Conclusion

I can clearly remember one Sunday after church in 1964. My mother was
listening to a radio program of a black man giving a speech. At first, I
thought it was just another Sunday afternoon radio preacher, but this man
was familiar to me. His voice was forceful like many other preachers; his
delivery was as polished as any other good black southern preacher, but
something was different about him. As the son and grandson of preachers, I
had heard many of them in the past, and I knew this guy, but I could not
place him. My mother told me his name was Dr. Martin Luther King, Jr.,
and he was talking about this bill in Congress called the Civil Rights Act.
It was the first time I can remember hearing about the 1964 Civil Rights
Act, and it was the first spark in my involvement in politics. I knew who Dr.
King was and now remembered where I had first heard him speak. The year
earlier he had led a large march on Washington, D.C. and delivered a great
speech called “I Have a Dream.” That was also the year three children died
in a church bombing and Dr. King gave their eulogy. I was aware of the
struggles, marches, boycotts and protests, but this was the first time I could
remember the government deciding to do something about it.
The 1964 Civil Rights Act was the foundation of how I would judge
politics in general and political parties and philosophies in particular. I did
not know what a Democrat or Republican was; I could not tell a
conservative from a liberal. What I did have was a sense of honesty and
fairness; I knew right from wrong.
Recently I had to go back and research what really happened during the
congressional debate and voting on the Act. I was beginning to get the
impression that I must have been dreaming because what I remembered was
not what was being reported to have happened. During the debate over
California Proposition 209 (the Affirmative Action proposition), I continued
to hear people speak about the 1964 Civil Rights Act as if it belonged only
to the Democratic Party. You would get the impressions that Republicans all
voted against it and fought its passage vigorously. However, I remembered
the Act as a bipartisan victory and celebrated as such at the time.
A higher percentage of Republicans voted for the Act than Democrats,
and it could not have passed without a large Republican support base. When
the Act passed into law, 62% of the House Democrats and 69% of Senate
Democrats supported it. Compare this support to the 79% of House
Republicans and 80% of the Senate Republicans voting for the Act. You will
see that percentage-wise, Republicans supported the Act in greater numbers
than Democrats did. (Since Democrats outnumbered Republicans, I thought
looking at the percentage was the only fair analysis.)
The 1964 Civil Rights Act was not a Democrat or Republican issue; it
was an issue of principles, and it was supported overwhelmingly by both
houses and both parties. Published in the August 9, 1964, edition of the Los
Angeles Times was an article titled “Democrats Debate GOP Credit for
Rights Act.” It stated, “Democratic strategists are debating whether to write
into their party platform a statement giving congressional Republicans full
credit for their role in enacting the 1964 civil rights law.”
Apparently, this idea did not make it into the 1964 Democratic Platform,
but the consideration was there. The Platform does address the bipartisan
efforts of fighting racial discrimination when it included “resting upon a
national consensus expressed by the overwhelming support of both parties.”
As I remembered it, the platform, both parties and the country understood
the nation could not impair the rights of any American but must affirm the
rights of us all.
Four years later April 4, 1968, a bullet would shatter the dream of King.
It is still to be determined if that bullet shattered the dream for America. It
was on that same date I traveled from the foothills of the Ozark Mountains
to Saint Louis, Missouri, to sign up for the U.S. Navy. I had dropped out of
high school because the school officials wanted to keep me from graduating.
I was determined to finish in the military and get away from that town.
When I arrived back to my hometown that day it was after 6 o’clock in
the evening. The bus stop was located at the “Bus Café,” the small restaurant
downtown. My family had recently moved to this town, and we had been
warned about places not welcoming black people. The Bus Café was
reportedly one of those establishments. I must admit to never seeing or
hearing anything in that establishment that would give proof of the rumors. I
was always served food and treated properly. I was not served gladly but I
was served.
Unlike the local theater, which did not welcome black people and you
knew it, the Bus Café seemed opened to this new integration policy of the
nation. As I called home for a ride, a schoolmate walked up to me with the
news of Dr. King’s death. This white boy seemed almost gleeful as he told
me Dr. King had been murdered in Memphis, Tennessee.
I was shocked that such a thing could happen. I decided to walk home,
since I had a lot of thinking to do. On the way home many thoughts crossed
my mind. Could I serve a country that did not respect me? Was this my
America? At eighteen, I had already witnessed personal racial discrimination
by school officials, businesses, law enforcement and private citizens. Now
they had murdered the man of peace. Now the voices of war had no counter
voice. War it would be.
