MLK Says Black Lives Matter

[Lastamender]

For those whites who want to recreate King into Ben Carson, it behooves you to keep Dr. Kings name out of your mouth. If anyone today believes that if King were living he would sit idly by denouncing blacks who hold whites accountable who still practice racism you are sorely mistaken. If you think King would have sat quietly as young unarmed blacks are getting murdered by police, or that King would not have supported the Black Lives Matter movement, Dr. Kings words speak for themselves:

Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

Even semantics have conspired to make that which is black seem ugly and degrading. In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. The most degenerate member of a family is the “black sheep.” Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper.

To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents, and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” Yes , yes, we must stand up and say, “I’m black, but I’m black and beautiful.” This, this self-affirmation is the black man’s need, made compelling by the white man’s crimes against him.

Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change.11

Rev. Martin Luther King Jr., “Where Do We Go From Here”​

Rev. Martin Luther King Jr., “Where Do We Go From Here,” Annual Report Delivered in August of 1967 at the 11th Convention of the Southern Christian Leadership Conference in Atlanta Georgia. Where Do We Go From Here? | MLK Celebration - Austin, TX

MLK was an alcoholic and a rapist.

 

[IM2]

MLK would be incredibly disappointed by the failure of the black community, especially after all the hard work he put in to get equal rights.

No, King would recognize the same white resistance he was seeing just before he got murdered. The only failure has been on whites who refuse to follow the law then try telling somebody we got equal rights.

 

[IM2]

MLK was an alcoholic and a rapist.

No different than Washington or Jefferson.

 

[miketx]

For those whites who want to recreate King into Ben Carson, it behooves you to keep Dr. Kings name out of your mouth. If anyone today believes that if King were living he would sit idly by denouncing blacks who hold whites accountable who still practice racism you are sorely mistaken. If you think King would have sat quietly as young unarmed blacks are getting murdered by police, or that King would not have supported the Black Lives Matter movement, Dr. Kings words speak for themselves:

Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

Even semantics have conspired to make that which is black seem ugly and degrading. In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. The most degenerate member of a family is the “black sheep.” Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper.

To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents, and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” Yes , yes, we must stand up and say, “I’m black, but I’m black and beautiful.” This, this self-affirmation is the black man’s need, made compelling by the white man’s crimes against him.

Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change.11

Rev. Martin Luther King Jr., “Where Do We Go From Here”​

Rev. Martin Luther King Jr., “Where Do We Go From Here,” Annual Report Delivered in August of 1967 at the 11th Convention of the Southern Christian Leadership Conference in Atlanta Georgia. Where Do We Go From Here? | MLK Celebration - Austin, TX

 

[presonorek]

MLK would be incredibly disappointed by the failure of the black community, especially after all the hard work he put in to get equal rights.

So they don't have equal rights?

 

[miketx]

So they don't have equal rights?

Jesus Christ! You people are as hollow headed as a ken doll.

 

[Godboy]

So they don't have equal rights?

They have them, but their community is in shambles. I cant imagine that MLK would be stoked about the current state of the black community.

 

[JoeMoma]

MLK Jr. Is dead, thus we cannot know for sure what his opinion would be if he were still alive today because he's not.

 

[IM2]

MLK Jr. Is dead, thus we cannot know for sure what his opinion would be if he were still alive today because he's not.

We do know and that's the way it is.

 

[JoeMoma]

We do know and that's the way it is.

Speculation isn't knowing.

 

[fncceo]

Actually the world would miss most of it's population.

 

[USAF 2023]

For those whites who want to recreate King into Ben Carson, it behooves you to keep Dr. Kings name out of your mouth. If anyone today believes that if King were living he would sit idly by denouncing blacks who hold whites accountable who still practice racism you are sorely mistaken. If you think King would have sat quietly as young unarmed blacks are getting murdered by police, or that King would not have supported the Black Lives Matter movement, Dr. Kings words speak for themselves:

Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

Even semantics have conspired to make that which is black seem ugly and degrading. In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. The most degenerate member of a family is the “black sheep.” Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper.

To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents, and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” Yes , yes, we must stand up and say, “I’m black, but I’m black and beautiful.” This, this self-affirmation is the black man’s need, made compelling by the white man’s crimes against him.

Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change.11

Rev. Martin Luther King Jr., “Where Do We Go From Here”​

Rev. Martin Luther King Jr., “Where Do We Go From Here,” Annual Report Delivered in August of 1967 at the 11th Convention of the Southern Christian Leadership Conference in Atlanta Georgia. Where Do We Go From Here? | MLK Celebration - Austin, TX

Please y

For those whites who want to recreate King into Ben Carson, it behooves you to keep Dr. Kings name out of your mouth. If anyone today believes that if King were living he would sit idly by denouncing blacks who hold whites accountable who still practice racism you are sorely mistaken. If you think King would have sat quietly as young unarmed blacks are getting murdered by police, or that King would not have supported the Black Lives Matter movement, Dr. Kings words speak for themselves:

Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

Even semantics have conspired to make that which is black seem ugly and degrading. In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. The most degenerate member of a family is the “black sheep.” Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper.

To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents, and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” Yes , yes, we must stand up and say, “I’m black, but I’m black and beautiful.” This, this self-affirmation is the black man’s need, made compelling by the white man’s crimes against him.

Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change.11

Rev. Martin Luther King Jr., “Where Do We Go From Here”​

Rev. Martin Luther King Jr., “Where Do We Go From Here,” Annual Report Delivered in August of 1967 at the 11th Convention of the Southern Christian Leadership Conference in Atlanta Georgia. Where Do We Go From Here? | MLK Celebration - Austin, TX

Please

For those whites who want to recreate King into Ben Carson, it behooves you to keep Dr. Kings name out of your mouth. If anyone today believes that if King were living he would sit idly by denouncing blacks who hold whites accountable who still practice racism you are sorely mistaken. If you think King would have sat quietly as young unarmed blacks are getting murdered by police, or that King would not have supported the Black Lives Matter movement, Dr. Kings words speak for themselves:

Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amid a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

Even semantics have conspired to make that which is black seem ugly and degrading. In Roget’s Thesaurus there are some 120 synonyms for blackness and at least sixty of them are offensive, such words as blot, soot, grim, devil, and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity, and innocence. A white lie is better than a black lie. The most degenerate member of a family is the “black sheep.” Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child sixty ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority. The tendency to ignore the Negro’s contribution to American life and strip him of his personhood is as old as the earliest history books and as contemporary as the morning’s newspaper.

To offset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. Any movement for the Negro’s freedom that overlooks this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation, no Johnsonian civil rights bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. And with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, “I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history, however painful and exploited that history has been. Yes, I was a slave through my foreparents, and now I’m not ashamed of that. I’m ashamed of the people who were so sinful to make me a slave.” Yes , yes, we must stand up and say, “I’m black, but I’m black and beautiful.” This, this self-affirmation is the black man’s need, made compelling by the white man’s crimes against him.

Now another basic challenge is to discover how to organize our strength in to economic and political power. Now no one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From the old plantations of the South to the newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of the white power structure. The plantation and the ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. Now the problem of transforming the ghetto, therefore, is a problem of power, a confrontation between the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now, power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political, and economic change.11

Rev. Martin Luther King Jr., “Where Do We Go From Here”​

Rev. Martin Luther King Jr., “Where Do We Go From Here,” Annual Report Delivered in August of 1967 at the 11th Convention of the Southern Christian Leadership Conference in Atlanta Georgia. Where Do We Go From Here? | MLK Celebration - Austin, TX

Please tell us why “ Black Lives Matter “only AFTER they are shot by police or someone who isn’t black; but BLACKS killing each other is no outcry

 

[miketx]

We do know and that's the way it is.

This is what insanity looks like.

 

[IM2]

Please y

Please

Please tell us why “ Black Lives Matter “only AFTER they are shot by police or someone who isn’t black; but BLACKS killing each other is no outcry

Please tell me why only a certain type of white person is stupid enough to believe this bs?

 

[IM2]

Speculation isn't knowing.

Since it's not speculation....

 

[JoeMoma]

Since it's not speculation....

Unless MLK jr. is communicating with you from the spirit world, it is speculation.

 

[IM2]

Unless MLK jr. is communicating with you from the spirit world, it is speculation.

That's not what you say when one of your fellow white right wingers start telling us what the founders would say or think. So we will apply the same standard here. So just face the fact that your imaginary King doesn't exist.

 

[JoeMoma]

That's not what you say when one of your fellow white right wingers start telling us what the founders would say or think. So we will apply the same standard here. So just face the fact that your imaginary King doesn't exist.

I'm not the one arguing to know what his opinion would be IF HE WERE ALIVE TODAY. Your imaginary King doesn't exist.

 

[IM2]

I'm not the one arguing to know what his opinion would be IF HE WERE ALIVE TODAY. Your imaginary King doesn't exist.

The problem with your attempt to deny things is that Martin Luther King said that black lives matter 60 plus years ago.

 

[AMart]

You are a racist.

You are a racist.