A Divorce with Alimony: Examining Separation and Reparations
Dr. Ridgely Mu’min Muhammad
4. We want our people in America whose parents or grandparents were descendants from slaves, to be allowed to establish a separate state or territory of their own—either on this continent or elsewhere. We believe that our former slave masters are obligated to provide such land and that the area must be fertile and minerally rich. We believe that our former slave masters are obligated to maintain and supply our needs in this separate territory for the next 20 to 25 years—until we are able to produce and supply our needs.
Since we cannot get along with them in peace and equality, after giving them 400 years of our sweat and blood and receiving in return some of the worst treatment human beings have ever experienced, we believe our contributions to this land and the suffering forced upon us by white America justifies our demand for complete separation in a state or territory of our own.
(From “The Muslim Program: What The Muslims Want,” in each edition of The Final Call newspaper)
This declaration for true “reparations” has been a central part of the program of the Nation of Islam for now over 80 years. The term reparations means:
1. The act or process of repairing, and
2. The act or process of making amends; expiation.
Most people know about the past and continued cruel treatment of Black people in America by Whites and their unjust political and economic systems. This treatment, during and after slavery, cannot be denied, and reparations to repair the damage done to Black people are justified. However, when one repairs an object, one intends to use that object again; therefore, separation must come with reparations so that White folks cannot continue to abuse Black people.
On the other hand, Blacks have been given the impression by the so-called Jews that they are our friends and are different from other Whites and that we should continue to fight for integration instead of separation. However, revelations presented in The Secret Relationship Between Blacks and Jews, Volume 2 (TSRv2) destroy such a false impression of friendship. It is possible for someone to be a close friend and even marry someone under false pretences. And this someone may later be found to be guilty of deceit, duplicity and unfaithfulness. Many married couples, who may seem “happily married” from the outside, shock their unsuspecting neighbors by filing for divorce based on the grounds of cruelty (having inflicted unnecessary emotional or physical pain) and adultery, all of which the neighbors knew nothing about.
But now for the troubling reality: TSRv2 allows us unprecedented access to the private confessions of Jewish scholars and rabbis about the Jewish people’s strategy of using the Black man and woman as scapegoats for their own economic and political advancement. This history is profoundly disturbing and begins long before Blacks were brought forcibly to America. The medieval rabbis, seeking to validate their increasing focus on Africa as a source for slaves, invented the “Curse of Ham,” which scapegoated ALL Blacks for ALL worldly sins and targeted Africans for exploitation forevermore. And that only started the racist process. Rabbi and historian Dr. Bertram W. Korn explained that “many Southern Jews believed slavery to be indispensable to their happiness and security.” According to Korn, “[T]he road to social and economic advancement and acceptance” for the Jews “was made easier by the institution of slavery.”
Both white Gentiles and Jews know the importance of a secure environment for the development of capital within a capitalist system, of which America is the greatest promoter and example. After 1865, Blacks thought that they were free and full citizens of the United States. And for a while, as long as the North kept troops in the South, Blacks exercised a measure of freedom and economic mobility. They even established 60 “Black Towns” in the South and bought millions of acres of farmland. However, according to TSRv2, there was a Jewish congressman from Louisiana named William M. Levy, who on March 1, 1877, persuaded the U.S. Congress to remove the troops from the South and let the Southern Whites have their way with the defenseless Blacks. By enacting the Black Codes, both Gentile and Jew intended to thwart any economic development by their former slaves.
A set of these Black Codes taken together basically eliminated Black people from legally owning land and going into any other type of business. Contracts could be voided just because you were Black. How can you do business where anyone at anytime can void his contract with you? According to another code, you could not even take Whites to court, and in some states you could not even own a gun to protect yourself, your family and your property. Another code made it illegal to sell anything that White folk did not want you to sell. Therefore, if a Black person wanted to participate in normal business relationships in this capitalistic country, he had to do it at his own risk and therefore become an “outlaw” for doing the same thing that was legal for Whites.
Now, if we couple this with other information documented in TSRv2 about how the Southern Jews grew from peddlers to store owners to bankers, then we can see that the Black Codes made it completely illegal for Blacks to move up that economic ladder of capitalism. And on pages 258-259 of the book (2d ed.), it is pointed out that these so-called Jews followed Blacks around as peddlers and grew rich; whereas laws in states like South Carolina prohibited Blacks from “vending, bartering or peddling any articles or commodities.” Jewish historian Lee Shai Weissbach found that “the prospect of opening a store with very little capital was enhanced by the presence of a large African-American population that seemed to offer a ready customer base for Jewish entrepreneurs.” According to Jewish scholar Elliott Ashkenazi, “The novelty of the American South was the chance to make a lot more money from traditional Jewish occupations concerned with storekeeping and general mercantile activity.” We could only be consumers.
