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A journal dedicated to truth, freedom of speech and radical spiritual consciousness. Our mission is the liberation of men and women from oppression, violence and abuse of any kind, interpersonal, political, religious, economic, psychosexual. We believe as Fidel Castro said, "The weapon of today is not guns but consciousness."

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    Join Black led organizations on Saturday, March 28, 2015 10:00 am - 4:00 pm in creating a Black People's Agenda for Oakland.

    There is tremendous work happening in Oakland with and for Black people. Many organizers, artists, advocates, community members, mothers, and more are working hard towards systematic change for the 109,471 Black residents left in Oakland (as of the 2010 census). The reality, however, is that we've also suffered many blows in the past few years. Every 28 hours a Black woman, child, or man is killed by a government protected vigilante force, as is evidenced by the report issued by MXGM, Operation Ghetto Storm. Simultaneously, the recent national uprisings for Eric Garner, Michael Brown, and countless others in our own backyard, have ushered in a spirit of hope and inspiration for a renewed people led movement.

    Arguably, after the Oscar Grant uprisings (where Black folks where at the helm of leadership and collective response in Oakland) the Black community has not come together to sustain city wide change across issue. Moreover, the legacy of COINTELPRO which was key in dismantling the Black Panther Party and reared its head as recent as the Oscar Grant uprisings, have made Black collective action seem even harder. Additionally, the displacement of 25% of African people in the last decade from Oakland, and the pouring of federal monies, nearly 2 million dollars recently, into upholding a police state in Oakland has weakened our community. At the same time, there's been a "renaissance" of art and culture of Black people into Oakland that has been ushered into the city. In the midst, there are folks that have continued or birthed, a commitment to a spirit of Black Power, Service to the People, Pan Africanism, Self Determination, Youth Development, Community Empowerment and more!

    Join us as we bring Black Oakland together to discuss these conditions, and what we can do as a collective Black community to bring change! This is open to all and only Black community members in Oakland!!!

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    Marvin X, Geoffery Grier and Michael Bennett met recently to plan the Black Arts Movement 50th Anniversary Celebration in San Francisco. These brothers were in the Glide Church Facts on Crack recovery program under Rev. Cecil Williams and Jan Mirikitani. Geoffery operates Recovery Theatre. Michael is the Physical Wellness Director at the Bayview/Hunters Point YMCA. If you would like to participate in BAM San Francisco, please call 510-200-4164. We are looking for organizations, funders, volunteers, participants. On June 5,6,7, BAM members will participate in the Sacramento Black Book Fair: Dr. Nathan Hare, Sonia Sanchez, Marvin X, et al.

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  • 03/21/15--10:04: Long live, Dr. Ben!
  • I am forever indebted to Dr. Ben for extending my knowledge of world history. I heard him lecture when I arrived in Harlem, NY, 1968. I last saw him at the Schomburg Library at the 75th birthday celebration for Amiri Baraka. The event was packed so Dr. Ben wasn't allowed inside. He was in the lobby and thirsty for water. I got him a bottle of water. Thank you, Dr. Ben, for all the water you showered upon us. Peace and love, Marvin X/Nazzam Al Sudan El Muhajir
    Dr. Yosef Ben-Jochannan, Professor Emeritus of Africana Studies

    • SunriseDecember 31, 1918Gondar, Ethiopia
    • Sunset: March 19, 2015, Harlem-Bronx, New York
    • xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
    • The "Official" Universal Zulu Nation Statement on The Transcendence of 
    • Dr. Antonio Yosef Ben-Jochannan, Professor Emeritus of Africana Studies
    • In The Name of Almighty Allah (Amen Ra)

      We The Universal Zulu Nation give honor to Our Honorable Elder Yosef Ben Jochannan for his hard work,time,efforts,travels,opening of the Third Eye,keeper and finder of  Ancient Knowledge of Afrika,(Alkebu Lan) for generations to come and for Humans who are here in the now. May Allah be please with our brother and Anpu (Anubus) guide him swiftly back to our Ancestors.

      Dr. Ben is a Giant in waking up so many who might still be in the land of Nod Sleep state of Mind. we honor him,respect,him and even if you didn't agree with what he said in Our story,he is still Our Royality. Love,Peace,Freedom and Thought in Honor of the Great Dr. Ben and all his Legacy of Books forever he All in the All of All.

      Amen Ra Be Pleased.

      Brother Minister Afrika Bambaataa

      Former Student Zulu King Sadiki "Bro.Shep" Olugbala & Zulu Nation Founder Bro. Minister Afrika Bambaataa
      Delivering A Tribute To Dr. Ben On The Event Of His 95th B-Earthday in Da Boogie Down Bronx
    • xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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    Menhuaim, Academy of da Corner student, celebrates the return of Master Teacher Marvin X to 14th and Broadway, renamed the Black Arts Movement District. Menhuaim says, "Marvin X has a way of translating grand philosophical ideas into language a brother on the street can understand, e.g., pay your pussy bill!"
    After an absence of many months, Marvin was mobbed by street people who sincerely missed him. When it was time to depart, a student begged him, "Oh, Master Teacher, please do not leave me here with these ignut nigguhs, please don't go, please. Don't leave me in darkness!" Another brother had missed him so much he bowed before the Master Teacher and got down on his knees in respect and honor. photo Adam Turner

     Marvin X at Harlem NY reception in his honor at the home of Rashidah Ismaili, 2014. Marvin X was in New York to participate in the memorial service for poets Jayne Cortez and Amiri Baraka at New York University, 2014.

