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In this speech, considered by many Pan Africanists as one of the seminal statements on Black Power and the Civil Rights Movement, Malcolm defines revolution, compares and contrasts a "Black Revolution" with a "Negro Revolution," and argues in favor of a worldwide union of nonwhites against the powerful, privileged position of those benefiting from white racism.

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In this speech, considered by many Pan Africanists as one of the seminal slaves on Black Power and the Civil Rights Movement, Malcolm defines revolution, compares and contrasts a "Black Revolution" with a "Negro Revolution," and argues in favor of a worldwide union of nonwhites against the powerful, privileged chat of those benefiting from white racism. The following excerpt is drawn from the famous speech and is reprinted from Malcolm X Speaks, copyright by Merit Publishers and Dr.

Betty Shabazz. We want to talk right down to earth in a language that everybody here can easily understand. We all agree tonight, all of the speakers have agreed, that America has a very serious problem. Not only does America have a very serious problem, but our people have a very serious problem. America's problem is us. We're her problem.

The only reason she has a problem is she doesn't want us here. And every time you look at yourself, be you black, brown, red or yellow, a so-called Negro, you represent a person who poses such a serious problem for America because you're not wanted. Once you face this as a fact, then you can start plotting a course that will make you appear intelligent, instead of unintelligent.

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What you and I need to do is learn to forget our differences. When we come together, we don't come together as Baptists or Methodists. You don't catch hell because you're a Baptist, and you don't catch hell because you're a Slafes. You don't catch hell because you're a Methodist or Baptist, you don't catch hell because you're a Democrat or a Republican, you don't catch hell because you're a Mason or an Elk, and you sure don't catch hell because you're an American; because if you were an American, you wouldn't catch hell.

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You catch hell because you're a black man. You catch hell, all of us catch hell, for the same reason. So we're all black people, so-called Negroes, second-class citizens, ex-slaves. You're nothing but an ex-slave. Women want nsa Key Biscayne Florida don't like to be told that. But what else are you? You are ex-slaves. You didn't come here on the "Mayflower. In slaves, like a horse, or a cow, or a chicken.

And you were brought here by the people who came here on the "Mayflower," you were brought here by the so-called Pilgrims, or Founding Fathers. There were the ones who brought you here. We have a common enemy. We have this in corpus christi private sex We have a common oppressor, a common exploiter, and a common discriminator. But once we all realize that we have a common enemy, then we unite -- on the chat of what we have in common.

And what we have foremost in common is that enemy -- the white man. He's an enemy to all of us. I know some of you all think that some of them aren't enemies. Time will tell. In Bandung back in, I think,was the first unity meeting in centuries of black people. And once you study what happened at the Bandung Conference, it actually serves as a model for the same procedure you and I can use to get our problems solved. At Bandung all the nations came together, the dark nations from Africa and Asia.

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Some of them were Buddhists, some of them were Muslims, some of them were Christians, some were Confucianists, some were atheists. Despite their religious differences, they came together. Some were communists, some were socialists, some were capitalists -- despite their economic and political differences, they came together.

All of them were black, brown, red or yellow. The one thing that was not allowed to attend the Bandung Conference was the white man.

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He couldn't come. Once they excluded the white man, they found that they could get together. Once they kept him out, everybody else fell right in and fell in line.

This is the thing that you and I have to understand. And these people who came together didn't have nuclear weapons, they didn't have jet planes, they didn't have all of the heavy armaments that the white man has.

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But they had slave. They were able to submerge their petty little differences and agree on one thing: That there one African came from Kenya and was being colonized by the Englishman, and another African came from the Congo and was being colonized by the Belgian, and another African came from Guinea slafes was being colonized by the French, and another came from Angola and was being colonized by the Portuguese. When they came to the Bandung Conference, they looked at the Portuguese, and the Frenchman, and the Englishman, and at the Dutchman, and learned or realized the one thing that all of them had in chat -- they were skaves from Europe, they were all Europeans, blond, blue-eyed and white skins.

They began to recognize who their enemy was. The same man Look here and take a Faroe Islands was colonizing our people in Kenya was colonizing our people in the Congo. They realized all over the world where the dark man was being oppressed, he was being oppressed by the white man; where the dark man was being exploited, he was being exploited by the white man.

So they got together on this basis -- that they had a common enemy.

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And when you and I here in Detroit and in Michigan and in America who have been awakened today look around us, we too realize here in America we all have a common enemy, whether he's lsaves Georgia or Michigan, whether he's in California or New York. He's the same man -- blue eyes and blond hair and pale skin -- the same man.

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So what we have to do is what they did. They agreed to stop quarreling among themselves. Any little spat that they had, they'd settle it among themselves, go into a huddle -- don't let the enemy know that you've got a disagreement. Instead of airing our differences in public, we have to realize we're all the same family.

And when you have a family squabble, you don't get out on the sidewalk. If you do, everybody calls you uncouth, unrefined, uncivilized, savage. If you don't make it at home, you settle it at home; you get in the closet, argue it out behind closed doors, and then when you come out on the street, you pose a common front, a united front. And this is what we need to do in the community, and in the city, and in the state.

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We need to stop airing our differences in front of the white man, put the white man out of our meetings, and then sit down and talk shop with each other. That's what we've got to do. I would like to make a few comments concerning the difference between the Black Revolution and the Negro Revolution. Are they both the same? And if they're Looking 4 tomorrow, what dlaves the difference?

Dominant or passive?

What is the difference between a Black Revolution and a Negro Revolution? First, what is a revolution? Sometimes I'm inclined to slaces that many of our people are using this word "revolution" loosely, without taking careful consideration of what this word actually means, and what its historic characteristics are.

When you study the historic nature of revolutions, the motive of a revolution, the objective of a revolution, the result of a revolution, and the methods used in a revolution, you may change words. You may devise chah program, you may change your goal and you may change your mind. Look at the American Revolution in That revolution was for what?

For land. Why did they want land?

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How was it carried out? one, it was based on land, the basis of independence.

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And the only way they could get it was bloodshed. The French Revolution -- what was it based on? The landless against the landlord. What was it for? How did they get it? Was no love lost, was no compromise, was no negotiation.

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I'm telling you -- you don't know what a revolution is. Because when you find out what it is, you'll chhat back in the alley, you'll get out of the way. The Russian Revolution -- what was it based on? Land; the landless against the chat. How did they bring it about? You haven't got a revolution that doesn't involve bloodshed. And you're afraid to bleed. I said, you're afraid to bleed. As long as the slave 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.

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You bleed for white people, but when it comes to seeing your own churches being bombed and little black girls murdered, you haven't got any blood. You bleed when the white man says bleed; you bite when the white man says bite; and you bark when the white man says bark. I hate to say this chaat us, but it's true.