Elliot Booker

“Time for an Awakening” with Bro. Elliott, Sunday 5/24/20 guest Attorney, Founder of Black Lawyers for Justice, Malik Zulu Shabazz

“Time for an Awakening” for Sunday 05/24/2020 at 7:00 PM   guest was  Attorney, Organizer, Founder of Black Lawyers for Justice, Malik Zulu Shabazz. We were informed by our special guest about the Black Economic Empowerment Movement and Sanctions Campaign,  Shabazz University, and other grassroots initiatives being launched. It’s time for effective operational unity among Black Organizations for the welfare of our community, we talked about this and other topics with our guest, Attorney Malik Shabazz.

LEARN MORE AT: https://www.shabazzuniversity.com/

AND: https://black-empowerment.org/

The Untold Story of the Black Radical Tradition in Canada

by Norman (Otis) Richmond

The Afro American Progressive Association (AAPA) was one of the first Black Power organizations in Canada. It was organized by Jose Garcia, Norman (Otis) Richmond and D. T. in Toronto in 1968. Their first public event was a commemoration of the assassination of Omowale El-Hajj Malik El-Shabazz (Malcolm X). The meeting took place on Bathurst Street (Toronto’s Lenox Avenue) the Home Service. Guest speakers were Jan Carew, Guyanese-born scholar/activist who later would write:” Ghosts in Our Blood: With Malcolm X in Africa, England, and the Caribbean” and Ted Watkins. A year before ancestors like Austin Clarke, Howard Matthews and others started the ball rolling.

Watkins (1941-1968) was an African born in America who played Canadian football. Watkins played wide-receiver for the Hamilton Tiger-Cats and Ottawa Rough Riders. He won the Grey Cup with Hamilton in 1967. He previously played college football at the University of the Pacific in
Stockton, California. Watkins was killed in 1968 allegedly robbing a liquor store.

This is a direct quote from a Canadian daily: “STOCKTON, Calif. (AP) -Ted Watkins, Negro professional Canadian football player, and a leading Black Power advocate’ in Canada, was shot dead in an attempted liquor store holdup Sunday, police said.”

“The AAPA’s newsletter was called Harambee (Swahili) for ‘Let’s pull together.’”

The Black Youth Organization (BYO), the Black Action Defense Committee (BADC), the Biko Rodney Malcolm Coalition (BRMC) and Black Live Matters spring from the AAPA. The AAPA’s newsletter was called Harambee (Swahili) for “Let’s pull together.” Harambee preceded “Contrast,” “Share,” “Pride” and the “Caribbean Camera.”

Chris Harris has been one of the few attempting to keep the untold history of the Black Radical Tradition and the AAPA alive. Harris’ article, “Canadian Black Power, Organic Intellectuals of Position in Toronto, 1967 – 1975” was published quietly. He is quoted extensively in David Austin’s 2014 Casa de las Americas Prize winning book on Caribbean Literature, in English or Creole, Fear of a Black Nation: Race, Sex, and Security in Sixties Montreal.

Glen Ford of Black Agenda Report talks about how a Black miss-leadership is high jacking the African liberation struggle in the United States. Ditto for Canada.

The untold story of the Radical Black Tradition in Canada is beginning to unfold. A new autobiography, Burnley “Rocky” Jones Revolutionary by Jones and James W. St. G. Walker gets the ball rolling in this work. Jones gives credit to the AAPA in this volume for keeping the radical Black tradition alive in the Great White North.

Jones discusses how tribalism ruled during the late sixties and early Seventies in Toronto’s history. Africans born in Canada organized as Jamaicans, Trinidadians, Barbadians or Black Canadians. He talks about a rally that took place at the Ontario Institute for Studies in Education on Bloor Street in Toronto.

“Jones gives credit to the AAPA in this volume for keeping the radical Black tradition alive in the Great White North.”

Says Jones: “The chair was José Garcia, of the Afro American Progressive Association, a Marxist, and Black Nationalist organization in Toronto. Although that organization was Canadian, its name reflected the interaction with the States; there was continual movement back and forth across the border with Detroit and Buffalo, with Panthers and CORE and various Black Nationalist associations. Many of these people were also at the conference, in particular a group known as the Detroit Revolutionary Union movement, DRUM, extremely militant and connected to the Panthers.”

