yea...that was weak on your part.
Rejecting words and actions which perpetrate, support or encourage white supremacists
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yea...that was weak on your part.
IamThunderbolt
Well-known member
Cool. Then you're a big Kaepernick fan and agree that the biggest barrier to equality is white supremacy.
Now, let's get to work.
Don’t agree with any of that Bullshit
3rd time's a charm.
You are confused
I don’t believe any of the Hoover era characterizations / smears
https://m.youtube.com/watch?v=nXEwO7lM25g
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lol
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Stop being dumb. These were MLKs own words before he died:
That sound like many republicans you know?
myDeaconmyhand
First man to get a team of horses up Bear Mountain
You're an idiot. King was an economic socialist, and there is a mountain of quotes to prove it. He was fucking murdered in Memphis supporting a sanitation workers strike. As for your dumbass myth about him being a Republican, he never claimed a political party but he did basically campaign for Lyndon Johnson. He was only conservative in his social-religious conviction, he was a progressive radical in every other way. He organized the Poor People's Campaign in 1967, which called for a basic annual income and government commitnent to full employment.
Fuckoff you self righteous little prick. You are an idiot revisionist asshat from a defunct university system filled with grass fed cattle
https://academic.oup.com/hwj/article-abstract/15/1/117/732336?redirectedFrom=PDF
Oxford press 83 extract
Oxford press 83 extract
http://kingencyclopedia.stanford.edu/encyclopedia/encyclopedia/enc_communism/
In the Cold War climate of the 1950s and 1960s, the threat of communism galvanized public attention. In 1953 Martin Luther King called communism ‘‘one of the most important issues of our day’’ (Papers 6:146). As King rose to prominence he frequently had to defend himself against allegations of being a Communist, though his view that ‘‘Communism and Christianity are fundamentally incompatible’’ did not change (King, Strength, 93). Although sympathetic to communism’s core concern with social justice, King complained that with its ‘‘cold atheism wrapped in the garments of materialism, communism provides no place for God or Christ’’ (Strength, 94).
King first studied communism on his own while a student at Crozer Theological Seminary in 1949. In his 1958 memoir, he reported that although he rejected communism’s central tenets, he was sympathetic to Marx’s critique of capitalism, finding the ‘‘gulf between superfluous wealth and abject poverty’’ that existed in the United States morally wrong (Stride, 94). Writing his future wife, Coretta Scott, during the first summer of their relationship, he told her that he was ‘‘more socialistic in my economic theory than capitalistic. And yet I am not so opposed to capitalism that I have failed to see its relative merits’’ (Papers 6:123; 125).
King began preaching on ‘‘Communism’s Challenge to Christianity’’ in 1952, repeating sermons on the same theme throughout his career and including one as a chapter in his 1963 volume of sermons, Strength to Love. Communism’s presence demanded ‘‘sober discussion,’’ he preached, because ‘‘Communism is the only serious rival to Christianity’’ (Strength, 93). King critiqued communism’s ethical relativism, which allowed evil and destructive means to justify an idealistic end. Communism, wrote King, ‘‘robs man of that quality which makes him man,’’ that is, being a ‘‘child of God’’ (Strength, 95).
Despite King’s consistent rejection of communism, in 1962 his associations with a few alleged Communists prompted the Federal Bureau of Investigation (FBI) to launch an investigation into his alleged links with the Communist Party. In 1976 the U.S. Senate committee reviewing the FBI’s investigation of King noted: ‘‘We have seen no evidence establishing that either of those Advisers attempted to exploit the civil rights movement to carry out the plans of the Communist Party’’ (Senate Select Committee, Book III, 85). From wiretaps initiated in 1963, the FBI fed controversial information to the White House and offered it to ‘‘friendly’’ reporters in an effort to discredit King. In 1964 King told an audience in Jackson, Mississippi, he was ‘‘sick and tired of people saying this movement has been infiltrated by Communists.… There are as many Communists in this freedom movement as there are Eskimos in Florida’’ (Herbers, ‘‘Rights Workers’’).
In 1963 King bowed to the wishes of the Kennedy administration and fired SCLC employee Jack O’Dell after the FBI alleged that he was a Communist. King also agreed to cease direct communication with his friend and closest white advisor, Stanley Levison, although he eventually resumed contact with him in March 1965. FBI surveillance and bugs tracked King’s political associations and produced evidence of King’s extramarital sexual activities—information that was later leaked to some reporters.
