Pastor Joel Washington (Khunanpu Sangoma) Convenes SEVEN HARAMBEE to Serve as Reformation African American Lutheran Mission Church Chicago’s/ELCA/ Alliance of Black Metropolis Clergy & Labor Forum-Chicago

1.  This blog serves as an ongoing call to Black independent racial and social justice thought and action (agency) under the umbrella (Umbra) of Reformation African Descent Lutheran Mission Church Chicago’s/ELCA/ African American Cultural Center. 

2.  SEVEN HARAMBEE (pronounced HAHR-RAHM-BAY) also seeks to serve as Reformation’s Alliance of Black Metropolis Clergy & Labor Forum-Chicago

3.  More, SEVEN HARAMBEE (7H) is modeled on and seeks to collaborate with the inspirational Metro Los Angeles California Black Scholar/Activism force that is that City of Angels’ BLACK COMMUNITY CLERGY AND LABOR ALLIANCE (BCCLA)” says Pastor Washington (Sangoma) -whose historic Metro Chicago Synod Black Lutheran Church once served as ‘Young Barack Obama’s organizing sanctuary.’   

4.  “They say that imitation is the sincerest form of flattery.  7H has it in abundance.” says Pastor Washington (Sangoma).  “We not only seek to found a Chicago complement to Black Los Angeles’ BCCLA but further seek to fellowship, via Reformation’s own African American Cultural Center, with the sacred space at which BCCLA regularly gathers i.e., the African American Cultural Center (Us) of Los Angeles” says Pastor Washington (Sangoma).     

5.  The above said, 7H seeks to launch, during the early Fall  2018 Semester, its first public ministry offering with a Skype-based in-depth interview of Dr. Maulana Karenga, Professor & Chair of Africana Studies, California State University, Long Beach & Executive Director of the African American Cultural Center (Us)-LA.  More, the 7H initiative seeks to commemorate the 50th anniversary of the 1968 National Conference on Black Power held at North Philadelphia’s African American communitiy’s Episcopal Church of the Advocate.

6.  “Although 1968 is marked as a pivotal year for the 1960s U.S. counter cultural movement -that included dissent inside and outside the 1968 Democratic Party National Convention in Chicago, the Anti Vietnam War Movement, and the Civil Rights /Black Power Thrusts-both out of the 1960s Black Freedom Movement- the established order media (inclusive of the progressive press) all too often tends to ‘White Out’ (redact, overlook) the landmark 1968 Black Power Conference in Philadelphia” observes Pastor Washington (Sangoma).

7.  “7H’s planned Philadelphia Black Power Conference 50th anniversary in-depth interview/forum with Dr. Karenga (the leading 1968 Black Power Conference theoretician then and today still the leading Kawaida African-Centered Philosophy  voice) is offered as a social corrective contribution” adds Pastor Washington.  

8.  7H is seeking to locate its planned event in the City’s South Side Hyde Park neighborhood, preferably at Lutheran School of Theology Chicago (LSTC) or at McCormack Theological Seminary.  7H is also looking to schedule its first public ministry event during the latter part of September 2018.  To do so, 7H seeks the help of various structures within and around both the LSTC and McCormack -such as the Chicago Faith-Based Organizers Guild (CFBOG), in which 7H, via Pastor Washington (Sangoma), seeks to actively participate.  CFBOG, BTW, was founded at LSTC. 

9.  7H also seeks collaborative support for its planned inaugural discussion forum from other concerned racial and social justice forces inside and outside both seminary communities.

10.  NOTE: SEVEN HARAMBEE is the Kawaida (Tradition & Reason) philosophy’s closing and sending meeting practice.   Kawaida philosophy is founded and advanced by Dr. Maulana Karenga, leading  scholar of African-Centered Thought  and path-breaking ethicist nationally and internationally.  The SEVEN HARAMBEE closing and sending practice uses the Swahili language’s traditional exhortation (Harambee!)  -meaning “let’s all pull together.”   

11.  The number SEVEN is for each of the principles of the NGUZO SABA (Seven Principles) broadly introduced, via the Pan African Cultural Holiday Kwanzaa and Nguzo Saba into the Black Freedom Movement, by Dr. Maulana Karenga, Creator of both.  