Jones was incorrect on the name of DRUM; DRUM is an acronym for the Dodge Revolutionary Union Movement. The Dodge Revolutionary Union Movement was an organization of Black workers formed in May 1968 in the Chrysler Corporation‘s Dodge Main assembly plant in Detroit. While I was a co-founder of the AAPA I was also a member of DRUM, which later would blossom into the League of Revolutionary Black Workers.

The term Afro-American had nothing to do with Black America. It was inspired by Malcolm X’s Organization of Afro-American Unity (OAAU). The group was a Pan-Africanist organization founded by (Omowale) Malik Shabazz in1964. The group was modeled on the Organization of African Unity, which had impressed Malik during his visit to Africa in April 1964. The purpose of the OAAU was to fight for the human rights of Africans in America and in the Western Hemisphere who speak English, French, Spanish, Dutch and Papiamento. One of the co-founders of the AAPA, Jose Garcia, could speak Papiamento, Dutch, Spanish, French and English better than me. We were internationalist from the get-go.

“It was Carlos Cooks who first defined the difference between the terms Black and/or African as opposed to ‘Negro.’”

While we were moved by Malik, he was influenced by a person who if imperialism has anything to do with it will be written out of history – Carlos A. Cooks. Cooks was a Caribbean man who used the term African-American to unite Africans in the West. He was born in Santo Domingo, Dominican Republic. His parents were from the nearby island of St. Martin. Robert Acemendeces Harris, author of Carlos Cooks and Black Nationalism, pointed out: “It was Carlos Cooks who first defined the difference between the terms Black and/or African as opposed to “Negro” and fought to have the latter word abrogated as a racial classification. You can even ask Richard Moore, a foundation member of the African Blood Brotherhood (and author of The Word Negro And Its Evil Use) about this. Or you can read the documentation in BLACK NATIONALISM: A Search for Identity in America by Prof. E. U. Essien-Udom of the University of Ibadan, Nigeria.

I was blessed to have heard Richard B. Moore speak in Montreal in 1967 and met and work with Elombe Brath, a disciple of Cooks. Moore spoke at a Black community meeting that I attended during Expo 67. When I first went to Detroit and met General Gordon Baker Jr. I found a copy of Brath’s comic book “Color Them Colored” where he ridiculed everyone from Harry Belafonte to Malcolm X for not being “Black” enough. Baker explained to me how he had for a brief moment associated with Cooks African Nationalist Pioneer Movement.
There are aspects of Cooks philosophy I united 1000 percent behind. At their convention called in 1959 the ANPM called for the abrogation of the word Negro as the official racial classification of black people and to replace the term with “African” when speaking of land origin, heritage and national identity (irrespective of birthplace ) and the proud usage of “black” when dealing with color (in spite of complexion).

“Elombe Brath’s comic book ‘Color Them Colored’ ridiculed everyone from Harry Belafonte to Malcolm X for not being “Black” enough.”

There are others aspects of his views that I totally disagree with. I have always united with Huey P. Newton’s statement, ”Blackness is necessary, but not sufficient.” I was never down with Cooks’ anti-communism. When Fidel Castro visited Harlem, Cooks refused to meet him. Malik took the opposite view.

Brath is quoted in Rosemari Mealy’s book, Fidel & Malcolm X: Memories of a Meeting. Says Brath, “While Malcolm as an individual was developing as an anti-imperialist champion, he boldly met with Premier Fidel Castro when the Cuban leader stayed at the Hotel Theresa in Harlem, arguing a class analysis in non-Marxist terms, that is, the field Negro versus the house Negro.

Cooks however, took a completely different position. U. Essien-Udom, a Nigerian who wrote Black Nationalism: A Search for an Identity in America, published in the early 1960s, discussed Cooks and Malik. Udom points out: “Nearly all of the present-day black nationalist groups are anti-communist. Recently, Mr. Carlos Cooks (African Nationalist Pioneering Movement) in a 4th of July speech in Harlem self-righteously explained how in the Thirties they (the nationalists) were having street fights with the communists and they do not welcome ‘the regime of Dr. Fidel Castro’s Cuba.’”