     BAM ancestor Amiri Baraka, Black Panther co-founder Bobby Seale, BAM baby Dr. Ayodele Nzinga, Ahi Baraka and Marvin X at Academy of da Corner, 14th and Broadway, renamed the BAM District. photo Gene Hazzard

     The writings of Marvin X appear in the BAM Reader: SOS

     Dr. Cornel West and Marvin X
    Cornel will participate in the BAM 27 City Tour

     Oakland Mayor Libby Schaaf at Laney College reception for the BAM 50th Anniversary Celebration

     Left to Right: Paul Cobb, Dr. Leslee Stradford, Rt. Col. Conway Jones, Jr., Marvin X, granddaughter Naima Joy, grandson Jah Amiel, Mayor Libby Schaaf, Dr. Elnora T. Webb, President of Laney College, Dr. Nathan Hare, Lynette McElhaney, President of the Oakland City Council
    photo South Park Kenny Johnson

     Laney College BAM celebration, panel on BAM/Black Power Babies: Kujichagulia and daughter Taiwo
     Marvin X and daughter Nefertiti on BAM/Black Power Babies panel at Laney College

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    Members of the BAM Poet's Choir and Arkestra informed producer Marvin X they are in prayer for the success in acquiring the funding needed for the 27 City Tour prescribed by Ancestor Amiri Baraka. It is estimated the tour will cost $2.7 million dollars @ $100,000.00 per city. Cost of the BAM 50th Anniversary Celebration/Conference at the University of California, Merced, Feb/Mar 2014, was approximately $60,000.00. The Oakland Laney College BAM Celebration, Feb. 7, 2015, was approximately $30,000.00. Marvin X says, "One hundred thousand dollars will allow us to do a first class production, including professional fees for all artists and participants. It will allow us to promote the event in Prime Time.

     The Black Arts Movement Poet's Choir and Arkestra at the Malcolm X Jazz/Art Festival, Oakland, May 27, 2014

    BAM Bay Area co-planner, Paul Cobb, Publisher of the Post News Group, suggests one hundred people in each city donate $100.00 each to BAM 27 City Tour. This will acknowledge that we are serious about doing for self, although we will seek funding from corporations, organizations and governments. We will not compromise our mission as artistic freedom fighters, lovers of truth and beauty. See the following essay by ancestor Langston Hughes:

    The Negro Artist and the Racial Mountain (1926)

     Ancestor Paul Robeson, Artistic Freedom Fighter Supreme

     Alprentice Bunchy Carter, BAM/Black Power Freedom Fighter, Poet/Chairman of the Los Angeles Chapter of the Black Panther Party.
     Kathleen Cleaver, Black Panther Party member, Black Power Revolutionary

    Only known picture of Eldridge Cleaver and Marvin X. Marvin X introduced Eldridge Cleaver to Bobby Seale and Huey Newton. Eldridge and Marvin co-founded the San Francisco Black House, 1967, on Broderick Street.

     A Day in the life: Marvin X at his Academy of da Corner, renamed the Black Arts Movement District.

    Sufi Master, His Holiness Guru Muhaiyadin Bawa, one of Marvin X's main teachers. Many BAM members are influenced by the Sufi Teachers, especially Bamba of Senegal and Sufi Master Hazrat Inayat Khan. Marvin X and the BAM artists are the founders of the genre known as Muslim American literature, according to Dr. Mohja Kahf, University of Arkansas, Fayetteville.

     Jah Amiel, grandson of Marvin X. At three years old, he told his grandfather, "Grandfather, you can't save the world, but I can!"

    Bam Poets honor Jayne Cortez and Amiri Baraka at New York University: left to right: Ted Wilson, Rashidah Ismaili, Sandra Esteves. Black Row: , Haki Madhubuti, Askia Toure, Marvin X, bassist Henry Grimes who accompanied Marvin X.

    by Langston Hughes


    Langston Hughes was a leader of the Harlem Renaissance of the 1920s. He was educated at Columbia University and Lincoln University. While a student at Lincoln, he published his first book of poetry, The Weary Blues (1926), as well as his landmark essay, seen by many as a cornerstone document articulation of the Harlem renaissance, “The Negro Artist and the Racial Mountain.”

    Earlier that year, Freda Kirchwey, editor of the Nation, mailed Hughes a proof of “The Negro-Art Hokum,” an essay George Schuyler had written for the magazine, requesting a counterstatement. Schuyler, editor of the African-American newspaper The Pittsburgh Courier, questioned in his essay the need for a separate African-American artistic and literary tradition.