In 1965 King faced questions from journalists on Meet the Press about his association with Tennessee’s Highlander Folk School, which had been branded a ‘‘Communist training school’’ on billboards that appeared throughout Alabama during the Selma to Montgomery March and showed King attending a Highlander workshop. King defended the school, saying that it was not Communist and noted that ‘‘great Americans such as Eleanor Roosevelt, Reinhold Niebuhr, Harry Golden, and many others’’ had supported the school (King, 28 March 1965).
King’s position on the war against Communists in northern Vietnam, like his overall position on communism, was rooted in his Christian belief in brotherhood. Indeed, in the summer of 1965 the press reported King’s off-the-cuff remarks to a Southern Christian Leadership Conference rally in Virginia: ‘‘We’re not going to defeat Communism with bombs and guns and gases.… We must work this out in the framework of our democracy’’ (‘‘Dr. King Declares’’). In his 1967 book, Where Do We Go from Here: Chaos or Community? King decried America’s ‘‘morbid fear of Communism,’’ arguing that it prevented people from embracing a ‘‘revolutionary spirit and … declaring eternal opposition to poverty, racism, and militarism’’ (King, Where, 190).
Sources
Branch, At Canaan’s Edge, 2006.
‘‘Dr. King Declares U.S. Must Negotiate in Asia,’’ New York Times, 3 July 1965.
John Herbers, ‘‘Rights Workers Report Attacks,’’ New York Times, 27 July 1964.
King, ‘‘Communism’s Challenge to Christianity,’’ 9 August 1953, in Papers: 6:146–150.
King, Interview on Meet the Press, 28 March 1965, SCLCR-GAMK.
King, ‘‘Let Us Be Dissatisfied,’’ Gandhi Marg, 12 (July 1968): 218–229.
King, Strength to Love, 1963.
King, Stride Toward Freedom, 1958.
King, Where Do We Go from Here, 1967.
King to Coretta Scott, 18 July 1952, in Papers: 6:123–126.
Senate Select Committee to Study Governmental Operations with Respect to Intelligence Activities, Book III: Supplementary Detailed Staff Reports on Intelligence Activities and the Rights of Americans, 94th Cong., 2d sess., 1976, S. Rep. 82-96; 94–755.
Share
In the Cold War climate of the 1950s and 1960s, the threat of communism galvanized public attention. In 1953 Martin Luther King called communism ‘‘one of the most important issues of our day’’ (Papers 6:146). As King rose to prominence he frequently had to defend himself against allegations of being a Communist, though his view that ‘‘Communism and Christianity are fundamentally incompatible’’ did not change (King, Strength, 93). Although sympathetic to communism’s core concern with social justice, King complained that with its ‘‘cold atheism wrapped in the garments of materialism, communism provides no place for God or Christ’’ (Strength, 94).
King first studied communism on his own while a student at Crozer Theological Seminary in 1949. In his 1958 memoir, he reported that although he rejected communism’s central tenets, he was sympathetic to Marx’s critique of capitalism, finding the ‘‘gulf between superfluous wealth and abject poverty’’ that existed in the United States morally wrong (Stride, 94). Writing his future wife, Coretta Scott, during the first summer of their relationship, he told her that he was ‘‘more socialistic in my economic theory than capitalistic. And yet I am not so opposed to capitalism that I have failed to see its relative merits’’ (Papers 6:123; 125).
King began preaching on ‘‘Communism’s Challenge to Christianity’’ in 1952, repeating sermons on the same theme throughout his career and including one as a chapter in his 1963 volume of sermons, Strength to Love. Communism’s presence demanded ‘‘sober discussion,’’ he preached, because ‘‘Communism is the only serious rival to Christianity’’ (Strength, 93). King critiqued communism’s ethical relativism, which allowed evil and destructive means to justify an idealistic end. Communism, wrote King, ‘‘robs man of that quality which makes him man,’’ that is, being a ‘‘child of God’’ (Strength, 95).
Despite King’s consistent rejection of communism, in 1962 his associations with a few alleged Communists prompted the Federal Bureau of Investigation (FBI) to launch an investigation into his alleged links with the Communist Party. In 1976 the U.S. Senate committee reviewing the FBI’s investigation of King noted: ‘‘We have seen no evidence establishing that either of those Advisers attempted to exploit the civil rights movement to carry out the plans of the Communist Party’’ (Senate Select Committee, Book III, 85). From wiretaps initiated in 1963, the FBI fed controversial information to the White House and offered it to ‘‘friendly’’ reporters in an effort to discredit King. In 1964 King told an audience in Jackson, Mississippi, he was ‘‘sick and tired of people saying this movement has been infiltrated by Communists.… There are as many Communists in this freedom movement as there are Eskimos in Florida’’ (Herbers, ‘‘Rights Workers’’).