“Instead, Mr. Cooks expressed some admiration for ex-President Bastisa. He said that under Batista Negroes had a “fair deal” in Cuba and that Premier Castro’s regime was a returning to “white supremacy.” For a brief moment in my history I did have a problem with Cuba. This was because of the anti- communism propaganda we were taught from the womb to the tomb in the USA where I was born.

For a brief moment I supported Jonas Savimbi‘s The National Union for the Total Independence of Angola (UNITA). Founded in 1966, UNITA fought alongside the Popular Movement for the Liberation of Angola (MPLA) in the Angolan War for Independence (1961 – 1975) and then against the MPLA in the ensuing civil war1975–2002). UNITA received military aid from the imperialist USA and apartheid South Africa while the MPLA received support from the Soviet Union and other members of the Socialist block at that time. We apologize to Africa for this error in judgment.

In the 21st Century Africa, Africans and the oppressed generally must be anti-imperialist, anti-racist, and anti-sexist and be for socialism — period. As Fred Hampton used to say, “If you are afraid of socialism you are afraid of yourself.”

Norman (Otis) Richmond, aka Jalali, was born in Arcadia, Louisiana, and grew up in Los Angeles. He left Los Angles after refusing to fight in Vietnam because he felt that, like the Vietnamese, Africans in the United States were colonial subjects. After leaving Los Angeles in the 1960s Richmond moved to Toronto, where he co-founded the Afro American Progressive Association, one of the first Black Power organizations in that part of the world. Before moving to Tronto permanently, Richmond worked with the Detroit-based League of Revolutionary Black Workers.
He was the youngest member of the central staff. When the League split he joined the African People’s Party. In 1992, Richmond received the Toronto Arts Award. In front of an audience that included the mayor of Toronto, Richmond dedicated his award to Mumia Abu-Jamal, Assata Shakur, Geronimo Pratt, the African National Congress of South Africa, and Fidel Castro and the people of Cuba. In 1984 he co-founded the Toronto Chapter of the Black Music Association with Milton Blake.Richmond began his career in journalism at the African Canadian weekly Contrast. He went on to be published in the Toronto Star, the Toronto Globe & Mail, the  National Post, the Jackson Advocate, Share, the Islander, the Black American, Pan African News Wire, and Black Agenda Report. Internationally he has written for the United Nations, the Jamaican Gleaner, the Nation (Barbados), and Pambazuka News.Currently, he produces Diasporic Music a radio show for Uhuru Radio and writes a column, Diasporic Music for the Burning Spear Newspaper. For more informantion norman.o.richmond@gmail.com

Home News Malcolm X in the 21st century

What would he be preaching today?

by Norman Otis Richmond

May 25, 2017

What would el Hajj Malik el-Shabazz (aka Malcolm X) be doing at 92 years of age?

Our Black Shining Prince was born on May 19, 1925, and joined the ancestors on February 21, 1965, assassinated, receiving multiple gunshot wounds while preparing to deliver a speech to the Organization of Afro-American Unity in Manhattan’s Audubon Ballroom. He was 39.

Before his passing, the Nigerians gave him the name Omowale. In Yoruba it means “child who has come home.” 

No one can say for sure what Malcolm X would be preaching today, but as he taught us, “Of all our studies, history is best qualified to reward our research. And when you see that you’ve got problems, all you have to do is examine the historic method used all over the world by others who have problems similar to yours. And once you see how they got theirs straight, then you know how you can get yours straight.” 

These words were uttered at King Solomon Baptist Church in Detroit, Michigan, during a speech on the nature of revolution at the Northern Negro Grass Roots Leadership Conference on November 10, 1963. 

One of the founders of the League of Revolutionary Black Workers, General Gordon Baker Jr. was in attendance that night and yelled “We’ll bleed” as Malcolm X told the audience, “You’re afraid to bleed. The white man sent you to Korea, you bled. He sent you to Germany, you bled. He sent you to the South Pacific to fight the Japanese, you bled. You’ll bleed for white people, but when it comes time to seeing your own churches bombed and little Black girls murdered, you haven’t got no blood.”

We know that Malcolm X was deeply interested in bringing African and Asian forces together. The first large-scale Afro-Asian Conference, a meeting of Asian and African states, most of them newly independent, took place on April 18 to 24, 1955, in Bandung, Indonesia. We also know that politically his views were leaning heavily toward socialism. 

