Weekly Newsletter • Volume 4, Number 3

Mighty Scholar, TONY MARTIN (1942-2013)Prof. Tony Martin is a great scholar, brother, and

friend. He truly set a standard for fearless scholarship and truth. Almost singlehandedly he returned Hon. Mar-cus M. Garvey to an honored place in our history with his acclaimed biography RACE FIRST. When we think of The Prophet’s (PBUH) words, “The ink of a scholar’s pen is ho-lier than the blood of a martyr,” we think of our brother Prof. Tony Martin.

May Allah be pleased with this great servant of our people.

A master polemicist, Professor Mar-

tin’s strength was most evident when he faced what he called The JEWISH ON-SLAUGHT. Read on:

Incident at Wellesley: Jewish Attack on Black Academics by Tony Martin

In January 1993, I was minding my own business and teaching my Welles-ley College survey course on African American History when a funny thing happened. The long arm of Jewish in-tolerance reached into my classroom. Unknown to me, three student officers of the Jewish Hillel organization (cam-pus B’nai B’rith stablemates of the Anti-Defamation League), sat in on my class and remained for a single period only. Their purpose was to monitor my presentation. As one of them explained in a campus meeting later, Jewish students had noticed The Secret Relationship Between Blacks and Jews among my offerings in the school bookstore.

The book documents the considerable Jewish involve-ment in the transatlantic African slave trade, the dissemi-nation of which knowledge they, as Jews, considered an “anti-Semitic” and most “hateful” act. One hour and ten minutes undercover convinced these three young Jews that I was teaching this book as a legitimate historical work. They seemed to think that it belonged rather in the realm of “hate literature.” There appears to have been some prior collusion between the Hillel students and their adult coun-terpart, the Anti-Defamation League, for Hillel almost im-

mediately began passing out ADL materials targeting the book. These included, inevitably, an ADL reprint of “Black Demagogues and Pseudo-Scholars” by Harvard University’s Henry Louis Gates, Jr., (New York Times, 20 July, 1992), Af-rican America’s most notorious Judaeophile. In the weeks and months to come, Gates would be quoted in nearly every attack on my use of the book, as proof that “all” respectable, distinguished and right thinking African American scholars condemned it.

The Jews unilaterally anointed Gates with the mantle of head African Amer-ican scholar in charge of Black aca-demia. He became, in their contrived and wishful thinking, the personifica-tion of the entire African American community. The Hillel activists left my class and headed straight for the presi-dent, dean and associate dean of the college. They then went to the current chair of my own department, Africana Studies. Like their elders (for example in the American Israel Public Affairs Committee, by whom Hillel operatives are formally trained in the art of de-ception and dirty tricks), they evinced a bulldog-like instinct for going after the jugular of their intended victims.

For the last three decades of Jewish assaults on Black prog-ress, that jugular has usually meant the economic livelihood of Black people. By the time that four of the Hillel executive and their rabbi director came to see me they had already mobilized those they perceived of as capable of doing me grievous economic harm. Their task was made considerably less arduous by the fact that the dean of the college, incom-ing acting president, outgoing chair of the board of trustees, incoming chair of the board of trustees, head and deputy head of the student government, most of the faculty holding endowed chairs and a goodly portion of the tenured fac-ulty, not to mention sundry other persons in high positions, were all Jews. The dean of the college is also on the advisory board of the Friends of Wellesley Hillel.

Dr. Martin’s Self-DefenseIn January 1993, on the eve of the Jewish onslaught against

me (for teaching that Jews were implicated in the African slave trade), I already had some interest in Black-Jewish relations. It is difficult not to, if one teaches African American history. I had also done some research on Jewish refugee immigra-tion to Trinidad in the 1930’s and ’40’s. This research was fa-cilitated by the cordial cooperation of Jewish informants in two Caribbean countries. United States Jews encountered in the course of the research displayed the gamut of reactions, from friendliness to suspicion to hostility. The idea of a Black man turning up at a Jewish archive to research Jewish history proved unnerving to some. (On the other hand, Jewish schol-ars are a familiar sight at Black archives, not only as research-ers but sometimes even as staff archivists. One of the most prestigious of the Black archival repositories, the Moorland- Spingarn Collection of Howard Univer-sity, is actually part-named after a Jew).

At one of the Jewish archives I visited, the lady in charge characteristically put me through the appropriate litmus test. “Do you know Len Jeffries?” she asked, with the mien of one presiding over an inquisition. “I wonder if knowing Len Jeffries automatically disqualifies me from using these archives,” I mused to myself. But, like George Washington, I could not tell a lie, so I was constrained to be forthcoming. “Yes, I know him,” I replied. “We are professional col-leagues. I have known him for many years.” She was visibly taken aback by this answer and I feared the worst.

