Word: phrased
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Dates: during 1960-1969
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First draft of the manifesto was purposely vague, endorsing such policies as "social control of the banks"-a phrase that might or might not mean nationalization. At any rate, the platform contained enough of the doctrinaire socialism of Indira's father, Jawaharlal Nehru, to please the leftists without alienating the free-enterprisers. In the interest of unity, even fiery old Krishna Menon, leader of the left wing, who normally might be expected to be quarrelsome, went along with the leadership, cooed happily over the document: "This is a socialist manifesto...
Died. Helen Kane, 62, a saucy soubrette from The Bronx who could barely sing a note, but in the flapper-happy '20s turned a baby voice, puckered-up lips, a couple of songs (/ Wanna Be Loved by You, Button Up Your Overcoat) and one nonsense phrase ("boop-boop-a-doop") into a national craze; of cancer; in Queens...
Those who label themselves nationalists are a minority in Watts organizations, but the feelings evoked by the phrase "black power" has influenced a whole generation of leaders. f To some it means political power, to some separatism, to some merely a rejection of non-violence. To the youths in their late teens, black power is symbolized by the riots--or the Revolt, as Karenga calls it. It means that the Man can't come down and "whup" them without getting whupped back...
...Teen Post incident is significant because it shows how many ways the ambiguous phrase has affected the Negro movement in Watts. On the one hand, it is a constructive, positive approach to a situation where other approaches don't seem to have worked. On the other hand, nationalism, for all its constructive principles of self-determination and self-defense, draws most of its energy from hostility, at least in its appeal to the hard-core ghetto youth. They are the ones who are conscious of the extreme social and psychological gap between what they are and what they are "supposed...
Pastard feels that the phrase "black power" has split the Negro community, and that before the riots triggered the slogan the community was approaching some sort of unity. Pastard views black autonomy as primarily economic autonomy--"don't call it 'black' power; call it 'green' power.'" Karenga may prefer pumps in Freedom City to the city's faucets, but Pastard is more interested in getting faucets for Freedom City. "I don't believe the poverty program is sincere...money has never been spent so loosely. It causes just greater confusion by telling the people they're equal...Developing economic power...