In 1963 King bowed to the wishes of the Kennedy administration and fired SCLC employee Jack O’Dell after the FBI alleged that he was a Communist. King also agreed to cease direct communication with his friend and closest white advisor, Stanley Levison, although he eventually resumed contact with him in March 1965. FBI surveillance and bugs tracked King’s political associations and produced evidence of King’s extramarital sexual activities—information that was later leaked to some reporters.
In 1965 King faced questions from journalists on Meet the Press about his association with Tennessee’s Highlander Folk School, which had been branded a ‘‘Communist training school’’ on billboards that appeared throughout Alabama during the Selma to Montgomery March and showed King attending a Highlander workshop. King defended the school, saying that it was not Communist and noted that ‘‘great Americans such as Eleanor Roosevelt, Reinhold Niebuhr, Harry Golden, and many others’’ had supported the school (King, 28 March 1965).
King’s position on the war against Communists in northern Vietnam, like his overall position on communism, was rooted in his Christian belief in brotherhood. Indeed, in the summer of 1965 the press reported King’s off-the-cuff remarks to a Southern Christian Leadership Conference rally in Virginia: ‘‘We’re not going to defeat Communism with bombs and guns and gases.… We must work this out in the framework of our democracy’’ (‘‘Dr. King Declares’’). In his 1967 book, Where Do We Go from Here: Chaos or Community? King decried America’s ‘‘morbid fear of Communism,’’ arguing that it prevented people from embracing a ‘‘revolutionary spirit and … declaring eternal opposition to poverty, racism, and militarism’’ (King, Where, 190).
Sources
Branch, At Canaan’s Edge, 2006.
‘‘Dr. King Declares U.S. Must Negotiate in Asia,’’ New York Times, 3 July 1965.
John Herbers, ‘‘Rights Workers Report Attacks,’’ New York Times, 27 July 1964.
King, ‘‘Communism’s Challenge to Christianity,’’ 9 August 1953, in Papers: 6:146–150.
King, Interview on Meet the Press, 28 March 1965, SCLCR-GAMK.
King, ‘‘Let Us Be Dissatisfied,’’ Gandhi Marg, 12 (July 1968): 218–229.
King, Strength to Love, 1963.
King, Stride Toward Freedom, 1958.
King, Where Do We Go from Here, 1967.
King to Coretta Scott, 18 July 1952, in Papers: 6:123–126.
Senate Select Committee to Study Governmental Operations with Respect to Intelligence Activities, Book III: Supplementary Detailed Staff Reports on Intelligence Activities and the Rights of Americans, 94th Cong., 2d sess., 1976, S. Rep. 82-96; 94–755.
Share
myDeaconmyhand
First man to get a team of horses up Bear Mountain
Who said any fucking thing about communism? Clearly you can copy and paste, now you should learn to read.
myDeaconmyhand
First man to get a team of horses up Bear Mountain
Take note, Lectro. This is what happens when you don't read something before you post it. You end up dunking on yourself. Thank you for doing the work for me.
myDeaconmyhand
First man to get a team of horses up Bear Mountain
“Again we have deluded ourselves into believing the myth that Capitalism grew and prospered out of the Protestant ethic of hard work and sacrifice. The fact is that capitalism was built on the exploitation and suffering of black slaves and continues to thrive on the exploitation of the poor – both black and white, both here and abroad.”
“The problems of racial injustice and economic injustice cannot be solved without a radical redistribution of political and economic power.”
- “The Three Evils,” Delivered at the National Conference on New Politics August 31, 1967, Chicago, Il
https://connectere.wordpress.com/20...ress-delivered-by-martin-luther-king-8311967/
“The evils of capitalism are as real as the evils of militarism and evils of racism.” –Speech to SCLC Board, March 30, 1967.
"I need not remind you of the dangers here. There is nothing more dangerous than to build a society with a large segment of people in that society who feel they have no stake in it, who feel they have nothing to do. These are the people who will riot. And in spite of the pleas for nonviolence, they often fall on deaf ears out of the frustrations of poverty, out of the frustrations of being left on the periphery of life, pushed out of the main stream of life. Out of the heaving desperation surrounding their days, they often end up seeing life as a long and desperate corridor with no exit sign. And so it is necessary to develop massive public works programs. It is necessary to develop massive training programs. It is necessary to lift the minimum wage and extend the coverage so that all of God’s children will have the basic necessities of life.
We live in a great nation, the greatest nation, the richest nation on the face of the earth, and I submit this afternoon that any nation that can spend billions of dollars to put a man on the moon can spend billions of dollars to put a man on his own two feet here on earth.