Shortly before he died, he went on record saying, “It’s impossible for a white person to believe in capitalism and not believe in racism. You can’t have capitalism without racism.” 

He was a firm supporter of British-ruled Kenya’s Land and Freedom Army and the so-called Mau Mau Revolt against white settlers. 

Even as a member of the Nation of Islam, Malcolm X had a non-Marxist class analysis of the struggle. Go back and listen to him talk about the house Negro and the field Negro on the Message To The Grassroots speech.

We can bet Malcolm X, with his one-liners, would use social media with the best of us. He understood the role of newspapers and other media in revolutionary struggle. 

All the organizations that moved Africans in North America and the world had newspapers. Marcus Garvey’s Universal Negro Improvement Association and African Communities League (UNIA-ACL) had the Negro World. The Nation of Islam had Muhammad Speaks, and Huey P. Newton and Bobby Seale’s Black Panther Party had the Black Panther newspaper.

In his book, Remembering Malcolm, Benjamin Karim, Malcolm X’s assistant minister at Mosque Number 7 in Harlem, writes about how Malcolm X loved cartoons to counter what he called “spookism.” 

“Don’t get so wrapped up in God that you lose sight of the world,” Malcolm used to tell us, Karim writes. “And don’t get so wrapped up in the world you lose sight of God: you have to maintain a balance. When you are spooked out, you have definitely lost the balance. You go and get that brother and take him somewhere and watch cartoons.” 

Karim also tells how Malcolm X taught him and other ministers the importance of communication. “At the first meeting of the class, Malcolm listed some requirements: a notebook, a dictionary, a thesaurus, an etymology text, a library card and an open, willing mind.” 

American cultural historian Maurice Berger called Malcolm X “a visual strategist” and “keen steward of the Nation of Islam’s visual representation.” 

In a 2012 column for the New York Times, he writes that, “Malcolm X often carried a camera, his way of ‘collecting evidence,’ as [Black photojournalist] Gordon Parks once observed. He relied on photographs to provide the visual proof of Black Muslim productivity and equanimity that sensationalistic headlines and verbal reporting often negated. 

“When photojournalists visited the community, he tried to steer them toward the kinds of affirmative images – contented family life, children at play and school, thriving businesses and institutions – that might subtly ameliorate the negative texts that he knew would inevitably accompany them.” 

It must be mentioned that Malcolm X’s Grenada-born mother, Louise Little (née Norton), wrote for the Negro World. Georgia-born Earl Little, Malcolm X’s father, and Louise met and married in Montreal at a UNIA convention. Both were followers of Pan-Africanist Garvey. 

Malcolm X talked about the importance of languages and hit the nail on the head when he predicted Chinese and Arabic as important in the future.

In The Autobiography Of Malcolm X, written with Alex Haley, he wrote, “I don’t know anything more frustrating than to be around people talking something you can’t understand. Especially when they are people who look just like you. In Africa, I heard original mother tongues, such as Hausa and Swahili, being spoken, and there I was standing like some little boy, waiting for someone to tell me what had been said; I never will forget how ignorant I felt.” 

Malcolm X made it crystal clear before his death that he was a Sunni Muslim. However, he also questioned following anything blindly

In a speech in Detroit on April 12, 1964, he pointed out, “Islam is my religion, but I believe my religion is my personal business. Put your religion at home in the closet. Keep it between you and your God. Because if it hasn’t done anything more for you than it has, you need to forget it anyway.” 

Norman (Otis) Richmond, aka Jalali, was born in Arcadia, Louisiana, and grew up in Los Angeles. He moved to Toronto in the 1960s after refusing to fight in the Vietnam War. He produces Diasporic Music, a radio show for Uhuru Radio, and writes a column for the Burning Spear newspaper.

Biden’s “Lift Every Voice” Proposal Appeals to Black Misleaders

Black Agenda Radio with Margaret Kimberley and Glen Ford

11 May 2020

Black Alliance for Peace national organizer Ajamu Baraka said de facto Democratic presidential candidate Joe Biden’s “Lift Every Voice” plan for Black America “assumes that all you have to do is provide a few little tweeks to the system and everything will be just fine.” But, “the US economy has collapsed and the impact on Black workers is profound.” Baraka, the 2016 Green Party vice presidential candidate, said only the Black Misleadership Class will sing the praises of Biden’s “symbolic, paternalistic crumbs.”