    Understanding a fellow African American poet’s stated desire to be “a poet—not a Negro poet,” as that poet’s wish to look away from his African American heritage and instead absorb white culture, Hughes’ essay spoke to the concerns of the Harlem Renaissance as it celebrated African American creative innovations such as blues, spirituals, jazz, and literary work that engaged African American life. Notes Hughes, “this is the mountain standing in the way of any true Negro art in America—this urge within the race toward whiteness, the desire to pour racial individuality into the mold of American standardization, and to be as little Negro and as much American as possible.”

    His attention to working-class African-American lives, coupled with his refusal to paint these lives as either saintly or stereotypical, brought criticism from several directions. Articulating the unspoken directives he struggled to ignore, Hughes observes, “‘Oh, be respectable, write about nice people, show how good we are,’ say the Negroes. ‘Be stereotyped, don't go too far, don't shatter our illusions about you, don't amuse us too seriously. We will pay you,’ say the whites.”

    Hughes’ early poetry often explored domestic and musical themes—particularly jazz—in African American life, and his work grew increasingly political as the Great Depression wore on and his interest in Marxism deepened.
    One of the most promising of the young Negro poets said to me once, “I want to be a poet—not a Negro poet,” meaning, I believe, “I want to write like a white poet”; meaning subconsciously, “I would like to be a white poet”; meaning behind that, “I would like to be white.”(1) And I was sorry the young man said that, for no great poet has ever been afraid of being himself. And I doubted then that, with his desire to run away spiritually from his race, this boy would ever be a great poet. But this is the mountain standing in the way of any true Negro art in America—this urge within the race toward whiteness, the desire to pour racial individuality into the mold of American standardization, and to be as little Negro and as much American as possible.

    But let us look at the immediate background of this young poet. His family is of what I suppose one would call the Negro middle class: people who are by no means rich yet never uncomfortable nor hungry—smug, contented, respectable folk, members of the Baptist church. The father goes to work every morning.

    He is a chief steward at a large white club. The mother sometimes does fancy sewing or supervises parties for the rich families of the town. The children go to a mixed school. In the home they read white papers and magazines. And the mother often says “Don’t be like niggers” when the children are bad.

    A frequent phrase from the father is, “Look how well a white man does things.” And so the word white comes to be unconsciously a symbol of all virtues. It holds for the children beauty, morality, and money. The whisper of “I want to be white” runs silently through their minds. This young poet’s home is, I believe, a fairly typical home of the colored middle class. One sees immediately how difficult it would be for an artist born in such a home to interest himself in interpreting the beauty of his own people. He is never taught to see that beauty. He is taught rather not to see it, or if he does, to be ashamed of it when it is not according to Caucasian patterns.

    For racial culture the home of a self-styled “high-class” Negro has nothing better to offer. Instead there will perhaps be more aping of things white than in a less cultured or less wealthy home. The father is perhaps a doctor, lawyer, landowner, or politician. The mother may be a social worker, or a teacher, or she may do nothing and have a maid. Father is often dark but he has usually married the lightest woman he could find. The family attend a fashionable church where few really colored faces are to be found. And they themselves draw a color line.

    In the North they go to white theaters and white movies. And in the South they have at least two cars and house “like white folks.” Nordic manners, Nordic faces, Nordic hair, Nordic art (if any), and an Episcopal heaven. A very high mountain indeed for the would-be racial artist to climb in order to discover himself and his people.

    But then there are the low-down folks, the so-called common element, and they are the majority—may the Lord be praised! The people who have their nip of gin on Saturday nights and are not too important to themselves or the community, or too well fed, or too learned to watch the lazy world go round. They live on Seventh Street in Washington or State Street in Chicago and they do not particularly care whether they are like white folks or anybody else. Their joy runs, bang! into ecstasy. Their religion soars to a shout. Work maybe a little today, rest a little tomorrow. Play awhile. Sing awhile. O, let’s dance!

    These common people are not afraid of spirituals, as for a long time their more intellectual brethren were, and jazz is their child. They furnish a wealth of colorful, distinctive material for any artist because they still hold their own individuality in the face of American standardizations. And perhaps these common people will give to the world its truly great Negro artist, the one who is not afraid to be himself. Whereas the better-class Negro would tell the artist what to do, the people at least let him alone when he does appear. And they are not ashamed of him—if they know he exists at all. And they accept what beauty is their own without question.

    Certainly there is, for the American Negro artist who canescape the restrictions the more advanced among his own group would put upon him, a great field of unused material ready for his art. Without going outside his race, and even among the better classes with their “white” culture and conscious American manners, but still Negro enough to be different, there is sufficient matter to furnish a black artist with a lifetime of creative work. And when he chooses to touch on the relations between Negroes and whites in this country, with their innumerable overtones and undertones, surely, and especially for literature and the drama, there is an inexhaustible supply of themes at hand. To these the Negro artist can give his racial individuality, his heritage of rhythm and warmth, and his incongruous humor that so often, as in the Blues, becomes ironic laughter mixed with tears. But let us look again at the mountain.