She regained her composure, how-ever, and the interrogation continued. “Have you read The Secret Relationship Between Blacks and Jews?” “I have heard of it,” I replied truthfully, “but I have not read it. Funny enough, though, I passed someone sell-ing it on the sidewalk just a few minutes ago.” My reading of the book was still a few months into the future, but al-ready I could not fathom what all the fuss was about. “If it is established,” I suggested to her, “that white people enslaved Africans, and if Jews were an important part of white society, then why should anyone be upset by a book that illustrates the Jewish role in the slave trade?”

My innocent question now appears to have been imbued with prophetic insight. Or maybe it was simply a case of fa-mous last words. The fact that I cannot remember with pre-cision what her response was, in an otherwise clearly recol-lected conversation, probably reflects the imprecision of her answer. She could not come up with a coherent rationale for her denunciation of the book. As I reflect in hindsight on that conversation, with the benefit of six months of the Jew-ish onslaught to guide me, it seems as if the major Jewish agencies issue edicts, as it were. Then the Jewish rank and file simply fall in line. “Theirs not to make reply,/Theirs not to reason why,/ Theirs but to do and die….” The power of the

2Jewish leadership over their constituency is impressive in-deed, the presence of some dissenting voices notwithstand-ing.

But our conversation was not over yet. It was to take an even more unexpected turn. “Have you heard of the Crown Heights riots?” she enquired, referring to tensions between the Black and Hasidic Jewish communities in Brooklyn, New York. A confrontation had been triggered by the un-punished killing of young Gavin Cato and the maiming of his cousin Angela Cato by a Hasidic vehicle, as the children played on the sidewalk in front of their house. A Jewish stu-dent, Yankel Rosenbaum, was killed in the ensuing scuffles. “Yankel Rosenbaum was doing research right here,” she said. “He was in here every day, reading the files, just like you. He sat at the same table where we have placed your materials.” Even with my own personal Jewish onslaught still many months into the future, this revelation proved a

sobering one to me. And as I ponder it with the benefit of a tempestuous hind-sight, I wonder what inscrutable fate brought me to this archive, to this con-versation, to Yankel Rosenbaum’s table, at a time when my authorship of a book called The Jewish Onslaught would have seemed a bizarre improbability.

I could not know then that I would ere long be plunged into an intense read-ing of Jewish and Black-Jewish history, covering many lands and historical pe-riods, as I sought to bring to my situa-tion a more wide-ranging perspective. The onslaught of the last six months now threatens to turn me into an expert on Jewish history. For that I must thank the purveyors of intolerance with whom I have had to do battle of late.

What I offer here is an involved yet detached look at the onslaught against me, from my unique vantage point as both intended victim and historian. This is written in the heat of battle. Perhaps time, further study and more reflec-tion may either modify or enrich the analysis offered here. But the immediacy of analysis can only be captured now.

Over the last six months I have been fairly deluged with articles, books, newspaper clippings, letters, unpublished documents and references for further perusal. As if obeying the orders of an unseen force, well-wishers (known and un-known) have seen to it that my crash course in Black-Jewish history should not be wanting in resource materials. Even the senders of hate and hostile mail have fit into the plan, for their clippings have been useful and informative....

Dr. Tony Martin’s The Jewish Onslaught recounts his battles with “the forces of Jewish intolerance.” It remains the most significant polemical writing on the history of the Black-Jewish relationship in

America and the most powerful analysis of the Jew-ish methods of negro censorship and negro control.

Farrakhan.. ‘It’s not you that we fear, it is your ideas’

In a New Year’s Day interview with The Final Call news-paper, the Honorable Minister Louis Farrakhan shared tremendous wisdom, guidance and insight in response to questions from Final Call editor in chief Richard B. Mu-hammad, assistant editor Ashahed Muhammad, staff writer Starla Muhammad and senior editor Askia Muhammad.

In answering questions, the Minister shared an incident that occurred in 1970 after speaking to the Congress of African People. He spoke using words given by The Most Honorable Elijah Muhammad—his mentor and leader of the Nation of Islam. After the address, Min. Farrakhan was sent to Jamaica by his leader to rest after 15 years of working seven-days-a-week. There he met actor Brock Peters, who was filming a movie and the producer wanted to meet the Nation of Islam minister. Minister Farrakhan obliged and in a conversation with this Jewish man, the Minister was told, “Farrakhan you seem like a nice person. It’s not you that we fear. It is your ideas.”