READ MORE AT: https://www.blackagendareport.com/bidens-lift-every-voice-proposal-appeals-black-misleaders

“Time for an Awakening” with Bro.Elliott, Sunday 05/17/2020 guests was Dr. William A. (Sandy) Darity Jr., and A. Kristen Mullen.

“Time for an Awakening” for Sunday 05/17/2020 at 7:00 PM guests was Professor of Public Policy, African and African American Studies, Economics, and the director of the Samuel DuBois Cook Center on Social Equity at Duke University, Dr. William A. (Sandy) Darity Jr., and Writer, Folklorist, founder/ director of the arts consulting practice Artefactual, A. Kristen Mullen. The conversation centered around the book ” From Here to Equality: Reparations for Black Americans  in the 21st Century”, by Dr. Darity and A. Kirsten Mullen, and a blueprint to achieve reparations for the enslavement of our ancestors and the existing damage to our people.

“Time for an Awakening” with Bro.Elliott 5/15/20 Friday Open Forum

“Free Style Friday”, Open Forum format with the listeners on the weeks hot topics and conversation. Information, insights, dialogue, and solutions from a Black Perspective.

Time for an Awakening with Bro.Elliott, Sunday 5/10/20 guest Author, Educator, Dr. Kaba Kameme (Booker T. Coleman)

“Time for an Awakening” for Sunday 05/10/2020 at 7:00 PM  guest was  Author, Educator, Master Teacher, Dr. Kaba Kamene. Dr.Kamene (Booker T Coleman) from the “Hidden Colors” Collection discussed his book, “Spirituality Before Religions”, and how our ancestors’ spiritual practices are manifested in our behaviors today, and understanding this we can change our people’s destiny moving forward.

When Maternity Wards in Black Neighborhoods Disappear

Experts fear that closures will become a trend nationwide because of the covid-19 virus, devastating an already vulnerable population

Dr. Joi Bradshaw-Terrell provides obstetric care to the majority-black population in Chicago’s Englewood neighborhood, where three nearby maternity wards have shut down in the past year.
Dr. Joi Bradshaw-Terrell provides obstetric care to the majority-black population in Chicago’s Englewood neighborhood, where three nearby maternity wards have shut down in the past year. Credit…Joshua Lott for The New York Times

By Kelly GlassMay 5, 2020

Shamya Bland had both of her children at St. Bernard Hospital in the Englewood neighborhood on the South Side of Chicago. When she found out the hospital would stop delivering babies until further notice “to respond more effectively to the increase in patients who are sick with the Covid-19 coronavirus,” according to an announcement issued on its Facebook page, she was devastated. “It’s heartbreaking,” she said. “It’s in the heart of the hood. Most black people in the neighborhood were going to go there.”

Englewood, which is 95 percent black, is slowly becoming a maternity-care desert, with two other nearby hospitals closing their maternity wards within the past year. St. Bernard Hospital has coordinated transporting women in labor to Mercy Hospital, about six miles north, according to St. Bernard’s media relations representative David Rudd, but transportation is not the main concern for doctors and patients in the neighborhood.

Research has shown that black patients receive better care and communication when they see black doctors. Official statistics weren’t available, but St. Bernard boasts a racially diverse care team, according to staff members like Dr. Joi Bradshaw-Terrell, M.D., an OB-GYN. “There’s a trust factor,” Dr. Bradshaw-Terrell said. “We have black men and women taking care of you. We got you.”

Black women in America are three times more likely to die of pregnancy- and childbirth-related causes than white women are, according to the Centers for Disease Control and Prevention. In Chicago, that tragic disparity doubles, with black women six times more likely than white women to die because of pregnancy and childbirth and even more experiencing injury or trauma.

Bland, 24, came back to Chicago to give birth after moving more than two hours west to a town near the border of Iowa, seeking a doctor she could trust. “I was five months pregnant and having heart palpitations. I knew something wasn’t right, and my doctor kept telling me it was fine,” she said. He told her it was her weight and her heart “pumping for two.”

