver in Algiers, “signed” by the Panther 21, criticizing Huey Newton’s leadership. No one could have known that the FBI had sent a letter to Huey’s brother saying the New York Panthers were plotting to kill him. No one could have known that the FBI’s COINTELPRO was attempting to destroy the Black Panther Party in particular and the Black Liberation Movement in general, using divide-and-conquer tactics.

Nobody could have possibly known that the FBI had sent a phony letter to Eldridge Cleaver in Algiers, 'signed' by the Panther 21, criticizing Huey Newton's leadership... no one could have known that the FBI's cointelpro was attempting to destroy the Black Panther Party in particular, and the Black Liberation movement in general, using divide-and-conquer tactics.

Sergeant Pepper was dead. G.I. Joe lived on. George Bush was president, movies stars were dying from AIDS, kids were smoking crack in the ghettos and the suburbs, Muslims were blowing airliners from the skies, rap music ruled, and nobody cared much about the Movement anymore. It was a dry and dusty thing, like the air in the graves of Hendrix, Joplin, and God. She was letting her thoughts take her into treacherous territory, and the thoughts threatened her smiley face. She stopped thinking about the dead heroes, the burning breed who made the bombs full of roofing nails and planted them in corporate boardrooms and National Guard Armories. She stopped thinking before the awful sadness crushed her. The sixties were dead. The survivors limped on, growing suits and neckties and potbellies, going bald and telling their children not to listen to that satanic heavy metal. The clock of the Age of Aquarius had turned, hippies and yippies had become preppies and yuppies. The Chicago Seven were old men. The Black Panthers had turned gray. The Grateful Dead were on MTV, and the Airplane had become a Top-40 Starship. Mary Terror closed her eyes, and thought she heard the noise of wind whistling through the ruins.

So the Black Panther Party had to navigate between two concerns. They recognized that black people had been oppressed on a specifically racial basis, and so they had to organize autonomously. But at the same time, if you talked about racism without talking about capitalism, you weren’t talking about getting power in the hands of the people. You were setting up a situation in which the white cop would be replaced by a black cop.

Most people remember COINTELPRO from the days of the Black Panthers, Yippies, and other revolutionary groups who threatened our government during the civil rights movement and the Vietnam war. Sensing that these groups might incite American citizens into radical action, the FBI sent in agents to agitate members of these various groups, often pitting them against each other through various forms of subterfuge, such as blackmail. It appears that the CIA, FBI, and NSA are now sending their goons into the metaphysical marketplace, making sure that people who think they are aspiring to higher and positively transformative things are, in reality, only becoming more self-indulgent, disconnected, and confused. The biggest influx of these agents occurred during the blossoming of the "human potential" movement in the early '70s, through such institutions as Esalen. Legions of people threw away their protest banners and followed their bliss during a time when directly addressing the socio-political problems of the day was imperative. Since then, the emphasis on personal development - and more recently, the You Create Your Own Reality movement - a significant segment of the population has been brainwashed into disdaining all socio-political issues. For what better way to disempower people than to have them focus on their personal evolution at the expense of their families, communities, and the countries they live in?

It bounded from the line of trees directly ahead. This was his first real sight of the spirit and the breath stuck in his throat. Its black fur rippled as muscles bunched, flexed and powered the sleek animal towards him. Front legs reached forward, claws extended to dig into the soft ground as its body compressed. Back arching upwards as the rear legs caught up with the front and gathered their strength, propelling the cat forward again. The panther ate up the ground between the forest and Zhou. As it closed, he could see the yellow iris surrounding the deep, black, circular pupil. Either side of its snout, whiskers sprouted, sensing the movement of air, and its mouth parted to reveal two, long, sharp canine teeth rising from its bottom jaw.

I was not very long there until, like water, I found my own level. 'My people' – the people who knew about oppression, discrimination, prejudice, poverty and the frustration and despair that they produce – were not Irish Americans. They were black, Puerto Ricans, Chicanos. And those who were supposed to be 'my people', the Irish Americans who knew about English misrule and the Famine and supported the civil rights movement at home, and knew that Partition and England were the cause of the problem, looked and sounded to me like Orangemen. They said exactly the same things about blacks that the loyalists said about us at home. In New York I was given the key to the city by the mayor, an honor not to be sneezed at. I gave it to the Black Panthers.