    A prominent Negro clubwoman in Philadelphia paid eleven dollars to hear Raquel Meller sing Andalusian popular songs. 
But she told me a few weeks before she would not think of going to hear “that woman,” Clara Smith, a great black artist, sing Negro folksongs.(2) And many an upper-class Negro church, even now, would not dream of employing a spiritual in its services. The drab melodies in white folks’ hymnbooks are much to be preferred. “We want to worship the Lord correctly and quietly. We don’t believe in ‘shouting.’ Let’s be dull like the Nordics,” they say, in effect.
    Langston Hughes, “The Negro Artist and the Racial Mountain” from TheCollected Works of Langston Hughes, published by University of Missouri Press. Copyright © 2002 by The Estate of Langston Hughes. Reprinted with the permission of Harold Ober Associates Incorporated.

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     Black Students Union leaders at San Francisco State University, Jerry Varnado and Jimmy Garrett

    The Black Student Union at San Francisco State University was the first at any school anywhere. Its official history has not yet been written, but the oral history is being kept alive by two men in their mid-60s talking about the mid-'60s.

    They are Jimmy Garrett and Jerry Varnado, who cooked up the concept - a college advocacy group that would work toward civil rights everywhere - and barnstormed it around to other colleges and high schools. The pair met as undergraduate activists in early 1966 and met most recently at Garrett's house a few doors off Martin Luther King Jr. Way in North Oakland.

    "We did manage to play a role in a broader movement," says Varnado, a retired attorney who lives in the Oakland hills. "There are Black Student Unions all over the world. I went to the London School of Economics to visit the Black Student Union."

    "The group at San Francisco State is the first that we know to use that term," says Akinyele Umoja, associate professor of African American studies at Georgia State University in Atlanta and a leader at the National Council for Black Studies. "Later on, there was a conference in California where black students at other campuses all adopted that name."

    It was more than a name, and the lasting acronym BSU. "That activity that they were leaders in didn't just shift San Francisco State. It shifted the access and the academic context of every university in the country," says Kenneth Monteiro, dean of the College of Ethnic Studies at San Francisco State.

    The first and still the only academic department of its kind in the country, the College of Ethnic Studies is celebrating its 40th anniversary this school year. The College of Ethnic Studies came out of the black studies department, which came out of the famed student strike of 1968-69, which came out of the BSU, which came out of a wager that Garrett made in Los Angeles shortly after the Watts Riots of 1965.

    A winning bet

    "The bet was that you could build a black student movement on a predominately white campus," says Garrett, 67, also a lawyer and the retired dean of instruction at Vista Community College (now Berkeley City College). "That was a bet that a couple of people in SNCC (Student Nonviolent Coordinating Committee) made. I bet that it could happen."

    In his early 20s, Garrett was already a veteran Freedom Rider and youth activist. He came to San Francisco because he had family here, and he came to S.F. State specifically to organize. Being enrolled in classes was mainly a way to avoid Vietnam.

    "When I got to San Francisco State, I did an analysis," says Garrett, who broke the black student population into three categories: the Negro Student Association (NSA), an organized club inclusive of all black students; the fraternities and sororities; and the radical Black Nationalists.

    "Then there were people like me who didn't know what they were," Garrett says. "Whatever I was, it wasn't one of those."

    Strategy sessions

    Varnado was one of those. A 21-year-old freshman from segregated Mississippi, by way of the Air Force, he was chapter president of Alpha Phi Alpha, a black fraternity, and active in the NSA. He may have met Garrett at a party at the frat house on Capitol Avenue in the Ingleside district, but he isn't sure. They started having strategy sessions in a corner of the campus library. Two became three. Three grew to five, then to eight.

    Whatever it was they were on to, it needed its own name, and that took two or three weeks of meetings to settle. Otherwise, there were no membership rules or bylaws or articles of incorporation filed in the student activities office.

    "We didn't plan all this stuff," Varnado says. "It just started happening and it grew."
    According to "Blow It Up!" Dikran Karagueuzian's account of the 1968 campus revolt, the name Black Student Union was attributed to a student named Tricia Navara. The book suggests that it was just a matter of renaming the NSA, which is the way Varnado and Garrett tell it.

    "For all practical purposes, the BSU and the NSA were the same," says Varnado. But Dean Monteiro says that the BSU formed as a wholly separate entity.

    "That was a tough moment," says Monteiro, who was too young to be there but has studied the chronology. "The Negro Student Association was not moving along as if it needed to be defunct."
    But it couldn't keep up with the BSU under Garrett, who "soon moved into politics and made the BSU the most powerful pressure group on campus," according to "Blow It Up!"

    "Our thing was not simply to understand the world. Our duty was to change it," Garrett says. "Everybody on the campus who identified themselves as a black person, whether they were a student, faculty, worked in the yards, you were a member of the Black Student Union by definition."
    Garrett was the first chair, and Varnado was the on-campus coordinator. Word got around, and soon their expertise was being sought at other campuses.