Now we have won the war! The war for dignity, honor and freedom has
been won. Are we prepared to win the victory? Why are so many people so
unhappy with victory?
Have you ever wondered why the liberals seem so unhappy? When was
the last time you saw Jesse Jackson, Ted Kennedy or Dick Gephart happy?
They are always complaining, arguing or protesting. That is how they
operate. If you believed the liberal view of your world, it would make you
very miserable.
When I was in college, I believed the liberal idea of me. I believed that
no matter how educated I was, how hard I tried or how good I was, I could
not make it in America. Another man, a white man, had all the power over
my family and me.
Think about it; if you believed this, why go to school? Why get up for
work since the white man is conspiring to keep you down? Why try? In fact,
the white man owes me something, and I am going to stay right here until he
gives it to me. Many of my militant friends at Berkeley became angry and
depressed. Why wouldn’t they? Grown men thought they were totally
helpless to take charge of their future. I saw many of them justify violence
and crime. After all, if you thought you were powerless you could justify
robbing, stealing and even drug use, because the white man has you down.
That feeling of helplessness motivates riots and dissolution. And it kills
the spirit of freedom and individual action. I felt that despite the power of
the white man, the only power great enough to keep me down was myself.
Only if I believed it could it affect me. I had seen and read about far too
many victories over the system to let the system win.
I still believed in the great white conspiracy, but saw how powerless it
was. I knew from my history who I was and what I could do.
Whether the white man hated me did not matter if he conspired; then let
him. What mattered was the question of what I could do with what I had
control over. I had schoolbooks in my hand and could read; I controlled that.
I could go to school and hear the lectures; I had control of that. The white
man could not keep me from preparing myself to compete against him; I
controlled that. So I went to school, studied, read, and attended the lectures.
I prepared myself for the competition ahead. I knew my greatest weapon was
the truth.
Is truth relative or absolute? Can truth be found or is it created? Is truth
the same as belief? When I hear the term “the truth as I see it” I shudder with
frustration. The truth is not as you see it; the truth is as it is. Truth is not
relative; it is absolute. Truth is eternal and unchangeable and does not
submit itself to the thoughts, hope or actions of man. Truth is different from
belief and faith; both of these later can be misguided and are often wrong.
Belief is confidence that something is true. It may not be true, but you
have confidence that it is, and you may even act upon it. Acting on belief is
called faith. Faith, in most contexts, is a verb-not a noun. It is not something
you are or something you have; it is what you are doing based upon your
belief. However, faith alone does not mean the belief is truth. History is full
of misguided beliefs and the faithful action they brought.
In World War II, Nazi Germany and Imperialist Japan believed they
would conquer the world. Their populations held a belief that led to faith in
their leaders. This faithful action took the world to war, but their actions
proved untrue. It was only a belief, not the truth; the world did not fall to
them. It was not their truth against our truth; it was a lie against the truth. Far
too often we are taken in by strong belief, and our actions are often
disastrous. Bad mistakes are often caused by misplaced beliefs. This is the
success of con men: getting you to act on your belief in them.
If you do not know the truth when you find it, you will follow the one
with the greatest story. That is what happens in politics, business and even
religion–following the person who sounds the best. Picking leaders today is
a display of charisma and developed skills of persuasion, not evidence of
truth. Once you take a stand on substance and truth, the world will come
after you.
Misery loves company, and finding the truth about racism and
opportunity will make those in misery jealous and angry with you. They will
call you names because that is all they have left. The only power liberals
have is our fear of being called names. At the very hint of being called
“hateful,” “mean-spirited,” “racist” or any other of their very colorful names,
we back up and apologize. Let us stop backing up and stop apologizing.
I will leave you with advice my father gave me on handling name-
calling. He said, “ If you are engaged in an intellectual debate and reduce
your opponent to name calling, you have won.” Conservatives debate the
issues on facts rather than emotions; liberals can only debate on emotions.
They are always talking about their “intentions”; we are interested only
in the “results.” Sometime it seems like we are from different planets, does it
not? No matter what they have done in the past, the future action is based
solely on intentions. It reminds me of a rapist telling his victim his
“intentions” are to make love to her.
Therefore, when I began my journey from the liberal Berkeley militant
student to a right-wing Christian conservative, I was immediately attacked. I
was called everything but a child of God. My best friends and longtime
acquaintances called me a long list of names. I was “Uncle Tom,” “Sell-
out,” “Europeanized,” “Handkerchief head” and many others.
How did I respond? What was my reaction to this vicious attack upon my
character and honor? Was there a response to the names and hatred? Yes,
there was I responded with “the truth, right between their lies.” The truth!
