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“So you have two types of Negro. The old type and the new type. Most of you know the old type. When you read about him in history during slavery he was called “Uncle Tom.” He was the house Negro. And during slavery you had two Negroes. You had the house Negro and the field Negro.
The house Negro usually lived close to his master. He dressed like his master. He wore his master’s second-hand clothes. He ate food that his master left on the table. And he lived in his master’s house–probably in the basement or the attic–but he still lived in the master’s house.
So whenever that house Negro identified himself, he always identified himself in the same sense that his master identified himself. When his master said, “We have good food,” the house Negro would say, “Yes, we have plenty of good food.” “We” have plenty of good food. When the master said that “we have a fine home here,” the house Negro said, “Yes, we have a fine home here.” When the master would be sick, the house Negro identified himself so much with his master he’d say, “What’s the matter boss, we sick?” His master’s pain was his pain. And it hurt him more for his master to be sick than for him to be sick himself. When the house started burning down, that type of Negro would fight harder to put the master’s house out than the master himself would.
But then you had another Negro out in the field. The house Negro was in the minority. The masses–the field Negroes were the masses. They were in the majority. When the master got sick, they prayed that he’d die. [Laughter] If his house caught on fire, they’d pray for a wind to come along and fan the breeze.
If someone came to the house Negro and said, “Let’s go, let’s separate,” naturally that Uncle Tom would say, “Go where? What could I do without boss? Where would I live? How would I dress? Who would look out for me?” That’s the house Negro. But if you went to the field Negro and said, “Let’s go, let’s separate,” he wouldn’t even ask you where or how. He’d say, “Yes, let’s go.” And that one ended right there.
So now you have a twentieth-century-type of house Negro. A twentieth-century Uncle Tom. He’s just as much an Uncle Tom today as Uncle Tom was 100 and 200 years ago. Only he’s a modern Uncle Tom. That Uncle Tom wore a handkerchief around his head. This Uncle Tom wears a top hat. He’s sharp. He dresses just like you do. He speaks the same phraseology, the same language. He tries to speak it better than you do. He speaks with the same accents, same diction. And when you say, “your army,” he says, “our army.” He hasn’t got anybody to defend him, but anytime you say “we” he says “we.” “Our president,” “our government,” “our Senate,” “our congressmen,” “our this and our that.” And he hasn’t even got a seat in that “our” even at the end of the line. So this is the twentieth-century Negro. Whenever you say “you,” the personal pronoun in the singular or in the plural, he uses it right along with you. When you say you’re in trouble, he says, “Yes, we’re in trouble.”
But there’s another kind of Black man on the scene. If you say you’re in trouble, he says, “Yes, you’re in trouble.” [Laughter] He doesn’t identify himself with your plight whatsoever.”
- Malcolm X, speech at Michigan State University, 23 January 1963.
Growing up as a child of the Cold War, in the 1970s, I was always taught that American blacks – oppressed by the white ruling class – were our natural allies against the Amerikastani Empire. I was so inculcated in this concept that even a black athlete would immediately command my support against a white athlete, no matter where the latter was from. It wasn’t racism. It was solidarity. Muhammad Ali was a revered hero. Malcolm X, whose autobiography I read in my twenties, is still someone whose shadow I am not worthy to walk on.
So where are those American blacks today? Where are those brave men and women who stood against the system? What kind of person mass votes for house negroes like the blood soaked war criminal Barack Hussein Obama, or for the megalomaniacal mass murderer Killary Clinton, who called blacks “super predators”, locked them up en masse, looted Haiti, and destroyed Libya so that blacks are sold as slaves there?
I no longer have any greater sympathy or understanding of such people than I have of any other Amerikastani. They’re not black Amerikastanis, they’re just Amerikastanis. As ignorant, bigoted, stupid and brainwashed as any other.
That is what today’s cartoon is about.
Raghead The Fiendly Neighbourhood Terrorist 
Powerful stuff. First time using the BLM and Black Lives Matter hashtag on Twitter. The whole rioting stuff put me off.
Reblogged this on Piazza della Carina.
“If violence is wrong in America violence is wrong abroad. If it’s wrong to be violent defending black women and black children and black men, then it’s wrong for America to draft us and make us violent abroad in defense of her. And if it is right for America to draft us and teach us how to be violent in defense of her, then it is right for you and me to do whatever is necessary to defend our own people right here in this country.
The Chinese Revolution: they wanted land. They threw the British out, along with the Uncle Tom Chinese. Yeah they did! They set a good example. When I was in prison – don’t be shocked when I say I was in prison, you’re still in prison! That’s what ‘America’ means, prison. When I was in prison I read an article in Life magazine showing a little Chinese girl. Nine years old. Her father was on his hands and knees and she was pulling the trigger. Because he was an Uncle Tom Chinaman. When they had the revolution over there they took a whole generation of Uncle Toms and just wiped them out. And within ten years that little girl become a full grown woman, no more Toms in China. And today it’s one of the toughest, roughest, most feared countries on this earth. By the white man. Because there are no Uncle Toms over there.”
Malcolm X
If rioting upsets you maybe you don’t agree with Malcolm that much