That sentence is perhaps one of the most important lines spoken by Min. Farrakhan in the hour-long roundtable taped at the Final Call newspaper offices in Chicago. Why? It exposes in a succinct but powerful way reasons for the in-tense opposition and type of opposition this man has faced during nearly 60 years of work on behalf of Black people with growing effort to uplift fallen humanity as a whole—and in particu-lar for more than 30 years of rebuilding the Nation of Islam and work of his spiritual fa-ther.

The ideas that Louis Farrakhan espouses are rarely, if ever discussed and debated. In fact, every attempt is made by the enemy to obscure the value of any idea offered by slandering and maligning the man. The strategy is to paint such an ugly picture of Louis Farrakhan that people easily led in the wrong direction will quickly dismiss the man, based on lies, and never grapple with the truth and the value of the ideas that he presents and represents.

What are those ideas? The idea that a new world is coming in and an old world and an old order is going out. The idea that a suffering and debased people, Black people, will rise to the top and become mas-ters in the land where they were once slaves. The idea that God Himself is on the scene, has raised one from among the slaves as the Christ, and that power resides, by God’s permission, in this Christ-figure who will bring down the powerful government of America through the forces of na-ture and Almighty God turning the peoples’ thinking to act in ways that aid in the destruction of a great but unrepen-tant nation. The destruction is punishment for bringing our

forefathers into slavery, and the cruel, deadly mistreat-ment of Black people in this nation. The judgment of this modern Babylon and modern Egypt fulfills bibli-cal prophecy, matches the divine pattern of God stand-ing with the oppressed and fulfills the promise made to Abraham, which says Abraham’s children would serve a strange people in a strange land but God Himself would

come after 400 years, deliver this suffer-ing people and judge the nation that his people served.

An idea is defined as any content of the mind, especially the conscious mind; the thought of something; a men-tal representation of something; the characterization of something in gen-eral terms; an individual’s conception of something; the belief that something is the case; an intention, plan, etc.

Ideas can be weighed, affirmed, dis-proven, accepted or discarded. But if the idea is never considered, can a truly in-telligent decision or proper decision be made?

An old adage says, “Nothing is more powerful than an idea whose time has come.” This saying indicates that at the

proper time, the proper thought will emerge and will be unstoppable because it is in accord with the time. How much more valuable and unstoppable is an idea backed by God Himself? How great is the opposition to a divine idea that is exactly on time?

In sharing the incident in Jamaica, the Minister con-tinued by saying the man he met said a group meets in New York or Los Angeles and evaluates trends. If they see a trend as negative, against their interests, they work through movies, TV, newspapers and media to direct the

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‘The ideas that Louis Farrakhan

espouses are rarely, if ever discussed and debated. In fact, ev-ery attempt is made

by the enemy to obscure the value of any idea offered by slandering and ma-

ligning the man.’

trend in the direction that they prefer. They actively work and are fully committed to maintaining their grip on the people and the world.

Should not those of us committed to the ideas of Min. Farrakhan, which come from Almighty God and his Christ, be working to direct trends and change the course of negative action?

Let us strive harder than ever in 2013, to spread the truth and live the lives that bear witness to the truth that we spread. Our victory is assured provided we act in accord with divine guidance and do that which pleases Almighty God.

No opponent, no detractor, no slanderer, no liar can stop us, unless God allows it but he has promised us victory and success. God has also declared that his light will be perfected and his servant will be the overcomer though the disbelievers and the polytheists may be averse. Let us work

harder to submit to God’s Will in 2013 and put the idea of helping our Minister and helping ourselves at the fore-front of our minds.

“It’s Time, now, for the Black man and woman to realize it’s on us to make a future for ourselves and our children, and our unborn generations,” said Min. Farrakhan as the year-end interview drew to a close. “And I will be doing everything I can in this year to provide that Guidance! But I am telling you, as The Qur’an says in Surah 103 Al-Asr (“The Time”): “By the time! — Surely man is in loss, Except those who believe and do good, and enjoin one another to Truth, and enjoin one another to patience.

“The Time will Judge our actions. And if our actions are not correspondent to The Time, we will continue down The Road of Intense Regret over great loss.”)

J. Edgar Hoover’s Suicide Advice for Martin Luther KingThe long-time leader of the FBI, J. Edgar Hoover, directed that a letter be sent to the civil rights leader, pressuring him to commit suicide! The 1968 heavily redacted U.S. govern-ment letter to “KING” is presented here:

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