Stokely Carmichael, "What We Want," The New York Review of Books, Vol. 7 (September 22, 1966), pp. 5-6, 8.

One of the tragedies of the struggle against racism is that up to now there has been no national organization which could speak to the growing militancy of young black people in the urban ghetto. There has been only a civil rights movement, whose tone of voice was adapted to an audience of liberal whites. It served as a sort of buffer zone between them and angry young blacks. None of its so-called leaders could go into a rioting community and be listened to. In a sense, I blame ourselves, together with the mass media, for what has happened in Watts, Harlem, Chicago, Cleveland, Omaha. Each time the people in those cities saw Martin Luther King get slapped, they became angry; when they saw four little black girls bombed to death, they were angrier; and when nothing happened, they were steaming. We had nothing to offer that they could see, except to go out and be beaten again. We helped to build their frustration....

An organization which claims to speak for the needs of a community, as does the Student Nonviolent Coordinating Committee, must speak in the tone of that community, not as somebody else's buffer zone. This is the significance of black power as a slogan. For once, black people are going to use the words they want to use, not just the words whites want to hear. And they will do this no matter how often the press tries to stop the use of the slogan by equating it with racism or separatism.

An organization which claims to be working for the needs of a community, as SNCC does, must work to provide that community with a position of strength from which to make its voice heard. This is the significance of black power beyond the slogon.

Black power can be clearly defined for those who do not attach the fears of white America to their questions about it. We should begin with the basic fact that black Americans have two problems: they are poor and they are black. All other problems arise from this two-sided reality: lack of education, the so-called apathy of black men. Any program to end racism must address itself to that double reality.

Almost from its beginning SNCC sought to address itself to both conditions with a program aimed at winning political power for impoverished Southern blacks. We had to begin with politics because black Americans are a propertyless people in a country where property is valued above all. We bad to work for power, because this country does not function by morality, love, and nonviolence, but by power. Thus we determined to win Political power, with the idea of moving on from there into activity that would have economic effects. With Power, the masses could make or participate in making the decisions which · govern their destinies, and thus create basic change in their day-to-day lives.

But if political power seemed to be the key to self-determination, it was also obvious that the key had been thrown down a deep well many years earlier. Disenfranchisement, maintained by racist terror, makes it impossible to talk about organizing for political Power in 196o. The right to vote had to be won, and SNCC workers devoted their energies to this from 1961 to 1965. They set up voter registration drives in the Deep South. They created pressure for the vote by holding mock elections in the Mississippi Freedom Democratic Party (MFDP) in 1964. That struggle was eased, though not won, with the passage of the 1965 Voting Rights Act. SNCC workers could then address themselves to the question: "Who can we vote for, to have our needs met, how do we make our vote meaningful?" . . .

Ultimately, the economic foundations of this country must be shaken if black people are to control their lives. The colonies of the United States, and this includes the black ghettoes within its borders, north and south, must be liberated. For a century, this nation has been like an octopus of exploitation, its tentacles stretching from Mississippi and Harlem to South America, the Middle East, southern Africa, and Vietnam; the form of exploitation varies from area to area but the essential result has been the same, a powerful few have been maintained and enriched at the expense of the poor and voiceless colored masses. This pattern must be broken. As its grip loosens here and there around the world, the hopes of black Americans become more realistic. For racism to die, a totally different America must be born.

This is what the white society does not wish to face; this is why that society prefers to talk about integration. But integration speaks not at all to the problem of poverty, only to the problem of blackness. Integration today means the man who "makes it," leaving his black brothers behind in the ghetto as fast as his new sports car will take him. It has no relevance to the Harlem wino or to the cotton-picker making three dollars a day. As a lady I know in Alabama once said, "the food that Ralph Bunche eats doesn't fill my stomach."

Integration, moreover, speaks to the problem of blackness in a despicable way. As a goal, it has been based on complete acceptance of the fact that in order to have a decent house or education, blacks must move into a white neighborhood or send their children to a white school." This reinforces, among both black and white, the idea that "white" is automatically better and "black" is by definition inferior. This is why integration is a subterfuge for the maintenance of white supremacy. It allows the nation to focus on a handful of Southern children who get into white schools, at great price, and to ignore the 94 percent who are left behind in unimproved all-black schools. Such situations will not change until black people have power, to control their own school boards, in this case. Then Negroes become equal in a way that means something, and integration ceases to be a one-way street. Then integration doesn't mean draining skills and energies from the ghetto into white neighborhoods; then it can mean white people moving from Beverly Hills into Watts, white people joining the Lowndes County Freedom Organization. Then integration becomes relevant...