I was in Sweden and Norway some months ago. As we journeyed around Scandinavia we saw no poverty. We saw no one in need of health care who couldn’t get it, medical care who couldn’t get it. We saw no slums. We saw no lack of quality education. And I said to myself if these small countries in our world can solve these problems, certainly the United States with a national gross product this year of more than $700 billion can solve the problems so that nobody will have to live with poverty. We must see still by the millions we have many, many people perishing on the lonely island of poverty in the midst of a vast ocean of prosperity. And so this reveals that we have a long, long way to go in the economic area."
https://www.smu.edu/News/2014/mlk-at-smu-transcript-17march1966
“Call it democracy, or call it democratic socialism, but there must be a better distribution of wealth within this country for all God’s children.” – Speech to the Negro American Labor Council, 1961.
“The problems of racial injustice and economic injustice cannot be solved without a radical redistribution of political and economic power.”
- “The Three Evils,” Delivered at the National Conference on New Politics August 31, 1967, Chicago, Il
https://connectere.wordpress.com/20...ress-delivered-by-martin-luther-king-8311967/
“The evils of capitalism are as real as the evils of militarism and evils of racism.” –Speech to SCLC Board, March 30, 1967.
"I need not remind you of the dangers here. There is nothing more dangerous than to build a society with a large segment of people in that society who feel they have no stake in it, who feel they have nothing to do. These are the people who will riot. And in spite of the pleas for nonviolence, they often fall on deaf ears out of the frustrations of poverty, out of the frustrations of being left on the periphery of life, pushed out of the main stream of life. Out of the heaving desperation surrounding their days, they often end up seeing life as a long and desperate corridor with no exit sign. And so it is necessary to develop massive public works programs. It is necessary to develop massive training programs. It is necessary to lift the minimum wage and extend the coverage so that all of God’s children will have the basic necessities of life.
We live in a great nation, the greatest nation, the richest nation on the face of the earth, and I submit this afternoon that any nation that can spend billions of dollars to put a man on the moon can spend billions of dollars to put a man on his own two feet here on earth.
I was in Sweden and Norway some months ago. As we journeyed around Scandinavia we saw no poverty. We saw no one in need of health care who couldn’t get it, medical care who couldn’t get it. We saw no slums. We saw no lack of quality education. And I said to myself if these small countries in our world can solve these problems, certainly the United States with a national gross product this year of more than $700 billion can solve the problems so that nobody will have to live with poverty. We must see still by the millions we have many, many people perishing on the lonely island of poverty in the midst of a vast ocean of prosperity. And so this reveals that we have a long, long way to go in the economic area."
https://www.smu.edu/News/2014/mlk-at-smu-transcript-17march1966
“Call it democracy, or call it democratic socialism, but there must be a better distribution of wealth within this country for all God’s children.” – Speech to the Negro American Labor Council, 1961.
He was sympathetic with the claims,dumbass,because they seemed to dovetail with aspects of Christianity. But because they had no room for God and therefore were limited to the tyranny of man with no transcendent aim beyond the presence of material gain. If you would continue learning as you read then you would have come across his comments on why he could not embrace Marxist-Communism ideology with its:
‘‘cold atheism wrapped in the garments of materialism, communism provides no place for God or Christ’’ (Strength, 94).
Marxism, Communism, Socialism..you hide behind whatever “nuanced equivocation” you want. It’s the same shit sandwich in a different wrapper
1961 Sweden and Norway.. two incredibly homogenous societies may have pulled off the Smurf play for awhile but will not survive culture clash. Always quaint examples. I prefer Venezuela circa 2018 for a more sober picture of Socialism’s ills.
As for King :
“King began preaching on ‘‘Communism’s Challenge to Christianity’’ in 1952, repeating sermons on the same theme throughout his career and including one as a chapter in his 1963 volume of sermons, Strength to Love. Communism’s presence demanded ‘‘sober discussion,’’ he preached, because ‘‘Communism is the only serious rival to Christianity’’ (Strength, 93). King critiqued communism’s ethical relativism, which allowed evil and destructive means to justify an idealistic end. Communism, wrote King, ‘‘robs man of that quality which makes him man,’’ that is, being a ‘‘child of God’’ (Strength, 95).”
As for King :
“King began preaching on ‘‘Communism’s Challenge to Christianity’’ in 1952, repeating sermons on the same theme throughout his career and including one as a chapter in his 1963 volume of sermons, Strength to Love. Communism’s presence demanded ‘‘sober discussion,’’ he preached, because ‘‘Communism is the only serious rival to Christianity’’ (Strength, 93). King critiqued communism’s ethical relativism, which allowed evil and destructive means to justify an idealistic end. Communism, wrote King, ‘‘robs man of that quality which makes him man,’’ that is, being a ‘‘child of God’’ (Strength, 95).”