    "We had a student who called us from Stanford and he said, 'There's only six or seven of us, can we set up a Black Student Union?'" Garrett says. "We worked at every institution that would open space for us: community college, high school, elementary school."

    College outreach

    Within a year, the BSU was at every state college in California. There were BSU sweatshirts, BSU dances, but the most important aspect was the BSU outreach into high schools with tutorials and college prep programs.

    "Having the name Black Student Union, we were not afraid to go to the ghetto. We were not afraid to go to Hunters Point," says Varnado. "We tried to recruit students to come to college. We wanted them to join the BSU also, but the primary reason was for them to get an education."

    The BSU pressed campus administrators for a more liberal admissions policy. A year after its launch, the black population at San Francisco State had doubled, Garrett says, and a year after that, it doubled again.

    "Enrollment was increased and many lives were changed because of the outreach they did," says Umoja of the National Council of Black Studies. "BSUs in the late '60s and early '70s provided a key role for tens of thousands of black kids in the United States."

    Much of that was the result of the student strike to institutionalize minority curriculums. The walkout started Nov. 6, 1968, and ended March, 21, 1969, making it the longest campus strike in U.S. history. By then, Garrett had moved on toward graduate school in the East, but Varnado wasn't going anywhere. He liked S.F. State so much that he changed his major to prolong his undergraduate career.
    During the strike, he was arrested many times and ended up spending a year in County Jail. But it ended well. He proceeded directly from jail to law school at Hastings, though he doesn't recall ever filling out an application. That was the power of the BSU at S.F. State.

    A new plaque

    If you go out to the Outer Sunset campus looking for the history of the BSU, you won't find much. There is the BSU headquarters in Cesar Chavez Student Center, and there is a commemorative rock hidden in the Quad with a plaque that vaguely honors the strike but doesn't mention the BSU.
    Next month, a historic plaque that speaks specifically to the BSU and its sister in arms, the Third World Liberation Front, will be mounted in the front lobby of the ethnic studies building.
    Garrett and Varnado will be proud to see it, but they're more proud of what stands behind it.
    "I'm just happy that the ethnic studies department is still in existence at San Francisco State," Varnado says. "It's beyond anything that I could have imagined."

    Garrett breaks it down to numbers: "Six thousand students take those courses every semester."

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  • 03/23/15--18:45: Malcolm X Audio Collection


    Malcolm X was one of the most powerful and uncompromising human rights leaders the world has ever known. An incredibly articulate speaker, he explained the reality of race relations in America as nobody had ever done before. This new collection contains over 36 hours of Malcolm X speeches, debates and interviews from 1960 to 1965, both during his time in the Nation of Islam and after he split with Elijah Muhammad. In addition to well-known speeches such as "The Ballot or The Bullet" and "A Message to the Grassroots" you'll hear speeches from the last year of his life that shed light on the involvement of the FBI, the NYPD and the NOI in his assassination. The Malcolm X Audio Collection contains 44 MP3 files, easily downloaded to your computer, tablet, iPhone or iPod.


    1. Barry Gray Interview (March 10, 1960) - 41:09
    2. Lecture in Atlantic City, NJ (1960) - 25:19
    3. Lecture in Atlanta, GA (1960) - 28:00
    4. The Embassy in Los Angeles (April 16, 1961) - 1:17:39
    5. Open Mind Discussion (April 23, 1961) - 56:33
    6. Eleanor Fischer Interview (1961) - 31:03
    7. Malcolm X on the History of Africa (1962) - 2:25:32
    8. Bayard Rustin Debate (February 15, 1962) - 33:28
    9. Dick Elman Interview (May 1, 1962) - 12:27
    10. The Crisis of Racism (May 1, 1962) - 14:30
    11. Ronald Stokes Memorial Service (May 5, 1962) - 39:43
    12. Black Man's History (December 12, 1962) - 1:29:01
    13. Michigan State University (January 23, 1963) - 47:12
    14. City Desk Interview (March 17, 1963) - 28:15
    15. Race Relations In Crisis (June 12, 1963) - 1:39:29
    16. Abyssinian Baptist Church (June 12, 1963) - 26:50
    17. Kenneth Clark Interview (June 30, 1963) - 13:06
    18. Harlem Unity Rally (August 10, 1963) - 2:05:23
    19. James Baldwin Debate (September 5, 1963) - 27:44
    20. Ford Hall Speech (October 10, 1963) - 54:16
    21. Malcolm X at UC Berkeley (October 11, 1963) - 39:53
    22. UC Berkeley Speech (October 11, 1963) - 46:40
    23. Austin Clarke Interview (October 13, 1963) - 1:04:50
    24. A Message to the Grassroots (November 10, 1963) - 43:31
    25. A Visit From the FBI (February 4, 1964) - 8:30
    26. Declaration of Independence (March 12, 1964) - 7:22
    27. The Black Revolution (April 8, 1964) - 45:13
    28. The Ballot or the Bullet (April 12, 1964) - 52:48
    29. Return from Mecca Press Conference (May 21, 1964) - 14:52
    30. Militant Labor Forum (May 29, 1964) - 1:04:56
    31. Bob Kennedy Interview (June 25, 1964) - 21:42
    32. Robert Penn Warren Interview (June 2, 1964) - 1:00:40
    33. John Nebel Interview (June 20, 1964) - 3:37:59
    34. Comments in Paris (November 23, 1964) - 13:38
    35. Oxford Union Debate (December 3, 1964) - 31:30
    36. HARYOU - ACT Forum (December 12, 1964) - 49:37
    37. Abdulrahman Mohamed Babu Introduction (December 13, 1964) - 1:09:44
    38. Harvard Law School Forum (December 16, 1964) - 48:27
    39. Fannie Lou Hamer Introduction (December 20, 1964) - 25:37
    40. SNCC Civil Rights Workers (January 1, 1965) - 14:13
    41. Front Page Challenge (January 5, 1965) - 13:05
    42. Prospects for Freedom in 1965 (January 7, 1965) - 1:15:24
    43. On Afro - American History (January 24, 1965) - 45:10
    44. After the Firebombing (February 14, 1965) - 1:23:54


