Black Power was exercised before 1965. Black power is as old as this country.
As a white veteran of the civil rights movement, I am among a vanishing pool of persons now being asked by the teachers and students of the 21st century to think about the movement of the 1960s - what it meant and what it means today.
Here are answers to one such query. Questions are summarized. They come from a student in UK.
How much actual contrast was there between the Civil Rights movement prior to 1965 and the movement afterward when Black Power appeared as a public phenomenon?
Few of the contentions of public Black Power advocates like Carmichael, Cleaver, Foreman and Brown were new in a country built largely on the drama of race.
Black Power in its essence was not new.
The idea of the Beloved Community fostered by Dr. King and inspiriting the movement in the early 1960s was what was new.
In context, Black Power, as it attained media currency in 1965, served the establishment as one element leading to collapse of the King movement. By the mid-1960s the King movement had of necessity created a full-blown radical critique of the United States that has yet to be fully understood.
Wasn't Black Power a slap in the face to white society which expanded its reach in the Black community?
As suggested, the attitudes of Black Power were hardly new. The rhetoric of Black Power was indeed a turning point for many in the movement. It said, in essence, this is not Black and white together. Get lost, whitey..
I cannot speak to the liberation Black Power brought to Blacks in the movement. The efforts identified with Black Power were often carried out by Blacks and whites together. The real or implied violence of some of those efforts was hardly liberating.
Both the Beloved Community side of the movement and the Black Power side were subsumed in the avalanche made up of Vietnam and the three seminal assassinations of post-1965. My hero remains Malcolm X because he was to me the most conspicuous example of Black liberation - having arrived at a universal understanding not that remote from that of Dr. King - the result of a trip Malcolm made to Mecca shortly before his death.
Was Black Power rhetoric a gift to whites who did not want to be involved in any sort of movement for racial justice?
I suppose it provided a rationale for avoiding reality. But so was Richard Nixon's Southern Strategy.
The Obama era witnesses a playing out of the same dynamic and the President's interpretation of it in his Philadelphia speech remains spot on.
Was Black Power an effort to create a mass movememt among Blacks who had little interest in or involvement in the nonviolent movement?
I think that this may have been an intent, but there was no mass movement after King. Nor did organizations like SNCC have a growing influence once their earlier movement activism sought to shade into the constricted modes of Black power rhetoric.
Frangoulis and Theodorakis are joined by musicians, including two bouzouki players, and a very large audience that is completely familiar with the words. The audience joins in at Frangoulis' prompt.
This is my very favorite Theodorakis melody. Those who know Theodorakis only for his "Zorba" music are in for a treat. When I was in Athens in 1966, for a short period of study with Constantinos Doxiadis, I knew nothing of Theodorakis. But about five years later, my friend Irene Vassos sang "Sto perigiali" to us. I have never gotten the tune out of my mind.
Later, when Irene joined our group to form a travelling company performing "New Rain", I learned to pick out a …
Stephen C. Rose (1936-) was born in New York City and raised there. He currently lives there. He was educated at Trinity, Exeter, Williams and Union Theological Seminary. He served in the Student Interracial Ministry in Nashville. He founded and edited the prize-winning Renewal Magazine in Chicago and studied with C. A. Doxiadis in Athens. His first books "The Grass Roots Church" and "Who's Killing The Church" established him as a prominent critic of American Protestantism and American religion. He was and remains a civil rights activist. He has interviewed and done in depth pieces on Saul Alinsky and Martin Luther King, Jr. He won awards for editorial courage and for two documentary films. He has written and published many songs and musical works including "We Are All Americans". During the late 90s and early 2000s he worked for UN agencies, most recently editing CHOICES Magazine at UNDP. Since 2000 he has written several books for distribution via K…