Over the next seven years, the group [Weather Underground] claimed credit for more than two dozen bombings of high-profile targets such as the Pentagon, numerous courthouses and police stations, the U.S. Agency for International Development, and several corporations involved in the coup in Chile or colonialism in Angola. Weather articulated a politics of solidarity that demanded a high level of sacrifice by whites in support of Black and other revolutionary people of color. This support emanated from a strategic belief, pioneered by Che Guevara, that U.S. imperialism could be defeated through overextension; bombings were an attempt to pierce the myth of government invincibility and draw repressive attention away from the Panthers and similar groups. It also reflected a political position that said white people had to side with Third World struggles against the U.S. government—and had to do so in a similarly dramatic way.

But Black Power was never simply identity politics. Its aims were not only to set Black men free to compete as individuals in the marketplace and halls of government. Among Legba’s children, whether in South Africa, Louisiana or Oakland, Black Power also sought collective re-humanization against the categorical segregations generated by colonial science so as to refocus struggles upon the self-determination of a beloved community. In fact, the Black Power movement never significantly detached itself from the agape (unconditional love) promoted and practised by the civil rights movement. Blackness was an investment in Black love; its power, at heart, was a soul power. Moreover, lest we forget, the mantra of the Oakland Black Panthers was ‘all power to the people’, not ‘all power to the Black people’. In other words, the liberation of Black peoples was crucial not only in and of itself, but because it would also augur the destruction of a wicked global system. In short, Blackness – as Black love – taught how to know oneself and whakapapa to the world. (68-69)

There was major u.s. imperialist support for Italian, Spanish and German fascism before and even during World War II, as opposed to support for fascism at home. Fascism was distinct from racism or white supremacy, which were only "as American as apple pie." Neither the ruling class nor the white masses had any real need for fascism. What for? There was no class deadlock paralyzing society. There already was a longstanding, thinly disguised settler dictatorship over the colonial proletariat in North America. In the u.s. settlerism made fascism unnecessary. However good or bad the economic situation was, white settlers were getting the best of what was available. Which was why both the white Left and white Far Right alike back then in the 1930s were patriotic and pro-American. Now only the white Left is. The white Left here is behind in understanding fascism. When they're not using the word loosely and rhetorically to mean any repression at all (like the frequent assertions that cutting welfare is "fascism"! I mean, give us a break!), they're still reciting their favorite formula that the fascists are only the "pawns of the ruling class". No, that was Nazism in Germany, maybe, though even there that's not a useful way of looking at it. But definitely not here, not in that old way. The main problem hasn't been fascism in the old sense – it's been neocolonialism and bourgeois democracy! The bourgeoisie didn't need any fascism at all to put Leonard Peltier away in maximum security for life or Mumia on death row. They hunted down the Black Panthers and the American Indian Movement like it was deer hunting season, while white America went shopping at the mall – all without needing fascism. And the steady waterfall of patriarchal violence against women, of rapes and torture and killings and very effective terrorism on a mass scale, should remind us that the multitude of reactionary men have "equal opportunity" under "democracy", too.

I compared the Panthers to the heroes given to me by the schools, men and women who struck me as ridiculous and contrary to everything I knew. Every February my classmates and I were herded into assemblies for a ritual review of the Civil Rights Movement. Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. The black people in these films seemed to love the worst things in life—love the dogs that rent their children apart, the tear gas that clawed at their lungs, the fire-hoses that tore off their clothes and tumbled them into the streets. They seemed to love the men who raped them, the women who cursed them, love the children who spat on them, the terrorists that bombed them. Why are they showing this to us? Why were only our heroes nonviolent? I speak not of the morality of nonviolence, but of the sense that blacks are in especial need of this morality. Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

Only the Israeli Black Panther movement raised the slogans of both anti-Zionism and class-consciousness. Crucially, the Black Panthers linked the Mizrahi struggle for social equality with the struggles of Palestinian citizens. The Black Panther movement recognized the Palestinian people’s national rights.

Long before the New Historians and critical sociologists, the Black Panthers challenged the central narratives of Zionism, including the “ingathering of the exiles” and the “melting pot” ideology. They did not stop at simply criticizing discriminatory policies; they also attacked the Zionist movement, which had seduced Mizrahim to immigrate to Israel with misleading promises.

