Volume 14, Number 5                                                       
May 7, 2011

The Farmer

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A Divorce with Alimony

By Ridgely Abdul Mu’min Muhammad

“4. We want our people in America whose parents or grandparents were
descendents 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,” back page of The Final Call )

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 folk 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) destroys such a false impression of friendship. It is
possible for someone to be a close friend and even marry someone under false
pretences, only later to be found 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 their 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 into 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 farm land. 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 these 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
capitalist 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 258-59 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 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 into 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 business men. Jacob Schiff, a Wall Street financier and one of the
conspirators in the 1914 establishment of the Federal Reserve System, financed
two settlement houses. Schiff was recruited by Joel Spingarn, the Jewish
president of the NAACP, to sit on the “black” organization’s board
starting in 1914. Schiff had previously turned down a request by Du Bois to fund
his first magazine publication called the Moon Illustrated Weekly
in 1905, because he did not like the way Du Bois exposed the so-called Jews as
the “inheritors of the plantation economy,” in his Souls of Black Folk.
But now he was Du Bois’ 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, US, 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
Julius
Rosenwald, Lillian
Wald, and Rabbi Emil
G. Hirsch. 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 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 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.”