    Click here to DOWNLOAD the
    Malcolm X Audio Collection


    Click on the PayPal logo below to order the Malcolm X Audio Collection on DVD!

    FREE 800-page Malcolm X eBook With Any Order!
    Click on the text above to order the Malcolm X Audio Collection and either receive a link to download the collection or have the MP3 files mailed to you on a DVD. All audio is easily transferred to your computer or iPod. For more information, or if you have ANY questions about the audio collection, please contact me.

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                      Powerful Poetry
     Marvin X
    Let A Million Men March

    Let A Million Men March
    let them march
    one million strong
    march their fears out the sands of time
    march four hundred years of
    american slime and mud off their feet
    march chains off their brains
    march insane to sane
    march for ancestors of middle passage and triangular trade
    for nat turner, vesey, prosser, tubman
    for the living and the yet unborn
    for wives and children forgotten, abused, abandoned
    for the joy of reconciliation and reunion
    for brotherhood sorely lacking and urgently requested
    march for a new community of respect, peace and unconditional love
    transcending hate and violence
    violence in the streets and violence in the home
    march against drive-by killings and turf wars
    yu want turf my brother?
    march for land and reparations
    let them march, let them parade
    for spiritual and material satisfaction
    for sober thoughts and sober actions
    march to end mind altered states
    march to the White House gates
    announce the new man has arrived
    the slave died an unnatural death
    the clown is dead
    tom is dead
    we have de cupped the beggars, tying their hands
    those who oppose us, get back in the alley, shut up your chatter
    let them march home refreshed by the waterfall of unity
    the sun of brotherhood
    the river of responsibility.

    Love and War Poems by Marvin X
    Blackbird Press. 1995

    “There comes a time,” Marvin X wrote, “when a man’s conscience will no longer allow him to participate in the absurbd!” (Black Scholar. April-May 1971)

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    In 2015 the Sacramento Black Book Fair (SBBF) is introducing two new innovative “literary community participatory projects” highlighting books by authors of African descent. We are seeking the community’s participation with the following fun projects below.
    2015 National African American Read-In sponsored by the Black Caucus of National Council of Teachers of English (NCTE). During the month of February, schools, churches, libraries, bookstores, community and professional organizations, and interested citizens are urged to make literacy a significant part of Black History Month by hosting an African American Read-In. Hosting an event can be as simple as bringing together friends to share a book, or as elaborate as arranging public readings and media presentations that feature professional African American writers. For more information please visit

    2015 Community Read–In March through May sponsored by the Sacramento Black Book Fair (SBBF). Our sub- themes for 2015 “Reading, a Pathway to Freedom” 50th Anniversary of the Voting Rights Act.” Therefore we are encouraging schools, churches, libraries, bookstores, community and professional organizations, and interested citizens to read and discuss at least one book selected by the SBBF planning committee based on our theme. You can purchase the books at underground bookstore, 2814 35th Street, Sacramento, CA 95817 (916) 737-3333. Tuesday through Saturday.
    • I Know Why the Caged Bird Sings by Dr. Maya Angelou (For adults and college students)
    • Child of the Civil Rights Movement by Paula Young Shelton and Raul Colon (For Preschool-2nd grade)
    • The Watsons Go to Birmingham—1963, by Christopher Paul Curtis (For elementary school age)
    • A Guide for using The Watsons Go To Birmingham—1963 in the Classroom
    • Warriors Don’t Cry: The Searing Memoir of the Battle to Integrate Little Rock’s Central High by: Melba Pattillo Beals. (For middle and high school age students)
    The Community Read–In will kick-off in March and run through May 2015. Hosting a Community Read-In event can be as simple as bringing together friends to share a book, or as elaborate as arranging public readings. We are calling on parents, grandparents, students, youth groups, schools, colleges, children’s programs, and places of worship, book clubs, libraries, literary groups, bookstores, and the general public to read with us in 2015. For more information please visit our website at:
    For more information please contact: Faye Wilson Kennedy at (916) 484-3750 or by e-mail:

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    Marvin X will be heading to the University of Chicago for the Sun Ra Conference, May 22, 2015. He will probably tour the area, will stops in Detroit and Milwaukee. Who knows, he may drop down to St. Louis, visit Ferguson, Black Lives Matter! But he is deeply honored sax man David Boykin invited him to participate in this celebration of Sun Ra, the supreme BAM artistic freedom fighter whose influence was widespread in the music world, transcending socalled Jazz, influencing George Clinton, Gladys Knight and many others with his space mythology, costumes, poetry, dance and music.