Fred Hampton was instrumental in setting the terms of the relationship. Guerra continues, “Hampton was a very humble person and didn’t walk around like he was God’s gift to the movement, although he was an eloquent public speaker; he was also a great organizer. He was a person who came in an old car, got out, shook people’s hands, wanted to really talk to people. I remember him saying, ‘I’m glad to have met you. I’m glad to have met you.’ ”146 Hampton’s talents as organizer and public speaker and his radical coalition politics made him one of the most effective members of the Black Panther Party.

There is a scene in The Black Power Mixtape, a documentary film about the Black Panther/Black Power movement that came out a couple years ago, in which the journalist asks you if you approve of violence. You answer, “Ask me—if I approve of violence!? This does not make any sense.” Could you elaborate? I was attempting to point out that questions about the validity of violence should have been directed to those institutions that held and continue to hold a monopoly on violence: the police, the prisons, the military.

We see anti-black sentiment in how quickly images of brutality toward black children (let alone black adults) are justified by the white assumption that it must have been deserved. Such beliefs would be unimaginable if we had been shown images of white teens being thrown across schoolrooms, of white kindergarteners handcuffed, of a white child shot while playing with a toy gun in the park. We see anti-black sentiment in the immediate rejoinder to Black Lives Matter that all lives matter, that blue lives matter. And in the absurdly false comparison between the white nationalist and “alt-right” movement (now directly connected to the White House) with the Black Panther Party of the 1960s. We see anti-blackness in how much more harshly we criticize blacks, by every measure.

And so in the 1960s organizations like the Black Panther Party were created. (And I should say the Black Panther Party was founded in 1966, which means that there should be a fiftieth anniversary celebration coming up!) I wonder how we are going to address, for example, the Ten-Point Program of the Black Panther Party. I’ll just summarize the Ten-Point Program and you might get an idea why there are not efforts under way to guarantee a large fiftieth anniversary celebration for the Black Panther Party. Number one was “We want freedom.” Two, full employment. Three, an end to the robbery by the capitalists of our Black and oppressed communities—it was anticapitalist! Number four, we want decent housing, fit for the shelter of human beings. Number five, we want decent education for our people that exposes the true nature of this decadent American society. We want education that teaches us our true history and our role in present-day society. And number six—which is especially significant in relation to the right-wing effort to undo the very small efforts made by the Obama administration to produce health care for poor people in the US—we want completely free health care for all Black and oppressed people. Number seven, we want an immediate end to police brutality and the murder of Black people, other people of color, and all oppressed people inside the United States. Number eight, we want an immediate end to all wars of aggression—you see how current this still sounds. Number nine, we want freedom for all Black and oppressed people now held in US federal, state, county, city, and military prisons and jails. We want trials by a jury of peers for all persons charged with so-called crimes under the laws of this country. And finally, number ten: we want land, bread, housing, education, clothing, justice, peace, and people’s community control of modern technology.

Some Dalits felt so strong a kinship with one wing of the American civil rights movement and had followed it so closely that, in the 1970s, they created the Dalit Panthers, inspired by the Black Panther Party.

I also became a member of the Black Panther Party and worked with a branch of the organization in Los Angeles, where I was in charge of political education.

The FBI nicknamed the program COINTELPRO, as a shorthand for "counterintelligence program." COINTELPRO originated in the 1950s, to prevent socialist movements from developing in the United States, and the program rose to new heights in the Black Power era. Even prior to Stokely Carmichael's first calls for Black Power in 1966, the FBI was organizing to undermine civil rights movement efforts. The Black organizations they labeled as "militant' included not only Stokely's SNCC but also the Rev. Dr. King's Southern Christian Leadership Conference, a group that never wavered in its dedication to nonviolent civil disobedience. Between 1963 and 1971, the FBI ran nearly three hundred separate COINTELPRO operations against Black nationalist groups, the majority of which targeted the Black Panther Party. The program's major goals were to: 1. Prevent the coalition of militant Black nationalist groups, as there would be strength in unity. 2. Prevent the rise of a "messiah" who could unify and electrify the movement, such as the Rev. Dr. King or Malcolm X. 3. Prevent violence, ideally by neutralizing movement leaders before they could become violent. 4. Prevent Black nationalist leaders from gaining respectability, ideally by discrediting them in the eyes of white people, Black people, and radicals of all races. 5. Prevent young people from joining the groups and increasing their membership base.