12.  The SEVEN HARAMBEE practice is a raised and pulled-down 1960s Black Power Movement fist seven times for each of the Seven Principles which their author, Dr. Maulana Karenga, posits as “the moral minimum views and values Black people need to rescue and reconstruct their history and humanity in their own image and interests.”


We invite our readers’ moral, active, and financial support via joining one of Reformation’s appropriate Cultural Center membership categories at:

 Again, please feel free to join one of Reformation’s AFRICAN AMERICAN CULTURAL CENTER’s relevant membership categories at:

An appropriate Reformation AFRICAN AMERICAN CULTURAL CENTER membership supports the best within the reader’s own service.

Respectfully Submitted: Rev. Joel Washington (Khunanpu Sangoma), Pastor of Reformation African Descent Lutheran Mission Church Chicago/ELCA (“Young Barack Obama’s organizing sanctuary & Elim Swedish Lutheran Conservator”),  for 7H, and Reformation’s AFRICAN AMERICAN CULTURAL CENTER -the latter join-able at:



Part 1/On the Workshops of Newark, NJ’s Post 1967 Rebellion 1st National Conference on Black Power

A.  A funny thing happened while writing & publishing our note-report series on Newark NJ’s post 1967 rebellion and that City’s hosting the 1st National Conference on Black Power.  We not only rediscovered the historic trajectory and ongoing deeper meaning of the conference then and now, but we stumbled into developing the rationale for a current continuations formation locally here Metro Chicago, with Mid-West regional, national & international significance.  

B.  Journalist Chuck Stone’s report, published in Floyd B. Barbour’s important anthology THE BLACK POWER REVOLT, 1968, stands as a key primary source on the 1967 National Conference on Black Power held in Newark, NJ.  First, he was a Black journalist by trade, and a leading one at that-subsequently serving as a founding member of the National Association of Black Journalists (NABJ).  Second, he was a staff member of Rep. Adam Clayton Powell Jr., serving Mr. Powell in the New York City Representative’s role as a prime mover and a driving force of the Conference. Third, he served as Rev. Powell’s Chief of Public Relations as well as the Congress person’s Speech Writer.  Stone’s view, then, as reported from the very eye of the 1st National Conference on Black Power storm, is significant.

C. In this note-report we want to focus on the workshop offerings of the 1967 Newark National Conference on Black Power.  And we focus on said workshops then because we believe there are lessons to be learned for Black empowerment community organizing today.  

D.  Accordingly, Mr. Stone, present at the 1st National Conference on Black Power’s creation, writes “Delegates (over 1000 strong from around the country) were given a choice of 14 Workshops….These Workshops and their coordinators were:

“1.  The City and Black People–Lee Montgomery, Oswald Sykes

“2.  Black Power Through Black Politics–Chuck Stone, Dan Watts

“3.  Black Power in World Perspective: Nationalism and Internationalism—           (Maulana) Karenga

“4. Black Power Through Economic Development–Robert Browne

“5. The Black Home–Nathan Hare

“6. Black Power and American Religion–Rev. C. Lincoln McGee

“7. New Roles for Black Youth–Cleveland Sellers

“8. Black Artists, Crafts, and Communication–Ossie Davis, Carol Green

“9. Black Professionals and Black Power–Hoyt Fuller, Gerald McWhorter

“10. Developmental Implications of Black Power–Dr. James Comer

“11. Black Power and Social Change–John Davis, Lou Gothard

“12. Fraternal, Civic and Social Groups–Fay Bellamy

“13. Cooperation & Alliances–James Farmer, Vivian Braxton

“14. New Trends for Youth–William Strickland”

E. Mr. Stone goes on to report “These 14 workshops were divided into six sessions.  At each session a different paper was delivered which dealt with a particular aspect of that Workshop’s topic.  For example…Economic Development…papers (were) ‘Economics of Poverty: We Do Not Control Black Money;’ ‘Which Businesses for Black People?;’ ‘Black Cooperatives and the Capitalist System;’ ‘Why Buy Black?;’ ‘Research, Marketing, Advertising and Production;’ ‘Economic Control of Urban Rebuilding.'”

F.  Mr. Stone further says that the goal of each Workshop was to “hammer out resolutions calling for specific programs of action in their respective areas.”

G.  SEVEN HARAMBEE holds that the problems faced today are similar to those faced yesterday-when it comes to Black community empowerment for both racial and social justice.  More, the past model of the 1967 Newark Conference on Black Power for justice serves as a starting point for addressing issues of Black community self-determination, self-respect and self-defense today.