In 1866 the Southern Homestead Act was passed, which gave 160 to 640 acres to White immigrants, including so-called Jews, to help settle 46 million acres of “public domain” land in the states of Alabama, Arkansas, Florida, Louisiana, and Mississippi. At the same time Blacks in the South were denied their promised “40 acres and a mule,” and they were not even allowed to purchase land in many of the frontier states. Our Jewish “friends” did indeed get the Blacks’ 40 acres and more—and never bothered to share.
In fact, while the settlement house movement was developed to help the immigrant European so-called Jews to successfully infiltrate the American economic culture, Blacks were being denied entry to the economic sphere—in both the southern and northern communities—except as menials, sharecroppers and unskilled laborers. The Jewish settlement houses provided the Jewish immigrant with employment, took financial care of his family, and connected him to a Jewish business network that involved Jewish manufacturers’ supplying Jewish immigrants with merchandise, training them in the art of peddling, and sending them into the small inland towns. Soon the Jewish peddler, using the resources of this network, was able to set up shop in the Black community and later establish department stores in downtowns across the country.
The settlement house movement was financed by liberal white churches and Jewish businessmen. Jacob Schiff, a Wall Street financier and one of the conspirators in the 1913 establishment of the Federal Reserve System, financed two settlement houses. Schiff was recruited by another Jew, Joel Spingarn, first NAACP board chairman, to sit on the “black” organization’s board starting in 1914. Schiff had previously turned down a request by W.E.B. Du Bois to fund his first magazine publication called the Moon Illustrated Weekly in 1905, because he did not like the way Du Bois in his Souls of Black Folk (1903) exposed the so-called Jews as the “inheritors of the plantation economy.” But now he was Du Bois’s boss, overseeing the publication of the NAACP’s Crisis magazine.
Another financier of the Jewish settlement house movement was Samuel Gompers, who destroyed the bi-racial and cooperative-minded Knights of Labor while pushing his whites-only American Federation of Labor (AFofL). In fact, it was Samuel Gompers and his AFofL that ethnically cleansed Blacks from the labor force, replacing skilled Black workers with immigrant Jews and Gentile Whites. Meanwhile Blacks remained barred from certain economic arenas and thus were forced into menial labor. Somebody needed to work the cotton plantations—cotton plantation workers/sharecroppers drove the Southern, U.S., and world economies.
In the book A History of Jews in America, historian Howard Sachar wrote, “In 1914, Professor Emeritus Joel Spingarn of Columbia University became chairman of the NAACP and recruited for its board such Jewish leaders as Jacob Schiff, Jacob Billikopf, and Rabbi Stephen Wise.” Other Jewish co-founders included Lillian Wald and Rabbi Emil G. Hirsch; Julius Rosenwald was a financier and Chicago chapter board member. We bring these names up in light of the fact that the established goal of the NAACP was to promote “non-economic liberalism.” This philosophy, developed by Joel Spingarn, long-time president of the NAACP and brother of board chairman Arthur Spingarn, called for social integration and not economic participation for the once-slaves.
In light of the business-minded White men that set up and controlled the NAACP, it seems quite hypocritical for them not to focus on economic development as expressed by the Niagara Movement, but to instead emphasize “social miscegenation,” which the so-called Jews, claiming to be “God’s Chosen People,” did not practice themselves and knew would be a thorn in the side of Southern Whites. On the other hand, the Black men of the Niagara Movement stated in their 1905 Declaration of Principles that they especially complained “against the denial of equal opportunities to us in economic life; in the rural districts of the South this amounts to peonage and virtual slavery; all over the South it tends to crush labor and small business enterprises…”—demonstrating that Black people back then strove toward the Honorable Elijah Muhammad’s philosophy of economic independence. If left alone, Black people could have pulled themselves up by their own boot strings. They tried with their many Black Towns and Black Wall Street—which were later destroyed by Whites. In the meantime, their White Jewish “friends” were continually shepherding them in the wrong direction, away from do-for-self.
Alimony means “An allowance for support made under a court order and usually given by a man to his former wife after a divorce or legal separation.” In light of the testimony presented in TSRv2 describing “irreconcilable differences,” WE, the Black people of America, now file for a “divorce with alimony.”
For more on this topic see the Nation of Islam book series The Secret Relationship Between Blacks & Jews. Download the free guide by clicking here.
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