Dear White folks:
Don't say nothing to Black people, about Black people, or for Black people, leave us the fuck alone. Work on your own White asses. Don't tell us nothing, don't sell us nothing. We don't want or need your advice. Don't butt into our conversations or our activities. Leave us alone. If you see us violating the law, go the other way. You have violated our human rights for 400 years, leave us the fuck alone. Whenever you want, you violate any law you want, Federal, State and local. You violate the laws of Nature, you have fucked up the earth, the seas, rivers, the air, babies, women, men, animals, trees, crops. You are the number one arms merchant of the world, the number one peace breaker, you have military bases in 150 nations to insure the robbery of their resources and labor. You have three million Constitutional slaves in your jails and prisons, most are poor, mentally ill and drug addicted, leave us alone. You flood our communities with drugs, alcohol, poor food, guns, mis-education, and police murder under the color of law, leave us alone!
--Marvin X
5/19/18
‘BBQing while Black’ festival draws hundreds to Oakland’s Lake Merritt
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OAKLAND — Smoke from charcoal-fired grills filled the air and music played in the background as hundreds of people gathered at Oakland’s Lake Merritt Sunday in a celebration of inclusivity.
The event — called “BBQing While Black” — was residents’ response to a video that went viral in late April after a white woman called police to report a few black men using a charcoal grill at the lake. Although they were in a designated barbecuing area, charcoal grills are not allowed in that section of the lake.
On Sunday, firefighters smiled and waved at the attendees, who were grilling racks of ribs, sausage links and seasoned chicken, among other meats and veggie patties. Police officers drove by and stopped to facilitate traffic.
“This is about doing what we’ve already been doing and eat in peace, literally,” said Logan Cortez, one of the event’s organizers. “We’re not fighting for our rights; it’s already our right to do this.”
The video, which as of Sunday had nearly 2 million views on YouTube and many more on other platforms, sparked a national conversation about implicit racism. In it, the unidentified woman can be heard talking to police about the use of charcoal. Oakland resident Michelle Snider, who is also white and filmed the incident, questioned the woman about whether she was calling police because the people barbecuing are black, which the woman denied. After waiting roughly two hours for police to arrive, the woman told officers the people barbecuing had been harassing her. The officers did not arrest or ticket anyone.
“She kept telling me I didn’t belong here,” Oakland resident Onsayo Abram said Sunday. He was at the barbecue on April 29 when the woman approached his group. “I was born here. She was trying to tell where I don’t belong, but at the same time, I wasn’t trying to feed into her negativity.”
The incident has since become an internet meme with the hashtag, #BBQBecky, and photos of people cutting and pasting pictures of the woman calling police over photos of historically significant events, such as Dr. Martin Luther King’s “I Have a Dream” speech on the Washington Mall. For many at the barbecue, the video was a poignant reminder that racism is still alive, even in the heart of the liberal Bay Area and in the city that birthed the Black Panther Party.
Locally, the video reignited an ongoing debate over gentrification. The high cost of housing has led to an exodus of many of Oakland’s black residents, who numbered fewer than 100,000 in 2016, or about 23.5 percent of the population, according to the American Community Survey. That’s down more than 12 percent since 2000, when black residents made up nearly 36 percent of the population.
Even the event’s co-organizer, Jhamel Robinson, said he can no longer afford to live in the city where he was born and raised. He runs a T-shirt business, TheRealOakland.com, from his home in Sacramento, he said.
That exodus is changing the cultural and economic demographics of the city, leading to confrontations between residents, especially in the neighborhoods around Lake Merritt, which are gentrifying more quickly than other parts of the city, said Aloysius McMahan, an Oakland native.
In 2015, another white resident called police to report a group of predominantly black and Latino people drumming at the lake. That incident, although it was not filmed, also sparked a local debate about gentrification and racism.
“We’re being pushed out,” McMahan said, “but we have to stand our ground.”
For many, Sunday’s event was a return to the celebratory spirit of the 1980s and early 1990s, when an annual four-day celebration, called Festival at the Lake, drew dozens of vendors and thousands of attendees. Although that event was discontinued in the mid-1990s, Lake Merritt has continued to regularly host weekend barbecues and social gatherings.
“It’s all we’ve ever known,” said Oaklander Baretta Van Dyke. “Oakland is for everybody.”
Hundreds of people at Lake Merritt today for #BBQingWhileBlack festival after #BBQBecky viral video sparked national conversation on racism. The message from attendees: Everyone is welcome here. #Oakland pic.twitter.com/KoIASw7vdm— Erin Baldassari (@e_baldi) May 20, 2018
cover photo Alicia Mayo
cover design Adam Turner
cover design Adam Turner
INTRODUCTION
By Nathan Hare
With the return of “white nationalism” to the international stage and the White House and new threats of nuclear war, the black revolutionary occupies a crucial position in society today. Yet a black revolutionary of historic promise can live among us almost unknown on the radar screen, even when his name is as conspicuous as Marvin X (who may be the last to wear an X in public view since the assassination of Malcolm X).