To be continued 



Part 7/On Newark NJ’s 1967 Rebellion and Its Birth of the Black Power Movement

Englewood Pastor Remembers & Notes DC & LA Black Cultural Centers’ Lifting-up 1967 Newark Rebellion & Its National Conference on Black Power Aftermath at 50/Part 7/Conclusion

Rev. Joel Washington (Khunanpu Sangoma)
Published: September 5, 2017

1. We conclude this series of note-reports on both the National Museum of African American History & Culture, Washington, DC and the African American Cultural Center/Us of Los Angeles’ up-lifting the 1967 Newark, NJ Rebellion and its immediate National Conference on Black Power aftermath at 50.  We propose here to briefly look at Dr. Maulana Karenga’s outline of the final 3 of 4 basic sources of the Black Power concept & motion as they emerged to guide the movement.  Dr. Karenga speaks, via the LA Sentinel’s Op/Ed Opinion Page, as both the Executive Director of the LA Cultural Center/Us on the one hand, and on the other, as Professor/Chair of Africana Studies, CSULB.


2. Our having already noted in Part 6 Dr. Karenga’s underscoring the viewpoint of Min. Malcolm X (Al Hajj Malik Shabazz) as the first fundamental source of the 1960s-1970s Black Power concept and practice, we conclude this series with Dr. Karenga outlining the contributions, to Black Power discourse and movement, of Rev. & Congressperson, Adam Clayton Powell Jr., Kwame Ture/Stokely Charmichael, and the then young Black leader, Maulana Karenga, Spokesperson, Us Organization, itself emergent out of the fire and ashes of the 1965 Watts, LA Revolt.


3. Accordingly, Dr. Karenga writes “Rep. Adam Clayton Powell of New York is a second major source for the evolution of  the idea and movement of Black Power.  “In a commencement address at Howard University, May, 1966, he (Mr Powell) framed Black Power, like Malcolm, in the context of the struggle for human rights.  He stated that ‘Human rights are God-given rights.  Our life must be purposed to implement human rights….to demand these God-given rights is to seek power.'”


4. Moving to the third important source of the 1960s Black Power Movement, conceptually and practically speaking, Dr. Karenga writes “Certainly, the third and most known source identified with Black Power is Kwame Ture of the Student Non-Violent Coordination Committee (SNCC), who raised the issue of Black Power in Greenwod, Mississippi in June of 1966.  In this speech, he said ‘We’ve been saying “freedom now” for six years and we ain’t got nothing.  What we gonna start saying now is ‘Black Power.'”  Dr. Karenga further adds “Later (Ture) defined Black Power as ‘a call for Black people to unite, to recognize their heritage, to build a sense of community, to define their own goals, (and) to lead their own organizations.‘”


5. Turning to his own contribution to the 1960s Black Power thrust, Dr. Karenga writes “A fourth source of Black Power discourse and practice is Maulana Karenga and the organization Us.  Maulana Karenga, speaking on behalf of the organization Us, challenged a new generation to join in struggle for Black Power which he defined as ‘the collective struggle of Black people to achieve three fundamental aims: self-determination, self-respect and self-defense.’  More, Dr. Karenga adds “(Maulana Karenga) had used this same definition to define revolt in August 1965, but with the rise of Black Power, he interpreted the struggle for Black Power as an ongoing revolt for self-determination, self-respect and self-defense.”

For more information on our Cultural Center ministry please go to or 

Part 6/On Newark NJ’s 1967 Rebellion & Its Birth of the Black Power Movement

Englewood Pastor Remembers & Notes DC & LA Black Cultural Centers’ Lifting-up 1967 Newark Rebellion & Its National Conference on Black Power Aftermath at 50/Part 6

Rev. Joel Washington (Khunanpu Sangoma)
Published: September 4, 2017

1. The July Soul Session (Forum) of the African American Cultural Center/Us of Los Angeles, also up-lifted the 1967 Newark, NJ Rebellion and that City’s majority Black community hosting the first National Conference on Black Power as an immediate aftermath at 50.   The LA Center’s discussion theme was “REVOLTS, RESISTANCE AND BLACK POWER: Lessons Learned From 50 Years of Righteous Struggle.”  Also remembered was the 1967 Detroit Rebellion (July 23-27) that followed rapidly on the heels of Newark’s.