The Dalits were no more contented with their lot than anyone would be. In a caste system, conflating compliance with approval can be dehumanizing in itself. Many Dalits looked out beyond their homeland, surveyed the oppressed people all over the world, and identified the people closest to their lamentations. They recognized a shared fate with African-Americans, few of whom would have known of the suffering of Dalits. Some Dalits felt so strong a kinship with one wing of the American civil rights movement and had followed it so closely that, in the 1970s, they created the Dalit Panthers, inspired by the Black Panther Party. A

Under the influence of activists like Jim Fouratt these alliances extended (though were not limited) to domestic movements like the Black Panthers and foreign ones such as the Viet Cong, Mao’s regime in China, Castro’s Cuba and more. The fact that these movements were explicit in their varied opposition to homosexuals (Mao’s China, for instance, being willing to publicly castrate ‘sexual degenerates’) was merely one of those contradictions that needed to be got over.

We see anti-black sentiment in how quickly images of brutality toward black children (let alone black adults) are justified by the white assumption that it must have been deserved. Such beliefs would be unimaginable if we had been shown images of white teens being thrown across schoolrooms, of white kindergarteners handcuffed, of a white child shot while playing with a toy gun in the park. We see anti-black sentiment in the immediate rejoinder to Black Lives Matter that all lives matter, that blue lives matter. And in the absurdly false comparison between the white nationalist and “alt-right” movement (now directly connected to the White House) with the Black Panther Party of the 1960s.

And then that dream disintegrated, with the assassination of one hero after another, the uprising of a frustrated black population (riots, they were called, but they were really a matter of a seventh of our population waiting for the Civil War to end—still are), and the systematic dismantling of activist groups working toward a more equitable society, from the American Indian Movement to the Young Lords to the Black Panthers.

one of the first acts of the Young Lords in Chicago was to join the Rainbow Coalition-uniting with our allies, our brothers and sisters, in the Black Panther Party, the Brown Berets, the Young Patriots, and Rising Up Angry. The Young Lords understood the importance of collaboration and of building a broad people's movement in order to transform society.

But another social movement, the civil rights movement, alarmed Manson. Used to the highly segregated world of prison culture, Manson saw the civil rights movement as a direct threat to what he saw as legitimate white supremacy. The Black Panthers frightened Manson, and he came to believe that a civil race war was on the horizon.

Carmichael also criticized the student peace movement and argued that if peace activists wanted to be relevant to most people, they needed to start organizing to resist the draft: The peace movement has been a failure because it hasn’t gotten off the college campuses where everybody has a 2S [draft deferment] and is not afraid of being drafted anyway. The problem is how you can move out of that into the white ghettos of this country and articulate a position for those white youth who do not want to go. . . . [SNCC is] the most militant organization for peace or civil rights or human rights against the war in Vietnam in this country today. There isn’t one organization that has begun to meet our stand on the war in Vietnam. We not only say we are against the war in Vietnam; we are against the draft. . . . There is a higher law than the law of a racist named [Secretary of Defense] McNamara; there is a higher law than the law of a fool named [Secretary of State] Rusk; there is a higher law than the law of a buffoon named Johnson. It’s the law of each of us. We will not allow them to make us hired killers. We will not kill anybody that they say kill. And if we decide to kill, we are going to decide who to kill.89

The Revolutionary Action Movement advanced a pivotal idea that would become central to the politics of the Black Panther Party. Drawing on a line of thought reaching back at least to the mid-1940s and the black anticolonialism of W. E. B. Du Bois, Paul Robeson, and Alpheaus Hunton, RAM argued that Black America was essentially a colony and framed the struggle against racism by blacks in the United States as part of the global anti-imperialist struggle against colonialism.47 Max Stanford defined the politics of revolutionary black nationalism this way in 1965: “We are revolutionary black nationalist, not based on ideas of national superiority, but striving for justice and liberation of all the oppressed peoples of the world. . . . There can be no liberty as long as black people are oppressed and the peoples of Africa, Asia and Latin America are oppressed by Yankee imperialism and neo-colonialism. After four hundred years of oppression, we realize that slavery, racism and imperialism are all interrelated and that liberty and justice for all cannot exist peacefully with imperialism.

