scholarly journals Organizing a Rainbow Coalition of Revolutionary Solidarity

2019 ◽  
Vol 23 (4) ◽  
pp. 405-434 ◽  
Author(s):  
Jeb Aram Middlebrook
Keyword(s):  
Social Change ◽  
White Supremacy ◽  
Black Panther Party ◽  
Self Determination ◽  
Communities Of Color ◽  
Young Lords ◽  
The Usa ◽  
Rainbow Coalition ◽  
Black Panther

AbstractThis article considers the possibilities and limitations of multiracial alliances and antiracist organizing in and beyond the USA by analyzing the Rainbow Coalition of Revolutionary Solidarity in Chicago from 1969 to 1972. The article argues this coalition—involving the Black Panther Party, Young Lords, and Young Patriots, among other diverse organizations—demonstrated a powerful model of organizing across race for revolutionary social change, which structured self-determination in communities-of-color alongside white communities’ responsibility for ending white supremacy.

“You Have Living Legends among You”

2019 ◽  
Vol 6 (1) ◽  
Author(s):  
Sara Awartani
Keyword(s):  
Social Movements ◽  
East Coast ◽  
Puerto Ricans ◽  
Black Panther Party ◽  
Self Determination ◽  
Community Members ◽  
Multiple Generations ◽  
Young Lords ◽  
History Of ◽  
Lincoln Park

In late September 2018, multiple generations of Chicago’s storied social movements marched through Chicago’s Lincoln Park neighborhood as part of the sold-out, three-day Young Lords Fiftieth Anniversary Symposium hosted by DePaul University—an institution that, alongside Mayor Richard J. Daley’s administration, had played a sizeable role in transforming Lincoln Park into a neighborhood “primed for development.” Students, activists, and community members—from throughout Chicago, the Midwest, the East Coast, and even as far as Texas—converged to celebrate the history of Puerto Ricans in Chicago, the legacies of the Young Lords, and the promises and possibilities of resistance. As Elaine Brown, former chairwoman and minister of information for the Black Panther Party, told participants in the second day’s opening plenary, the struggle against racism, poverty, and gentrification and for self-determination and the general empowerment of marginalized people is a protracted one. “You have living legends among you,” Brown insisted, inviting us to associate as equals with the Young Lords members in our midst. Her plea encapsulated the ethos of that weekend’s celebrations: “If we want to be free, let us live the light of the Lords.”

The Young Lords Organization in Chicago

2017 ◽  
Author(s):  
Darrel Wanzer-Serrano
Keyword(s):  
New York ◽  
Social Movement ◽  
Black Panther Party ◽  
Street Gang ◽  
Social Movement Organization ◽  
Movement Organization ◽  
Young Lords ◽  
History Of ◽  
Lincoln Park ◽  
Black Panther

This chapter examines the formation and lifespan of the street-gang-turned-political-entity, the Young Lords. Founded as a turf gang in the Lincoln Park neighborhood of Chicago in 1959, the group shifted focus and purpose in 1968 under the leadership of José “Cha Cha” Jiménez. This brief history of the Young Lords Organization examines their emergence as a social movement organization, Jiménez’s influences for transforming the group, the group’s activism, and the group’s connections with the Young Patriots Organization and the Black Panther Party under the label of the Rainbow Coalition. The original Chicago chapter granted charters to form branches in New York, Milwaukee, and elsewhere; but the Young Lords Organization in Chicago was largely defunct by 1972.

scholarly journals Resisting racial militarism: War, policing and the Black Panther Party

2021 ◽  
pp. 096701062199722 ◽  
Author(s):  
Nivi Manchanda ◽  
Chris Rossdale
Keyword(s):  
Vietnam War ◽  
Political Violence ◽  
Black Panther Party ◽  
Racial Capitalism ◽  
The Social ◽  
The Us ◽  
Liberal Societies ◽  
Police Action ◽  
Black Panther

The past ten years have witnessed a revival in scholarship on militarism, through which scholars have used the concept to make sense of the embeddedness of warlike relations in contemporary liberal societies and to account for how the social, political and economic contours of those same societies are implicated in the legitimation and organization of political violence. However, a persistent shortcoming has been the secondary role of race and coloniality in these accounts. This article demonstrates how we might position racism and colonialism as integral to the functioning of contemporary militarism. Centring the thought and praxis of the US Black Panther Party, we argue that the particular analysis developed by Black Panther Party members, alongside their often-tense participation in the anti–Vietnam War movement, offers a strong reading of the racialized and colonial politics of militarism. In particular, we show how their analysis of the ghetto as a colonial space, their understanding of the police as an illegitimate army of occupation and, most importantly, Huey Newton’s concept of intercommunalism prefigure an understanding of militarism premised on the interconnections between racial capitalism, violent practices of un/bordering and the dissolving boundaries between war and police action.

The Black Lives Matter movement: A call to action: Acts 10:11–16, 25–28, 34–35

2017 ◽  
Vol 114 (3) ◽  
pp. 347-356 ◽  
Author(s):  
J. Alfred Smith
Keyword(s):  
Police Officers ◽  
Black People ◽  
White Supremacy ◽  
Call To Action ◽  
Black Lives Matter ◽  
The Usa ◽  
Black Life ◽  
Black Christians ◽  
American Society ◽  
Justice Movements

The Black Lives Matter movement is one of the most dynamic social justice movements currently emerging in the USA. This movement led by young Blacks unapologetically calls out the shameful, historical legacy of American racism and White supremacy while asserting the humanity and sacredness of Black lives, particularly those of unarmed persons senselessly murdered by police officers. While Black Lives Matter is a new movement, it is also an extension of the 400-year struggle of Black people in America to affirm Black dignity, equality, and human rights, even while the major institutions of American society have propagated doctrines and enforced unjust rules/laws to denigrate Black life. Black Christians have found hope and inspiration from the Gospel to claim their humanity and to struggle to gain justice for Black lives and for the lives of all oppressed people. In addition, the Black Lives Matter movement provides a helpful critique of many Black churches, challenging them to confront their biases, which label young Black males as “thugs” (the new N-word) and which cruelly demonize the LGBTQ community. The story of Peter and Cornelius in Acts 10 provides a scriptural basis for Christian introspection and responses to God’s vision for beloved community, and for the call to action from the Black Lives Matter movement.

Visualizing a Black Future: Emory Douglas and the Black Panther Party

2018 ◽  
Vol 17 (3) ◽  
pp. 299-311
Author(s):  
Colette Gaiter
Keyword(s):  
Civil Rights ◽  
Black People ◽  
Black Panther Party ◽  
Black Communities ◽  
Mainstream Media ◽  
Gun Carrying ◽  
The Us ◽  
Hero Archetype ◽  
Gun Culture ◽  
Black Panther

In the post-Civil Rights late 1960s, the Black Panther Party (BPP) artist Emory Douglas created visual messages mirroring the US Western genre and gun culture of the time. For black people still struggling against severe oppression, Douglas’s work metaphorically armed them to defend against daily injustices. The BPP’s intrepid and carefully constructed images were compelling, but conversely, they motivated lawmakers and law enforcement officers to disrupt the organization aggressively. Decades after mainstream media vilified Douglas’s work, new generations celebrate its prescient activism and bold aesthetics. Using empathetic strategies of reflecting black communities back to themselves, Douglas visualized everyday superheroes. The gun-carrying avenger/cowboy hero archetype prevalent in Westerns did not transcend deeply embedded US racial stereotypes branding black people as inherently dangerous. Douglas helped the Panthers create visual mythology that merged fluidly with the ideas of Afrofuturism, which would develop years later as an expression of imagined liberated black futures.

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