2. Indeed, the LA/Us Center offered its Black Revolts discussion theme, referenced above, as the center-piece of its 41st Annual Kawaida Institute of Pan-African Studies, a week-long “Seminar in Social Theory and Practice.”  The above referenced Soul Session, then, also served to kick-off an annual week-long quality discussion (July 23-29 past).  Said annual Seminar’s sub-theme was taken from the following quote, from Dr. Karenga’s theoretical contribution, advancing the Black Cultural Center’s rationale, as its Executive Director on the one hand, and on the other, as Professor/Chair of Africana Studies, CSULB:

“This is our duty: to know our past and honor it; to engage our present and improve it; and to imagine a whole new future and forge it in the most ethical, effective and expansive ways.”

3. Dr. Karenga’s contribution to the LA/Us Soul Session Panel on the Black Power Revolt was also serially published in the LA Sentinel of which a sampling of its content is included in this writer’s Englewood Portal note-report.

4. BTW, the LA/Us Center’s opening Seminar panel also consisted of presentations from Dr. Melina Abdullah, Black Lives Matter, Professor/Chair, Pan-African Studies, CSULA; Ms. Maisha Ongoza, Chair, National Association of Kawaida Organizations-Philadelphia, & Chair, Kwanzaa Cooperative; and Dr. Segun Shabaka, Chair, National Association of Kawaida Organizations-New York, & Chair, International African Arts Festival, Brooklyn, NY.

5. Our focus here, however, is on Dr. Karenga’s contribution regarding the four (4) fundamental sources, conceptually speaking, of the mid-1960s-to-mid-1970s Black Power Movement that are Minister Malcolm X (Al Hajj Malik Shabazz), Rev. & Rep. Adam Clayton Powell Jr., Kwame Ture/Stokely Carmichael, and Dr. Maulana Karenga.

6. Accordingly, Dr. Karenga writes “….it is Malcolm that first taught us the need for Black Power.  Speaking from within the nation-building contxt of the Nation of Islam….he said to us in 1964, ‘You’ve got to get some power, before you can be yourself, once you get some power and you can be yourself, you can create a new society and make some heaven right here on earth.'”  

 7. Dr. Karenga goes on to define Min. Malcolm’s basic contribution to the Black Power concept on ethical grounds with “….in Malcolm’s teaching…it is immoral to deprive persons and people power over their destiny and daily lives.  And thus it was ethical, indeed, a moral obligation to struggle to achieve that power in the interests and name of our people.”

To be continued

For more information on our Cultural Center ministry please go to or  

Part 5/On Newark NJ’s 1967 Rebellion & the Birth of the Black Power Movement

Englewood Pastor Remembers & Notes DC & LA Black Cultural Centers’ Lifting-up 1967 Newark Rebellion & Its National Conference on Black Power Aftermath at 50/Part 5

1. This piece continues Part 4’s sampling of the 286 organizations represented at 1967’s first National Conference on Black Power in Post-Rebellion Newark, NJ.  The list is reported, by African American journalist, Mr. Chuck Stone, member of the Conferences’ Continuations Committee, in Floyed B. Barbour’s 1968 anthology, THE BLACK POWER REVOLT-sub-titled-Black Power in Action.

2. The point here is to offer our readers a politically correct or accurate sense-impression of the depth and range of the turbulent mid-1960s-to-mid-1970s Black Power Movement-itself sorely in need of revival today.

3. This second part listing, then, of Mr. Chuck Stone’s alphabetical sampling of representative organizations at the 1967 Black Power Conference, Newark, NJ, is as follows:

“….Omega Psi Phi, Organization for Self-Improvement, Pepsi-Cola, Progressive Labor Party of Bermuda, People United Against Slum Housing, Princeton Co-operative School Program, Rochester’s Dept. of Urban Renewal, Reformed Church of America, Self-Help Organization of America, St. Paul Urban Parish of Minn., Socailist Workers Party, Southern Christian Leadership Confrence, Student Afro-American Society, Tanzania’s Mission to the U.N., Training Resources for Youth of Brooklyn (TRY), TIME, UAW-CIO, “Us” (Organization), LA, Urban League, The Worker, Washington Mobilization to End the War in Vietnam, West Side Conservation Association, Yale University Child Development Center, “Young, Black and Angry,” ZOAR Baptist Ministry, and Zimbabwe African People’s Union.”

