Dialectics of the development of the Black rights movement in the United States in the 60s of the XX century on the example of its outstanding representatives

This paper examines and explores in detail the key theoretical aspects and leading ideological and political trends of The black rights movement in the United States in the 1960s. As the main sources, the author uses the works and speeches of its most famous representatives, such as: Martin Luther king, Malcolm X, Stokely Carmichael, Huey Percy Newton, Robert Seal, Eldridge cleaver, highlighting the main trends and dominant trends. Materialistic dialectics is suggested as the main research method. This makes it possible to consider the process of formation of the Movement for the rights of african americans directly in development. The author not only conducts a comparative analysis of various trends and ideological and political views of the most prominent representatives of this movement, but also does it in dynamics, explaining the nature and mechanism of qualitative changes taking place using the laws of materialistic dialectics. In particular, the opposing classical concepts of integrationism and black nationalism, which underlie the definition of the notorious ambivalence of african-american consciousness, were replaced in the second half of the 1960s by revolutionary black nationalism and revolutionary socialism, which negate the previous two and are simultaneously closely related to them. As a conclusion, the concept of understanding the qualitative transformations of The black rights Movement in the United States is proposed, and parallels are drawn with the current rise of the socio-racial movement, taking place within the same discursive Reld, which was finally formed in the 1960s and continues to dominate the protest-minded part of the african-american population to this day. This gives the author the opportunity to make a forecast for the future development of the situation in the United States and the scenario of the Movement.

Fleeing to Sweden and Algeria

While on bail, prior to his appeals, Pete and Charlotte O’Neal escaped to Sweden and then to Algiers where Eldridge Cleaver accepted them into the International Section of the Black Panther Party. An American, Elaine Klein, helped Cleaver and the Black Panther Party become recognized by the Algerian government as an anti-colonial movement. Pete describes the organization and activities of the International Section, focusing on its contacts with the embassies of various communist states and non-state revolutionary groups. He explains the reasons for the split in the Party between Huey Newton and Eldridge Cleaver, the latter’s departure from the Party, and Pete’s assumption of the International Section’s leadership role. O’Neal describes the two plane hijackings to Algiers, the resulting frictions between the Panthers and the Algerian government, and the Panthers’ departure from Algeria. Pete also relates the Panthers’ experiences with some visitors, including Timothy Leary.

Born Again Black Panther: Race, Christian Conservatism, and the Remaking of Eldridge Cleaver

ABSTRACTWhen Eldridge Cleaver, the former Black Panther Party Minister of Information, returned to the United States in November 1975, he claimed to have surrendered his life to Christ and conservatism. Utilizing the Eldridge Cleaver Papers housed at the Bancroft Library, this article recounts the transformation of Eldridge Cleaver from radical Black Panther to born-again Christian and anticommunist crusader. Cleaver's story of transformation demonstrates the pervasive power of the twentieth-century crusade against communism and the manner in which American conservatism created distinct categories of race that were written on the mind, body, religious belief, and practice of Eldridge Cleaver. This article highlights how conservatives enacted a program of racial respectability, remaking Eldridge in the image of conservative, capitalist, Christian whiteness. Cleaver was stripped of his “blackness,” a conservative effort to distance him from the “volatile black figures” of the mid-twentieth century. If Cleaver held on to any vestige of his old life—his leather jacket, “regional euphemisms,” liberationist ideology, and even his Afro hairstyle—his new life would be useless to conservatives. This article illustrates how Cleaver participated in a global crusade that sought to maintain and extend the unifying commitments of twentieth-century religious conservatism. Those commitments included (1) the commercial, economic, and political interests that produced, funded, and policed conservatism; (2) traditional white, middle-class family values; and (3) political, racial, gendered, and religious understandings of the citizen subject. Eldridge Cleaver and his anticommunist crusade are windows into the distinct categories of religion, politics, and race—Christianity, conservatism, and white respectability—constructed and enacted by American conservatives in the twentieth century.

Mainmise, 1970

In the politically-charged atmosphere of 1970s Québec, the French-language countercultural magazineMainmisereprinted an image of a meeting in Algeria between Black Panther leader, Eldridge Cleaver and American countercultural icon, Timothy Leary. Taking this image as a case study, this article discusses the reproduction, representation, and reception of “Blackness” inMainmise,as it is enabled through print technologies. Multi-lingual translation, transposition of texts and images between cultural contexts, and circulation to multiple readerships characterize the magazine’s rejection of Left-neo-nationalist positions. Instead, the cumulative pages ofMainmisepropose a reinvented Québécois identity that is unhinged from territory or ethnic ancestry. Québec is imagined in terms of a planetary geography.