by Eric Striker
In May 1966, black ethnic nationalist Stokely Carmichael was elected chairman of the Student Nonviolent Coordinating Committee (SNCC), representing a radical new direction for the organization, much to the chagrin of its benefactors. SNCC in its most active years was aligned to Martin Luther King Jr, and a front for Jews seeking to utilize black people as an asymmetrical army to be commanded against white people in the United States. According to a piece by Andy Bachman for the Jewish publication The Forward:
And since the early years of the twentieth century, many American Jewish organizations and Jewish philanthropists were committed to alleviating the scourge of racism and discrimination against blacks, in part as a bulwark against anti-Semitism and in part as building a shared platform in support of equality and civil rights for all Americans. The Anti-Defamation League, American Jewish Committee, American Jewish Congress (to name a few) all shared a commitment to defending black civil rights and Jews were among the early founders and funders of the NAACP.”
The election of Carmichael was the result of suspicions brewing in the minds of SNCC negroes that they were being used. In the case of the Mississippi Freedom Summer of 1964, where Jews participated in wildly disproportionate numbers, the organization had barely survived an attempted hostile takeover by the Jews Al Lowenstein and Barney Frank, who demanded SNCC move its headquarters to New York City. SNCC instead disobeyed the aggressive Jews, and decided to manage and organize out of the more appropriate chocolate city of Atlanta.
Stokely vs St Martin (Peace Be Upon Him) and his Jews
Carmichael wondered as to why the Jews in the mainstream “Civil Rights” movement were so desperate to introduce negroes into white ethnic neighborhoods (including in parts of the country where there were no Jim Crow laws, such as Chicago) rather than encouraging blacks to cultivate their own prosperous neighborhoods with functional black schools, black police, black churches etc. Carmichael inevitably predicted even greater rift and tension in response to gunpoint de-segregation programs, as well as the subjection of blacks to more racism at the hands of non-consenting whites. Stokely saw the need to cultivate black consciousness and independence, which was impossible under the auspices of Jews writing polemics against “separationists” in media platforms with no black readership, like The New Republic, trying to convince white readers that it was a great idea to share schools and communities with negroes and those who disagreed must be suppressed.
Three months after Carmichael’s election, an ad appeared in the July 25, 1966 New York Times, featuring Martin Luther King attacking black nationalism and separatism. Of course, King himself did not write the statement, according to Murray Friedman’s The Creation & Collapse of the Black-Jewish Alliance it was written by his Jew advisor Stanley Levison (who also wrote the ‘I have a Dream’ speech, and possibly even the “Letters from Birmingham Prison”). The letters, editorials and speeches of Martin Luther King often employed the preposterous non-sequitur of “Judeo-Christian values” against blacks like Elijah Muhammad and Carmichael who preached negro patriotism and freedom from Jews. The blackmail of a black male is perhaps the easiest thing in the world, and just as with sell outs like Ted Cruz, footage or recordings revealing America’s prominent and saintly black Pastor’s compulsion for bisexual orgies with white hookers, in conjunction with Manhattan Zionist money keeping the plush “civil rights” lifestyle high, means you can get lots of “Judeo”-Christian references for your buck.
According to Carson Claybourne’s chapter on SNCC in Blacks and Jews in the Civil Rights Movement , Carmichael himself was careful in not allowing his epiphany on the dominant Jewish role in his organization totally alienate the New York Jews financing his project. For a while, SNCC followed the rest of the “Civil Rights movement” (who either stayed quiet or supported Israel’s race-cleansing Jewish colonial project in Palestine) in staying “neutral” on Talmudic Jewish Nazism (“Zionism”), despite the fact that it violated all the supposed principles of the black organizations Jews patronized. The situation represented a massive gulf between the grassroots negro activists and its leadership, similar to what is seen in the Democratic Party today, and eventually a Nation of Islam associate, Ethel Minor, penned an article lambasting Israeli crimes against humanity during the Arab-Israeli war in the SNCC newsletter.
Suddenly, after barely recovering from the “black power” debacle that caused Carmichael to get a nice “talking-to” from gold coin dispensing Gargamels the previous year, a new storm erupted. The mass media suddenly began to attack SNCC for its “anti-Semitism” in criticizing Israel (Claybourne, pg 44), prominent Jew money and network pipelines like Harry Golden and Theodor Bikel resigned in outrage at the thought that hooked nose humanitarians seeking forced race-mixing between blacks and whites should be held up to the same principles while the American Jewish Committee and its fronts like the NAACP vowed to squeeze them out of the civil rights movement. Campaigns to take Jews out of leadership positions within SNCC, using the sound logic that no negro would be allowed to run an organization purporting to be for Jews, came in tandem after realizing how they were using their inside knowledge while misleading the negroes for their own purposes.