4. Mr. Stone, commenting on the above cross-sampling, exudes “Unified, that’s Black Power!”  He goes on to rhetorically question however “How could those organizations be organized, harnessed and made to work for Black people in one effecient unit?”

5.  Dr. Maulana Karenga, Professor and Chair of Africana Studies, CSULB, Creator of Kwanzaa and Nguzo Saba, Author, INTRODUCTION TO BLACK STUDIES, 4TH Edition (IBS) and ESSAYS IN STRUGGLE: Position and Analysis, then a doctoral candidate as well as Chair of Us Organization, LA, “….introduced” (as he documents in his IBS work) “during the Black Power Conferences the concept of operational unity which (Maulana Karenga) defined as ‘unity in diversity, unity without uniformity’ and which became a standard reference and call to unity in the Black Liberation Movement.”

6. Contributing to his role as “chief organizer and foremost theoretician” of the 1967 & 1968 Black Power Conferences, young Maulana Karenga, as documented in IBS, responded as follows (regarding Black Power’s goals): “Addressing the issue of the struggle for Black Power Maulana Karenga asserted it was a struggle to achieve three fundamental things: self-determination, self-respect and self-defense.”

7. Dr. Karenga further develops his formulation above on the three ends of Black Power wtih “By these goals (Maulana Karenga) meant Black people’s control of their communities, destiny and daily life through institutional strength; community control; a sense of expanded self-worth and ability rooted in struggle; and the capacity of Black people to exercise their right to defend themselves against attacks of racism, especially by police, as (Min.) Malcolm said ‘by any means necessary.'”

For more information of the African American Cultural Center at Reformation Church Chicago (“Young Barack Obama’s community organizing sanctuary”), please go to: or 


Part 4/On Newark NJ’s 1967 Rebellion and Its Birth of the Black Power Movement

Englewood Pastor Notes DC and LA African American Cultural Centers’ Lifting-up 1967 Newark Rebellion and Its National Conference on Black Power Aftermath at 50/Part 4

Rev. Joel Washington (Khunanpu Sangoma)
Published: September 1, 2017

1. Planned a year earlier, but coincidentally scheduled to be held from July 20-to-23, just three days in the wake of Newark’s 1967 Rebellion, the first National Conference on Black Power organizers came under tremendous pressure to either postpone or relocate the conference-both from urban Newark and New Jersey State’s elected officials.

2. The National Conference on Black Power Continuations Committee (NCBPCC) refused to relent to the pressure of City and State officials however.  The organizing group felt further confirmed in their tough decision by a late spike in Conference registration further confirmed by the affirmation, of one elderly Black woman phone registrant from New York City emphatically saying, “We’re coming, baby!”

3.  Here we quote fully from journalist Mr. Chuck Stone, NCBPCC member, reporting, by way of his contribution to Floyd B. Barbour’s 1968 anthology, THE BLACK POWER REVOLT, “The following list (in alphabetical order) is a small cross-section of the broad heterogeneity of some of the 286 organizations and institutions represented” (at the first National Conference on Black Power convened in 1967’s Post-Rebellion Newark):

“Abyssinian Baptist Church of N.Y.C., Amsterdam News, Association of Black Social Workers, A. Philip Randolph Institute, Better Business Investors, Black Liberation Center, Black Muslims, Business and Industrial Coordinating Council, Catholic Inter-racial Council, Committee to Save Negro Lives on Foreign and Domestic Battlefields, Committee to Seat a Negro Congressman in Brooklyn, CORE, Delta Ministry, Detroit’s Inner City Organizing Committee, Democratic Liberation Party of San Francisco, “Did You Know” Publication, Educational Marketing Associates, East Orange Housing Authority, Fisk University Poverty Research Group, Forum 66, Freedom Associates, Greater Hartford Council of Churches, Harlem Pastors Council of Civil Rights, Harvard University, Houston Mayor’s Office, I.L.G.W.U., Indiana Herald, Jazz-Art For Social Research, Kappa Alpha Psi, Kansas City School System, Liberator Magazine, Lower East Side Community Reorganization, Mau Maus, Mississippi Freedom Democratic Party, Muhammad Speaks, NAACP, National Council of Negro Women, National Medical Association, New England Grass Roots Organization (N.E.G.R.O.), Ne York Police Dept., Northern Student Movement….” (To be continued).