    Marvin X has agreed to participate in a conference on his friend and mentor, Sun Ra. He was invited to be a panelist by Chicago musician David Boykin:

    Greetings Brother Marvin X - I'm a saxophonist in Chicago interested in bringing you to Chciago to participate in a panel discussion during a conference on Sun Ra and possibly arranging some other speaking engagements and possibly performing together in May of 2015, around sun Ra's Birthday May 22..... Peace. David

     Marvin X and Sun Ra outside Marvin's Black Educational Theatre, San Francisco, 1972. Both were also teaching in Black Studies at the University of California, Berkeley.

    Marvin X, David Murray and Earle Davis performed with Sun Ra's Arkestra

     Sun Ra's influence on Marvin X is clear when MX created  the BAM Poet's Choir and Arkestra on the spot at the University of California, Merced, BAM Conference, 2014.

     Amiri Baraka and Marvin X were both influenced by Sun Ra who was a member of The Harlem Black Arts Repertory Theatre/School, 1966. Sun Ra's poetry appears in the BAM anthology Black Fire, edited by Baraka, aka LeRoi Jones and Larry Neal.

     Sun Ra arranged the music for Baraka's Black Mass, also the music for Marvin X's musical version of Flowers for the Trashman, renamed Take Care of Business.

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    Marvin X in Berkeley CA

    Hello Marvin you told me to send you a email about this event  I will have other speakers that who  have felt racism by  Berkeley  high schools adm and school district.  If you are free Tuesday March 31 come to the West Berkeley Library at 1135 university ave  I have the community room reserved  from 6:00pm - 8:00pm I would like your support, Mansur IDeen said he will be a part of this I hope that you can  come and speak out against racism in the Berkeley school district thanks and take care. --Ralph Walker
    Marvin X in Chicago

    Greetings Brother Marvin X - I'm a saxophonist in Chicago interested in bringing you to Chicago to participate in a panel discussion during a conference on Sun Ra and possibly arranging some other speaking engagements and possibly performing together in May of 2015, around sun Ra's Birthday May 22..... Peace. David Boykin

    Booking information: 510-200-4164/

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    What a conundrum in the Middle East: proxy war in Yemen. One sectarian force supported by Iran, another by Saudi Arabia, along with the US and Zionist Israel and the Arab Uncle Abdullah regimes, i.e., Egypt, Jordan, Gulf States, Pakistan. If you wish, call it a war between the rich and the poor since Saudi Arabia and her running dogs, USA, Israel, Gulf States are rich compared to Yemen, one of the poorest nations in the world. Poor Obama claimed to have Yemen under control a few months ago, as he once claimed Iraq was under control and Afghanistan under control but we see the facts on the ground. Let us have enough common sense to go with the facts on the ground. We must conclude with a blind man, Ray Charles who sang to us The Danger Zone: Look around and you will see what's troubling me, the danger zone is everywhere....

    But the conundrum doesn't end in Yemen. Can you figure out what's going on in Syria? Well, we can say again it is basically the fabulous four: Crusaders, Zionists, Sunnis and Shiites. Just to complicate matters more, throw in the Russians in the Syrian quagmire.

    Go down from the road to Damascus to the Tigress and Euphrates. In this grand irony, the Crusaders and Zionists are in bed with Iran to stop ISIS. The Crusaders are serving as the air force for Iranian backed militias. Here we see the Crusaders playing both sides, for sure they are with the Sunnis via Saudi Arabia. Simultaneously, they are in cooperation with the Iranian backed Iraqi government.

    Shall we stop here so you can rest your little head? We shall end with the supreme irony that the Crusaders are in talks with Shiite Iran to delay the day they announce possession of their Islamic bomb! Saudi Arabia has announced she must consider the Sunni Islamic bomb! And so it is. Know that when the armies are drawn close to Jerusalem, the end is near!

    What is the Black Agenda is such global matters? Think globally, act locally. We see the white house burning in confusion and dread. As the former President Lula of Brazil said, "These blue eyed people think they are so smart, but look how they have messed up the world." The Americans don't have a clue what will happen tomorrow in the Middle East and Africa. They have dumb-foundedly set forces in motion for which they have no idea what the endgame shall be. They liberated Libya from Qadaffy, but what a terrible Pandora's box they unleashed with the plethora of weapons flowing from Libya throughout Africa to Afghanistan and all points in between.

