Obama’s Black Nationalist Politics, In His Own Words

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Obama’s Black Nationalist Politics, In His Own Words

This is why Obama embraces Al Sharpton, was reluctant to distance himself from Louis Farrakhan and Jeremiah Wright, and why he has such contempt for “bitter” [and largely white] small town Pennsylvanians who “cling to guns and religion.”

It is a matter of record that Tim Russert, who was joined by Hillary Clinton in his third attempt, had to ask Barack Obama three times whether he “rejected” the endorsement of the prominent racist, anti-Semite, and Catholic-hating bigot Louis Farrkhan. Since Obama’s camp keeps accusing Clinton and her supporters of “smearing” him, we will let his own book, Dreams From My Father, speak for him. Obama’s own words suggest the real reason he is so reluctant to denounce Farrakhan (and his hate-spewing pastor, Jeremiah Wright): he probably agrees with them. Here is Barack Hussein Obama in his own words, not those of Hillary Clinton or his other detractors.

    I would occasionally pick up the paper [Louis Farrakhan’s “The Final Call”] from these unfailingly polite men, in part out of sympathy to their heavy suits in the summer, their thin coats in winter; or sometimes because my attention was caught by the sensational, tabloid-style headlines (CAUCASIAN WOMAN ADMITS: WHITES ARE THE DEVIL). Inside the front cover, one found reprints of the minister’s [Farrakhan’s] speeches, as well as stories that could have been picked straight off the AP news wire were it not for certain editorial embelleshments (“Jewish Senator Metzenbaum announced today…”).

    Dreams From My Father, p. 201

What is particularly telling here is that, while Obama does not praise The Final Call’s hate speech, he does not condemn it either. He then goes on to discuss the Nation of Islam’s POWER toiletries such as toothpaste, which were part of a strategy to keep Black money in Black communities. “It seems that many who enjoyed Minister Farrakhan’s speeches continued to brush their teeth with Crest,” Obama complains on the same page while calling this racist, anti-Semite, and Catholic-hating bigot “Minister” and saying nothing at all to condemn the hate speech he says he saw in The Final Call–just as he must certainly have read and heard Jeremiah Wright’s hate-spewing editorials and sermons. When we put this image together with other material from the book, we get a very disturbing picture of an individual who is heavily into Black Nationalist politics: the African-American counterpart of the Stormfront “White Pride World Wide” White Nationalist Community.

The same section of the book discusses Obama’s relationship with Rafiq al-Shabazz, a “self-professed [Black] nationalist” per Obama’s own words (page 198).

    It contradicted the morality my mother had taught me, a morality of subtle distinctions–between individuals of goodwill and those who wished me ill, between active malice and ignorance or indifference. I had a personal stake in that moral framework; I’d discovered that I couldn’t escape it if I tried. And yet perhaps it was a framework that blacks in this country could no longer afford; perhaps it weakened black resolve, encouraged confusion within the ranks. Desperate times called for desperate measures, and for many blacks, times were chronically desperate. If nationalism could create a strong and effective insularity, deliver on its promise of self-respect, then the hurt it might cause well-meaning whites, or the inner turmoil it caused people like me, would be of little consequence.

    If nationalism could deliver. As it turned out, questions of effectiveness, and not sentiment, caused most of my quarrels with Rafiq.

    –Dreams From My Father, pp. 199-200

Here it is in black and white, and in Obama’s own words–not those of Hillary Clinton or John McCain. “If [Black] nationalism could …deliver on its promise of self-respect, then the hurt it might cause well-meaning whites, or the inner turmoil it caused people like me, would be of little consequence. …questions of effectiveness, and not sentiment, caused most of my quarrels with Rafiq.” Why does this remind us of the phrase “by any means necessary?”

Now let’s look at Obama’s claim to be a racial unifier; his use of the phrase “racial credentials” suggests that we can save excess letters by truncating “racial unifier” to “racist.”

    That was the problem with people like Joyce [a college classmate of Italian, African-American, Native American, and French ethnicity]. They talked about the richness of their multicultural heritage and it sounced real good, until you noticed that they avoided black people. …The truth was that I understood [Joyce], her and all the other black kids who felt the way she did. In their mannerisms, their speech, their mixed-up hearts, I kept recognizing pieces of myself. And that’s exactly what scared me. Their confusion made me question my own racial credentials all over again. …To avoid being mistaken for a sellout, I chose my friends carefully. The more politically active black students. The foreign students. The Chicanos. The Marxist professors and structural feminists and punk-rock performance poets.

    “Dreams From My Father,” pages 99-100

Barry, did anyone ever tell you “racial credentials” are the central characteristic of RACISM? Every racist hate group on earth, whether it’s the Nazis, Ku Klux Klan, or New Black Panther Party defines the racial characteristics (or “credentials”) that are necessary to be a member. The following statement from Dreams From My Father (page xv) reinforces our perception of Barack Hussein Obama as having a problem with those whose complexions are too light for the Black Nationalist community and its “non-negotiable commitment to Africa” (to quote his own church’s vision statement): ” …I ceased to advertise my mother’s race at the age of twelve or thirteen, when I began to suspect that by doing so I was ingratiating myself to whites…” Or, as Barry put it more recently, “bitter” small town Pennsylvanians who “cling to guns and religion.”

In light of Obama’s decision to associate with the “more politically active Black students” and “Marxist professors,” it comes as no surprise that the New Black Panther Party had a page at my.barackobama.com while his campaign volunteers decorate their offices with pictures of Che Guevara. If we were painting a complete picture of Barack Hussein Obama and his politics, the New Black Panther Party and Che Guevara would blend right in rather than standing out as anomalies. The same goes for Obama’s public display of contempt for our National Anthem.

Now Barack Hussein Obama’s decision to join the Trinity United Church of Christ while knowing full well of Jeremiah Wright’s association with Louis Farrakhan makes perfect sense: Obama is probably sympathetic to Wright’s and Farrakhan’s views, even though he must distance himself from them for political purposes. Only when Wright pointed this out during an April 28 interview with the National Press Club did Obama effectively break with his pastor of 20 years.

In other words, Obama was content to attend Wright’s church while Wright called upon God to damn America, blood libeled the United States with an accusation inventing the AIDS virus, said in effect that the United States deserved 9/11, and published a guest column from a Hamas terrorist along with a that blood libel that accused Israel of inventing an “ethnic bomb” to kill Negroes and Arabs. Only when Wright told the truth–that Obama would say whatever he had to say, including “disagreements” with Wright, to get elected, did Obama turn against him. That is, Wright was free to say or publish whatever he wanted about “white America” or Israel but, the instant he crossed the line by confirming openly what everybody knows–that Obama is a political Mack Daddy (James David Manning’s terminology for a pimp) who will say anything to get votes–did Obama decide to cut their ties.

To the above picture of a Black Nationalist who is anything but a racial unifier, we add Barack Hussein Obama’s endorsement of Al Sharpton and his National Action Network, whose record of inciting hatred of white people and especially Jews is well known. “Reverend Sharpton is a voice for the voiceless, and a voice for the dispossessed. What National Action Network has done is so important to change America, and it must be changed from the bottom up” (Obama at the National Action Network, April 2007). A Google search on “Sharpton” and “Tawana Brawley” or “Yankel Rosenbaum” or “Crown Heights” or “Freddy’s Fashion Mart” will allow the reader to verify for himself or herself the racist and anti-Semitic track record of both Sharpton and his organization. The fact that Obama praised this individual while soliciting his support should tell us everything we need to know about him.

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