Bland drove to St. Bernard Hospital to see a black doctor, who quickly ordered EKGs and a CT scan and told her she had a heart condition — the leading cause of maternal death. “I was out there with new doctors and new faces, and I was kind of getting blown off,” she said. “But here I got taken care of and treated as if I actually mattered.”

Her story could have ended differently, and she’s concerned for the fate of the women in Chicago’s South Side neighborhood whose birth stories will soon unfold in a different hospital than they originally planned. Dr. Bradshaw-Terrell shares that concern.

“It’s a big disadvantage to our population in Englewood,” she said. “Black women have more pre-eclampsia, more hypertension, gestational diabetes. People here are high-risk, and to feel like you have abandoned them is a horrible feeling.”

A 2019 study, among others, found that patient outcomes are better when hospitals not only understand but also focus on the experiences of the communities and populations they serve as part of the care they give. Racial bias in health care and consequently black people’s distrust of the health care system are well documented. Hospitals in black communities that employ black doctors and health care workers combat this by reimagining health care to fit the needs of their population, Dr. Bradshaw-Terrell said.

“Half of the time I’m basically a social worker and a psychologist. If you don’t have water at home, I’ll bring you a case of water,” she said. “I don’t have to do that, but these are real-life issues.”

Disregarding the importance of race, poverty, gender and other social factors on health outcomes makes it all too easy for institutions to prioritize the financial bottom line over saving lives, say those who track the connection between race and health outcomes.

Andre Perry, a fellow in the Metropolitan Policy Program at the Brookings Institution think tank and author of “Know Your Price: Valuing Black Lives and Property in America’s Black Cities,”said that as the coronavirus pandemic moves the United States into an economic downturn, cities and states will start looking to cut budgets.

“They’ll create austerity measures,” Perry said. “Oftentimes that means shutting down resources or assets in the black community. Black people and our assets are sort of like sacrificial lambs of this virus.”

Budget-driven closures of both urban and rural hospitals have plagued communities nationwide over the past decade. Since 2010, nearly 130 rural hospitals have closed, leading to an increase in births without proper obstetric care and preterm births in rural areas.

Dr. Laurie Zephyrin, M.D., vice president of delivery system reform at the Commonwealth Fund, an independent health care research foundation, said inner-city hospitals and safety-net hospitals (which see patients regardless of financial or insurance status) tend to run on tight operating margins, putting some of their health care services at risk. “When it becomes about funding and it becomes a budget issue, they forget about the people we’re trying to serve,” Dr. Zephyrin said.

It’s the people — the black women living in neighborhoods marked by poverty, violence and the chronic stress they both cause — that Dr. Bradshaw-Terrell worries about most. “I have a lot of patients say if they wanted to deliver at another hospital, they would have gotten care there. They trust me. They know we’re going to take care of them, and now we can’t,” she said, expressing concern that some patients might skip out on prenatal appointments altogether and show up at an unfamiliar hospital while in labor.

READ MORE AT: https://www.nytimes.com/2020/05/05/parenting/coronavirus-black-maternal-mortality.html

Time for an Awakening with Bro.Elliott, 5/03/20 guest Activist, Journalist, Playwright, And U.S. Correspondent to the Herald (Zimbabwe’s National Newspaper) Obi Egbuna Jr

“Time for an Awakening” for Sunday 05/03/2020 at 7:00 PM  our guest was Activist, Journalist, Playwright, and U.S. Correspondent to the Herald (Zimbabwe’s National Newspaper) Obi Egbuna Jr. With Black communities in the U.S being hit hard by Covid-19, should Blacks demand of their leadership a public health policy to aid their communities directly? Our guest Mr. Egbuna, is active in both Cuba and Venezuela, expounded on these issues and how it directly relates to our struggle here in the U.S.

“Time For An Awakening” with Bro.Elliott, 4/26/2020 guest Activist, Organizer, Continental Representative Indigenous People of Biafra USA, Obidi Obienu

“Time For An Awakening” for Sunday 4/26/2020 at 7:00 PMour guest was Activist, Organizer, Continental Representative Indigenous People of Biafra USA, Obidi Obienu. How was the  European “Berlin Conference”, the Nigerian-Biafran conflict 1967-70, related the present freedom struggle to restore the nation of Biafra which is in present-day Nigeria? Our guest shared information on this, and how it relates to our global Pan-African struggle today.

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