    White man, shut the fuck up, don't say shit about shit, silencio por favor!

    North American Africans shall either go down with the American ship Titanic or jump into the ocean of truth and configure their own way as a nation that is the eight richest nation in the world with over two trillion dollars in national income. If we transcend poverty consciousness and understand our true wealth and how to use it, we will stop yakking about reparations and gather our economic wealth for communal benefit.

    We will do the same with our political power. We will call a plebiscite or vote of the people to decide whether we shall establish a Nation of North American Africans or not. How in the hell can we call ourselves citizens in a land where we must continually renew the Voting Rights Act? And do American citizens get shot down like dogs by the police? Do American citizens kill each other at the drop of a hat? Are American citizens crowded into prisons and jails for being drug addicted and mentally ill, the so-called dual diagnosed? Imagine, true American citizens (whites) who robbed the poor of their basic wealth, i.e., home ownership, to the tune of trillions of dollars, have served no jail or prison time. The only white man serving time is Bernie Maddof and only because he robbed the rich!
    --Marvin X/Nazzam Al Sudan El Muhajir

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    MARCH 31, 2015

    MAY 22, 2015

    JUNE 5,6,7, 2015

    JUNE 13, 2015

    MARCH 31, 2015

    MAY 22, 2015

    JUNE 5,6,7, 2015

    JUNE 13, 2015

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      February, 1973

    Note: This interview by Marvin X with Prime Minister Forbes Burnham appeared in Black Scholar and Muhammad Speaks Newspaper. Of course, Burnham turned out to be a rat who engineered the assassination of Dr. Walter Rodney and allowed Rev. Jim Jones to commit mass murder on his watch. He was America's choice for a Black Power government rather than a Marxist one in South America. 



    A left-stapled magazine containing 64 internal pages. Special issue on Pan-Africanism (III) - The Caribbean Featuring First-Hand Reports on The Cuban Revolution. The contents are: The Cuban Revolution: Lessons for the Third World by Robert Chrisman and Robert L. Allen; Jamaica: The Myth of Economic Development and Racial Tranquility by Horace Campbell; A Conversation with Forbes Burnham (Interview by Marvin X); The Impact of the African on the New World - A Reappraisal by John Henrik Clarke; Marxism-Leninism and Nkrumahism by Stokely Carmichael; "We are all Babylonians" - Afro-Americans in Africa by Ron Finney; The Black Scholar Interviews: A Black Expatriate in Cuba (who wished his name to remain anonymous); Book Review; Special Feature: A Report on the [Marcus] Garvey Seminar. Covers lightly age-browned, lightly worn, lightly rubbed. Bookseller Inventory # 008290

    The Julian Mayfield Papers, New York Public Library Archives, 1949-1984

    McDavid file consists of memoranda and draft letters written by Mayfield for McDavid's signature dealing with a broad range of issues, including Guyana's participation in the Sixth Pan-Africanist Congress in Dar-es-Salaam in 1974, parliamentary opposition to black American expatriates in Guyana, tensions between blacks and Asians, Guyana's communication needs, and possible attempts to overthrow the Burnham government. The Burnham file relates in part to film projects on the Carifesta Festival (1972) and a Nonaligned Conference in Guyana (1973), to a plan to attract professional black Americans to Guyana, and to secure friendlier coverage of Guyana in the black press in the United States. Included are letters from Marvin X of Muhammad Speaks and the text of an interview he conducted with Burnham, and a draft “Public Relations Programme for National Unity” prepared by Mayfield, to combat racial polarization and neutralize Eusi Kwayana's opposition to Burnham.


    The Black Scholar
    Vol. 4, No. 5, PAN-AFRICANISM (III) THE CARIBBEAN (February 1973), pp. 24-31
    Published by: Paradigm Publishers
    Article Stable URL:

     Page 24 of The Black Scholar, Vol. 4, No. 5, PAN-AFRICANISM (III) THE CARIBBEAN, February 1973

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    James Rhodes, son of Nefertiti Jackmon and Eric Rhodes, faces the cameras at a track meet in Houston, TX. He described the suburban neighborhood where he lives with his father  as, "The place where dreams die." The young man will be departing for college soon. Nefertiti, his mother and oldest daughter of Marvin X, is satisfied she gave her son  a significant dose of African and spiritual consciousness.

    Nefertiti urges her father to pass the baton at the BAM 50th Anniversary Celebration, Laney College. They participated on the panel BAM/Black Power Babies, an inter-generational discussion.

    Two grandsons of Marvin X, left to right, Jah Amiel and James,  participating in the Physical wellness boot camp at the Black Arts Movement 50th Anniversary Celebration at Oakland's Laney College, Feb. 7, 2015. 

    Marvin X meets the press in Philly at the Black Power Babies Discussion,
    produced by daughter Muhammida El Muhajir and radio station WURD.

    Mrs. Lomax-Reese, owner of Philly radio station, WURD, MX, Muhammida and Mrs. Amina Baraka

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