White America will not face the problem of color, the reality of it. The well-intended say: "We're all human, everybody is really decent, we must forget color." But color cannot be "forgotten" until its weight is recognized and dealt with. White America will not acknowledge that they ways in which this country sees itself are contradicted by being black—and always have been. Whereas most of the people who settled this country came here for freedom or for economic opportunity, blacks were brought here to be slaves. When the Lowndes County Freedom Organization chose the black panther as its symbol, it was christened by the press "the Black Panter Party"—but the Alabama Democratic Party, whose symbol is a rooster, has never been called the White Cock Party. No one ever talked about "white power" because power in this country is white. All this adds up to more than merely identifying a group phenomenon by some catchy name or adjective. The furor over that black panther reveals the problems that white America has with color and sex; the furor over "black power" reveals how deep racism runs and the great fear which is attached to it.

Whites will not see that I, for example, as a person oppressed because of my blackness, have common cause with other blacks who are oppressed because of blackness. This is not to say that there are no white people who see things as I do, but that it is black people I must speak to first. It must be the oppressed to whom SNCC addresses itself primarily, not to friends from the oppressing group.

From birth, black people are told a set of lies about themselves. We are told that we are lazy—yet I drive through the Delta area of Mississippi and watch black people picking cotton in the hot sun for fourteen hours. We are told, "If you work hard, you'll succeed"—but if that were true, black people would own this country. We are oppressed because we are black—not because we are lazy, not because we're stupid (and got good rhythm), but because we're black.

I remember that when I was a boy, I used to go see Tarzan movies on Saturday. White Tarzan used to beat up the black natives. I would sit there yelling, "Kill the beasts, kill the savages, kill 'em!" I was saying: Kill me. It was as if a Jewish boy watched Nazis taking Jews off to concentration camps and cheered them on. Today, I want the chief to beat hell out of Tarzan and send him back to Europe. But it takes time to reject the most important lie: that black people inherently can't do the same things white people can do, unless white people help them.

The need for psychological equality is the reason why SNCC today believes that blacks must organize in the black community. Only black People can convey the revolutionary idea that black people are able to do things themselves. Only they can help create in the community an amused and continuing black consciousness that will provide the basis for political strength, In the past, white allies have furthered white supremacy without the whites involved realizing it, or wanting it, I think, Black People must do things for themselves; they must get poverty money they will control and spend themselves, they must conduct tutorial programs themselves so that black children can identify with black people. This is one reason Africa has such importance: The reality of black men ruling their own nations gives blacks elsewhere a sense of possibility, of power, which they do not now have.

This does not mean we don't welcome help, or friends. But we want the right to decide whether anyone is, in fact, our friend. In the past, Black Americans have been almost the only people whom everybody and his momma could jump up and call their friends. We have been tokens, symbols, objects, as I was in high school to many young whites, who liked having "a Negro friend." We want to decide who is our friend, and we will not accept someone who comes to us and says: "If you do X, Y, and Z, then I'll help you." We will not be told whom we should choose as allies. We will not be isolated from any group or nation except by our own choice. We cannot have the oppressors telling the oppressed how to rid themselves of the oppressor....

Black people do not want to "take over" this country. They don't want to "get whitey"; they just want to get him off their backs, as the sayin ggoes. It was for eample the exploitation by Jewish landlords and merchants which first created black sentiment toward Jews—not Judaism. This white man is irrelevant to blacks, except as an oppressive force. Blacks want to be in his place, yes, but not in order to terrorize and lynch and starve him. They want to be in his place because that is where a decent life can be had.

But our vision is not merely of a society in which all black men have enough to buy the good things of life. When we urge that black money go into black pockets, we mean the communal pocket. We want to see money go back into the community and used to benefit it. We want to see the cooperative concept applied in business and banking. We want to see black ghetto residents demand that an exploiting landlord or store keeper sell them, at minimal cost, a building or a shop that they will own and improve cooperatively; they can back their demand with a rent strike, or a boycott, and a community so unified behind them that no one else will move into the building or buy at the store. The society we seek to build among black people, then, is not a capitalist one. It is a society in which the spirit of community and humanistic love prevail. The word love is suspect; black expectations of what it might produce have been betrayed too often. But those were expectations of a response from the white Community, which failed us. The love we seek to encourage is within the black community, the only American community where men call each other "brother" when they meet. We can build a community of love only where we have the ability and power to do so: among blacks.

As for white America, perhaps it can stop crying out against "black supremacy," "black nationalism," "racism in reverse," and begin facing reality. The reality is that this nation, from top to bottom, is racist; that racism is not primarily a problem of ''human relations" but of an exploitation maintained, either actively or through silence, by the society as a whole. Camus and Sartre have asked, can a man condemn himself? Can whites, particularly liberal whites, condemn themselves? Can they stop blaming us, and blame their own system? Are they capable of the shame which might become a revolutionary emotion?

We have found that they usually cannot condemn themselves, and so we have done it. But the rebuilding of this society, if at all possible, is basically the responsibility of whites—not blacks. We won't fight to save the present society, in Vietnam or anywhere else. We are just going to work, in the way we see fit, and on goals we define, not for civil rights but for all our human rights.