For more information on the African American Cultural Center Ministry of Reformation Lutheran Church Chicago/ELCA (“Young Barack Obama’s community organizing sanctuary”) please to or  

Part 3/On Newark NJ’s 1967 Rebellion & Its Birth of the Black Power Movement

Englewood Pastor Remembers & Notes DC and LA African American Cultural Centers’ Remembering Newark’s 1967 Rebellion and Its Aftermath at 50/Part 3

1. Certainly, one striking immediate aftermath of the 1967 Newark Rebellion was the assembling of the first National Conference on Black Power (NCBP) in that same city, on July 20-to-23, just 3 days after the revolt.

2.  The first NCBP was conceived, planned, and organized by the 1966 Black Power Planning Conference (BPPC) & its Continuations Committee (BPPCCC).  The BPPC was convened by New York City Rep. Adam Clayton Powell Jr. on September 3, 1966 at the Rayburn Office Building in Washington, DC.   Its Continuations Committee (BPPCCC) was selected and charged by Congressman Powell “to formulate plans for the first National Conference on Black Power in 1967” according to Mr. Chuck Stone, African American journalist, author, and BPPCCC member.  

3. The BPPCCC, consisted of Rev. Dr. Nathan Wright, Chair, Episcopal Church of Newark Diocese; Maulana Karenga, Vice Chair & Committee Black Power Theoretician, Mr. Omar Ahmad, New York City; Mr. Isaiah Robinson, New York City and Mr. Stone of Washington, DC.

4. Mr. Stone provides context with “On May 29, 1966 Rep. Adam Clayton Powell, then Chairman of the Education and Labor Committee, declared in his baccalaureate address to Howard University:  

“Human rights are God-given.  Civil rights are man-made….Our life must be purposed to implement human rights….To demand these God-given rights is to seek Black Power–the power to build Black institutions of splendid achievement.”

5. Mr. Stone deepens our contextual understanding with “A week later SNICK’s chairman, Stokely Carmichael, marched through Greenville, Mississippi, leading the marchers in a new, militant chant, ‘We want Black Power, we want Black Power’ ….(they) ushered in the new era of Black Power.”

6. Mr. Stone further adds “Thirteen months later, on July 20, 1967, the Black Power movement was formally legitimatized by the National Conference on Black Power in Newark, New Jersey.”

7. Mr. Stone then reports “from 26 states, 126 cities, 286 different Black or predominantly Black organizations and institutions and two foreign countries (Nigeria and Bermuda), over 1000 Black people converged to write a glorious new chapter in Black history.”

To be continued.

For more information on the African American Cultural Center at Reformation Church Chicago (“Young Barack Obama’s community organizing sanctuary”) and its Lift Every Voice blog please go to and

Part 2/On Newark NJ’s 1967 Rebellion and Its Birth of the Black Power Movement

Englewood Pastor Notes DC and LA African American Cultural Centers’ Remembering Newark’s 1967 Rebellion and Its Aftermath at 50/Part 2

1. Newark NJ’s geopolitical significance to Black America rests in its following distinctions: A) It’s a key port city between Philadelphia and New York City; B) It was once a key manufacturing and operations city related to its location; C) It was the distination of choice for sojourners of the Great Black Migration because of its offering related job opportunities in the industries mentioned above; and D) It was among the first of the Country’s major urban industrial centers to become an African American majority city.

2. The causes of the 1967 Newark rebellion are all too familiar.  Immediately speaking, close to fifty years before young Michael Brown’s Ferguson or Freddie Gray’s Baltimore, and their respective aftermaths, was the Newark Safety Cab Company driver, John Smith’s beating and arrest, on questionable moving vehicle charges, by a contingent of the City’s predominently Euro-American police force on the evening of July 12, 1967-a Wednesday.

3.  A selected outline of the five-day revolt is as follows:

A. White Newark police beat and arrest John Smith, on questionable moving vehicle charges;

B. Fellow Black cab drivers rapidly spread the word of Smith’s beating and arrest over their cab radios;

C) Congress of Racial Equaliity (CORE), the United Freedom Party, and Newark Community Project  leaders try to hold a spontaneous peaceful protest across the street from the 4th Precinct Station where John Smith was held;

D)  Militant Black youth, inside and outside the 4th Precinct demonstration, smash police station windows with rocks and bottles-despite futile calls of protest leaders for a peaceful demonstration.