While many black militants in SNCC perceived Jews as a kind of white people, they also noticed that Southern whites, for all their overt “racism”, treated them with more respect and dignity than the Jewish slumlords and capitalists who exploited them during the post-war negro migration to Northern cities. This sentiment was echoed on an episode of the short-lived Morton Downey Jr Show during the late 80’s, where pro-white activist Tom Metzger faced off with a stereotypical yarmulke wearing Jew and his Uncle Tom “civil rights” accomplice at a taping in the Apollo Theater in Harlem. The goal of contrasting Metzger with a riled up negro audience backfired when the crowd’s black nationalists reluctantly joined him to expose the Jew refusing to condemn the barbarism of Jewish racial supremacism (Zionism) :
Whatever the black nationalist opinion of whites is, their perspective that negroes need their own living space and to be masters of their own destiny rather than forcing whites to take them into their homes, share public pools or marry them, is de facto a pro-white position, and an arrangement with which both the white man and the black man can peacefully co-exist is what the natural outcome will be once we develop an expectorant to cough the pungent and infectious Jewish mucus out of our national body.
David Horowitz’s The Black Panthers
In the very same year that the rising black nationalists caused a rift in the “black-Jewish alliance”, Jewish money and minds concocted a new scheme to contain genuine black liberation in October of 1966: The Black Panthers. The group was led by Huey Newton and Bobby Seale, and unlike Martin Luther King (the first teddy bear phase of the “black” Jewish led revolution), they preached violent insurrection against non-Jewish white people, while audaciously claiming the Jews were fellow victims and Israel was an “outpost of Western imperialism” (the Judeo-Left segments that criticize Israel make similar arguments today, as if white Gentiles in America get anything but problems and danger from our government’s one-way alliance with Israel). The Panthers were an obvious play for the following Carmichael had generated, even the mascot of the “black panther” was stolen from the SNCC chairman’s side project the Lowndes County Freedom Organization.
The external semblance of militancy of the Panthers was attractive to Carmichael, and the Panthers themselves were eager to tap into (and sabotage) the racialist fervor he had sparked. Immediately, they rushed to make Carmichael “honorary Prime Minister” of their armed California negro organization, but when he started to get acquainted with them, he was shocked at what he found: Jews were running the show here too. Carmichael quickly quit and distanced himself from the bogus radicals, which responded by attacking his black nationalism as “reactionary” using hair-splitting Marxian gobbledygook to hide the truth: the Jews organizing and financing them wanted blacks to smother, hurt, rape and murder whites, not split away from them.
At what “white” excess influence in particular was Carmichael angry at? This is not so clear. But the most important coordinator, fund-raiser , ideologue, recruiter and ghostwriter for the Black Panther’s was none other than David Horowitz–today the owner of Front Page Magazine and one of the most prominent Neo-Conservatives in America. Berkeley University was a hotbed of Jewish communist activity, and from this hive, Jews like Horowitz teamed up with ghetto blacks from nearby Oakland to organize an effective force for violent anti-white agitation. Horowitz has written extensive memoirs, such as Radical Son: A Journey through Our Times and The Politics of Bad Faith: The Radical Assault on America’s Future, detailing his experiences with the Black Panthers and its inner logistics. With money provided by Jew TV and movie producer Bert Schneider and NY Philharmonic director Leonard Bernstein, and support from an extensive network of Bay Area Kikes (Ramparts Magazine’s Robert Scheer, Michael Lerner, Tom Hayden, Jerry Rubin, Joe Blum, et al) the Panthers corralled the most radical elements of the black movement. By 1968, the Black Panther Party merged with the Jewish cultural Marxist “Peace and Freedom Party” (which the aforementioned Hebes were all members of), and with a master stroke, Jews were able to regain control of the fires of black militancy lit by Stokely Carmichael and Malcolm X that almost engulfed them, and re-direct them towards the white skinned Goyim in a more furious, crass and brutal form than they ever imagined in the era of MLK. Horowitz and Scheer’s Rampart Magazine created a Social Justice Warrior cult of personality around Huey Newton and the borderline illiterate violent ex-con: Eldridge Cleaver. The elevation of two ordinary, stereotypical Oakland nigger thugs to revolutionary icons was quite a feat.
To get an idea of the Black Panther Party’s ideology, prominent member Eldridge Cleaver’s Soul on Ice (1968) calls for the targeted rape of white women (which he served prison time for) by black men as part and parcel of revolution. On page 14, Cleaver writes:
Rape was an insurrectionary act. It delighted me that I was defying and trampling upon the white man’s law, upon his system of values, and that I was defiling his women–and this point, I believe, was the most satisfying to me because I was very resentful over the historical fact of how the white man has used the black woman. I felt I was getting revenge.
Cleaver’s sexual obsession with white women manifested in his taste in “black” women, who were at most, octoroons:
Though black women were not off limits either:
“To refine my techniques….I started out by practicing on black girls in the ghetto…and when I considered myself smooth enough, I crossed the tracks and sought out white prey.”
Cleaver at Ramparts rationalized violent crime against white people through existential philosophy. It’s possible that Eldridge, a high school dropout and dope addicted black sex deviant, was becoming intimately familiar with the garbage ideas pushed out by Jean Paul Sartre while doing time at San Quentin. But it’s far more likely, however, that Horowitz–who has fessed up to ghostwriting Cleaver’s articles Ramparts at certain points–wrote the book for him in order to romanticize, justify and politically enable destructive and anti-social behavior produced by a small frontal cortex.
[More on the Black Panthers, the rise and fall of Cornel West, artificially pumped anti-white scholar Ta Nehisi Coates and other material coming tomorrow]