This semblance of anonymity is due in part to the fact that the black revolutionary is liable to live a part of his or her life incognito, and many become adept at moving in and out of both public and private places sight unseen. For instance, I didn’t know until I read Marvin X’s “Notes of Artistic Freedom Fighter” that when he put on a memorial service for his comrade and Black Panther leader Eldridge Cleaver, 1998, he was unaware that Eldridge’s ex, Kathleen Cleaver, had traveled from the East Coast and slipped into the auditorium of the church with her daughter Joju. As one of the invited speakers I had noticed her curiosity when I remarked that I had been aware of Eldridge before she was (he and I /had had articles in the Negro History Bulletin in the spring of 1962) and had met her before Eldridge did, when I was introduced to her while she was working with the Student Nonviolent Coordinating Committee at Tuskegee institute, but luckily for Eldridge I was happily married to the woman who years later would escort Kathleen around San Francisco in what I recall as a failed search for a black lawyer to take his case when he returned from exile in France.
Like many other persons across this promised land, I also thought I knew Marvin X. I can clearly recall seeing him walk into the offices of The Black Scholar Magazine, then in Sausalito, with a manuscript we published in the early 1970s. However, his reputation had preceded him. For one thing, then California Governor Ronald Reagan had publicly issued a directive to college administrators at UCLA and Fresno State University to get Angela Davis and Marvin X off the campuses and keep them off. The Fresno Bee Newspaper quoted Reagan as he entered the State College Board of Trustees meeting in his capacity as president of the board, "I want Marvin X off campus by any means necessary!"
Over the years I continued to encounter him: when he organized the First National Black Men’s Conference, 1980, Oakland Auditorium, that drew over a thousand black men (without benefit of media coverage) to pay their way into a conference aimed at getting black men to rise again. I was a member of his Board of Directors. I also attended a number of other conferences he organized, such as the Kings and Queens of Black Consciousness, San Francisco State University, 2001, and the San Francisco Black Radical Book Fair, 2004, as well as productions of his successful play, “One Day in the Life,” with a scene of his last meeting with his friend, Black Panther Party co-founder, Dr. Huey P. Newton, in a West Oakland Crack house.
I will never forget the time he recruited me and the seasoned psychiatric social worker, Suzette Celeste, MSW, MPA, to put on weekly nighttime workshops in black consciousness and strategies for “overcoming the addiction to white supremacy.” On many a night I marveled to see him and his aides branch out fearlessly into the gloom of the Tenderloin streets of San Francisco and bring back unwary street people and the homeless to participate in our sessions, along with a sparse coterie of the black bourgeoisie who didn’t turn around or break and run on seeing the dim stairway to the dungeon-like basement of the white Catholic church.
But when I received and read Marvin’s manuscript, I called and told him that he had really paid his dues to the cause of black freedom but regretfully had not yet received his righteous dues.
As if to anticipate my impression, the designer of the book cover has a silhouetted image of Marvin, though you wouldn’t recognize him if you weren’t told, in spite of the flood lights beaming down on him from above like rays directly from high Heaven, as if spotlighting the fact that Marvin ‘s day has come.
You tell me why one of the blackest men to walk this earth, in both complexion and consciousness, is dressed in a white suit and wearing a white hat; but that is as white as it gets, and inside the book is black to the bone, a rare and readable compendium of Marvin’s unsurpassed struggle for black freedom and artistic recognition.
Black revolutionaries wondering what black people should do now can jump into this book and so can the Uncle Tom: the functional toms find new roles for the uncle tom who longs for freedom but prefers to dance to the tune of the piper; the pathological tom, whose malady is epidemic today, as well as the Aunt Tomasinas, can be enlightened and endarkened according to their taste in this literary and readable smorgasbord.
“Notes of Artistic Freedom Fighter Marvin X” is a diary and a compendium, a textbook for revolutionary example and experience, a guide for change makers, a textbook for Black Studies and community action, including city planners who will profit from his proposals and experiences in his collaboration with the mayor and officials of Oakland to commercialize and energize the inner city, with a Black Arts Movement Business District (BAMBD) that could be the greatest black cultural and economic boon since the Harlem Renaissance. No longer just talk and get-tough rhetoric, his current project is cultural economics, Oakland’s Black Arts Movement Business District, an urban model evolving in real time in the heart of downtown Oakland, where people like Governor Jerry Brown once tried their hand before they turned and fled back into the claws of the status quo.
I can’t say everything is in this book, just that it reflects the fact that Marvin, for all he has done on the merry-go-round of black social change, is still in the process of becoming.
Readers from the dope dealer to the dope addict to the progressive elite, the Pan African internationalist, the amateur anthropologist, the blacker than thou, the try to be black, the blacker-than-thous, the try to be white (who go to sleep at night and dream they will wake up white) and other wannabes; in other words from the Nouveau Black to the petit bourgeois noir and bourgie coconuts, “Notes of Artistic Freedom Fighter Marvin X” is a fountainhead of wisdom, with a fistful of freedom nuggets and rare guidance in resisting oppression or/and work to build a new and better day.
Dr. Nathan Hare
3/8/18
Dr. Nathan Hare, Father of Black and Ethnic Studies, with his student, Marvin X
photo Adam Turner
Notes of Artistic Freedom Fighter Marvin X
Introduction by Dr. Nathan Hare
Black Bird Press, Oakland, July, 2018
limited edition, signed
paperback
500 pages
$29.95
Pre-publication discount price $19.95
To pay by credit card, call 510-575-7148
email: mxjackmon@gmail.com
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