E) The militant Black youth-led rebellion rapidly spreads to the commercial strip of the City’s African American community-involving window smashing, looting, and burning of stores;

F) Window smashing and looting,  by Black militants chanting “Black Power,” subsequently spread to the City’s main commercial district post-midnight/early July 14-revolt day-2.

G)  According to, “At 2:30 AM, Mayor Addonizio asked New Jersey Governor, Richard J. Hughes, to send in the National Guard to help in restoring order.”

H) The Black online reference concludes “Despite the presence of National Guardsmen and State Troopers, (the rebellion) continued for three more days.  As the Black (resistance) approached its final hours, 26 people, mostly African Americans, were reported killed, another 750 were injured, and over 1000 jailed. Property damage exceeded $10 million.  The (rebellion), the worst civil disorder in New Jersey history, ended on July 17, 1967.”

To be continued

For more information on the African American Cultural Center Ministry of Reformation Lutheran Church Chicago (“Young Barack Obama’s community organizing sanctuary”) please go to or

Part 1/On Newark NJ’s 1967 Rebellion & Its Birth of the Black Power Movement

Englewood Pastor Notes DC and LA African American Cultural Centers’ Remembering Newark’s 1967 Rebellion and Its Aftermath at 50/Part 1

1. Two important sites this summer of the many remembrances of Newark, NJ’S 1967 Rebellion and its aftermath were the new Smithsonian Institute’s National Museum of African American History and Culture (NMAAHC/the BLACKSONIAN) and the Us/African American Cultural Center in Los Angeles, Dr. Maulana Karenga, Executive Director, as well as Professor & Chair of Africana Studies, CSULB.

2. Our notes begin with reporting the following Newark residents’ voices from the BLACKSONIAN panels on the 1967 Rebellion: Lawrence Hamm, People’s Organization for Progress; Attorney Junious Williams, Rutgers University Leadership Institute; Linda Caldwell-Epps, 1804 Consultants; and Mark Krasovic, Rutgers University Price Institute.

3.  Mr. Hamm contextualized Newark’s 1967 Rebllion with “rightlyfully, the popular narrative emphasizes the Civil Rights Movement that was primarily Southern which produced Dr. King.”  However, he went on to note, the Black Power Revolt in the urban centers outside the South was of equal importance because it reflected “Black people’s legitimate demand, over centuries, for self-determination.”

4. Mr. Hamm noted that 1967-to-1968 alone saw 400 African American urban rebellions while the decade between 1960 and 1971 saw about 1,000 Black rebellions.  He concluded that “the conditions that produced said rebellions still exist of which Ferguson and Baltimore are but two examples.”

5. Attorney Williams sought to distinguish between the established order’s dismissive discription of the 1960s rebellion’s as “urban riots” and the Black activist community’s using instead the categories “rebellion and revolt.”

6. Ms. Epps debunked the narrative, reported in the press, of deadly sniper fire emanating from the City’s Black community.  She shared that only just recently she has learned that in 1967 the preferred weapon of choice in Newark’s Black neighborhoods was the knife.  Accordingly, there were very few guns owned in the community.   Thus, she observed, the media story that Newark’s Black community was a haven for snipers has turned out to be historically false.

7.  Mr. Krasovic added that because of required spent ammunition inventories on the part of the National Guard and the State Police, it was officially determined that about 10, 000 rounds of ammunition were fired into Newark’s Black community by the Guard while the State Troopers fired about 3000 rounds.  Interestingly, he said, no record was kept on the amount of ammunition fired by the Newark Police during the rebellion.

To be continued.

For more information on Reformation Church Chicago’s African American Cultural Center and its Online Lift Every Voice Journal please go to: or        

Posted in Community EventsBusiness NewsCommunity OrganizationsPoliticsEducationFaithPastors of Englewood – U.I.O.C.C.Arts and Culture

Why We Publish

This blog’s purpose is to contribute up-lifting, educating, and rallying its readers around a Black Power agenda both inside and outside the culturally grounded Black Chicagoland Ministerium, within the Windy City as a whole as well as the Mid-West regionally, the U.S. nationally and the African World community globally.