In the summer of 1966, Seale was hired to run a youth work program at the North Oakland Neighborhood Anti-Poverty Center funded by the federal War on Poverty. Through his role as a social service provider, he came to understand even more clearly the economic and social needs of black youth. Beyond delivering services, Bobby brought his revolutionary nationalist theory to the job and used the opportunity to push up against the ideological bias in the government program. Rather than merely guiding young blacks into a government-prescribed path, he used his authority to help them stand up against oppressive authority, particularly against police brutality. One day Seale’s boss instructed him to take a group of young black men and women on a tour of the local police station. When the group arrived, the police officers pulled out notepads and pencils and started to interview the teenagers about the character of gangs in the neighborhood. Seale protested, instructing his group to remain silent and announcing that his program would not be used as a spy network to inform on people in the community. The officers claimed that they simply wanted to foster better relations with the community. In response, Seale turned the conversation around, creating an opportunity for the teenagers to describe their experiences with police brutality in the neighborhood. It was the first time the young people had had the opportunity to look white police officers in the eye and express their anger and frustration. One teenager berated the police for an incident in which several officers had thrown a woman down and beaten her in the head with billy clubs. “Say you!” said a sixteen-year-old girl, pointing at a policeman. “You don’t have to treat him like that,” Seale said to the girl. “I’ll treat him like I want to, because they done treated me so bad,” she replied. Bobby sat back as the girl grilled the officer about whether he had received proper psychiatric treatment. The officer turned red and started to shake. “The way you’re shaking now,” she said, “the way you’re shaking now and carrying on, you must be guilty of a whole lot! And I haven’t got no weapon or nothin.’”69 The poverty program provided a paycheck, some skills, and an opportunity to work with young people. But Newton and Seale were still searching for a way to galvanize the rage of the “brothers on the block.” They wanted to mobilize the ghetto the way that the Civil Rights Movement had mobilized blacks in the South. They dreamt of creating an unstoppable force that would transform the urban landscape forever. The problem was now clear to Huey and Bobby, but they did not yet have a solution. Huey and Bobby were not the only ones looking for answers.

The Party attracted large numbers of members and supporters, from various classes and races, who wanted to be part of a dynamic liberation movement rooted in the day-to-day struggles of ordinary black people, most of whom were poor and working class.

Through the nonprofit Zinn Education Project (ZEP)—a collaborative effort with Rethinking Schools and Teaching for Change—Zinn’s book and dozens of spin-off books, documentaries, role-playing activities, and lessons about Reconstruction, the 1921 Tulsa race riot, taking down “racist” statues, the “FBI’s War on the Black Freedom Movement,” the “Civil Rights Movement” (synonymous with the Black Panthers), the Black Panther Ten Point Program, “environmental racism,” and other events that provide evidence of a corrupt U.S. regime are distributed in schools across the country. According to a September 2018 ZEP website post, “Close to 84,000 teachers have signed up to access” ZEP’s history lessons and “at least 25 more sign up every day.” Alison Kysia, a writer for ZEP who specializes in “A People’s History of Muslims in the United States” and who taught at Northern Virginia Community College, used Zinn’s book in her classes and defended it for its “consciousness-raising power.”64 ZEP sends organizers to give workshops to librarians and teachers on such topics as the labor movement, the environment and climate change, “Islamophobia,” and “General Approaches to Teaching People’s History” (with full or partial costs borne by the schools!). In 2017, workshops were given in six states, Washington, D.C., and Vancouver, Canada.

By the time the New Left and the Civil Rights Movement came on the scene, Zinn had left the party’s ranks, but he was toying with the Maoist Progressive Labor Party and the Trotskyist Socialist Workers party and “gave his support to young black militants” of the Student Nonviolent Coordinating Committee (SNCC) and the Black Panthers.29 Actually, Zinn radicalized the students, turned them into militants, and helped found and guide the radical SNCC.

We see anti-black sentiment in the immediate rejoinder to Black Lives Matter that all lives matter, that blue lives matter. And in the absurdly fake comparison between the white nationalist and alt-right movement with the Black Panther Party of the 1960s. We see anti-blackness in how much more harshly we criticize blacks, by every measure. We see it in the president of the United States positioning the avowed white supremacist Neo-Nazis marching openly in the streets... as equal in comparison to the people protesting them.

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