Knowledge is a powerful shield; it will keep you from much danger. I
knew who “Uncle Tom” was; I have read the book Uncle Tom’s Cabin by
Harriet Beecher Stowe. I knew that a sell-out was a slave who sold out the
plans of escape to the master for a scrap of meat. The Master starved the
slaves until he became the only black people on the planet who include pig
guts, noses, ears, feet, tails and even the skin as part of our diet. The “sell-
out” would do anything for a scrap of meat, even disclose the plans of
escape.
However, what would I disclose to “master” today? Would I go to the
“white man” and tell him I have proof of your plans to educate yourself?
Perhaps I will sell out the plans of leaving the plantation or providing better
schools for the children. What danger could a “sell-out” pose today? None!
(Unless you are still on the plantation depending on “master” for any and
everything.) If “master” is still in control and still responsible for your
security, you should fear the “sell-out.” However, if you are free, the “sell-
out” can have no effect to you. I knew that the only way I could be a sell out
to someone would be for that person to still be a slave.
A sell-out could only sell out another slave, never a free person.
Therefore, if you think I am a sell-out, perhaps you should stop thinking like
a slave. It is hard to think freely after living like a slave, but you must and
you can.
When I said we are in control of the drugs and guns in our neighborhood,
some whining cry-baby from the lewd left would say, “We don’t have any
airplanes and gun factories; the white man brings this into our
neighborhoods.” Such a thought is saying the white man has not only more
power over your community, but it also says we have no control over our
emotions. Even if the CIA brought drugs into the community, even if mad
scientists created AIDS to exterminate black people and even if the FBI
allows guns into our community, so what? How much cocaine would I have
to pour out on your lawn to get you to sell it to your own child? How many
guns would I need to bring into your home to get you to murder your
brother? Are we not at least in control of our personal actions? Is the white
man so powerful he controls our voluntary actions?
AIDS is a disease that you have to go out and get. It is a pro-active
disease; you must do something to get it. It does not come and get you
through the air, water or food. There is some action taken on your part to
acquire the disease. That is why it is called “Acquired” Immune Deficiency-
-you must get it; it does not get you. So control the activities associated with
“acquiring” the disease, and we will not have to worry about the white man
and his conspiracies.
We may have no control over drug smuggling from Columbia, or gun
running. However, can we control our children and community? Where are
the militants of the 1960’s marching against the gang members instead of
against the “white corporate structure?” Where is the call for “burn, baby,
burn” in front of the crack house? Where are the strong black men
confronting the pimp, demanding he free those women caught in his trap?
The whole community will march on the police station the minute some
black person is slightly misused by police. However, no one will shout
disapproval when the system abuses your own child in school; by giving out
condoms, graduating illiterate children and teaching self-hate instead of self-
motivation.
As a young man, I began the journey off the plantation, and I found the
hardest thing was to begin. Just to think of myself being on a plantation was
insulting. I had to admit how wrong I was about myself and about my
possibilities. I had to face the fact that I was misled by many people whom I
respected. That is the only way a con man can succeed, by getting you to
respect him. The journey was delayed by taking time trying to convince
friends and associates they were going in the wrong direction.
To try to change others before they are willing to change themselves is a
very frustrating and draining task. I had to stop arguing and debating with
them because we were speaking two different languages, and I was getting
nowhere. I was analyzing with logic, but they were reacting with emotions. I
had to begin associating with people who would feed me knowledge and
clarity.
The results were amazing to watch. You find yourself turning from those
you thought were your friends towards those you thought were your
enemies. It will not take long before you realize not just how wrong you had
been, but why you were led to think that way. In order for master to keep
control over the plantation, we must be full of fear and suspicion of others.
The slaves used to say, “We gone get dim damn Yankee’s” and go off to
fight against their own freedom. All of this “don’t trust: the white man,
Republicans, rich, capitalist, corporations” are the same as “dim damn
Yankees.” They are just a mirage to keep you out in the fields working to
maintain your own slavery.
I did not change; I still had a passionate desire to help my community.
America changed and I wanted to participate and not be passed over. It takes
courage to fight for one’s freedom; it takes more than courage to take the
advantage of that freedom. Once I understood the real obstacles of Black
Americans to control the gangs, drugs, teen pregnancies and other curses on
our community, I began to speak out. My newspaper articles, public
speeches, radio programs and television appearances all came from a desire
to sound an alarm.
I could have stayed quiet and enjoyed my life and successful career.
However, I was still a warrior and the battle was not over. I was still a
messenger and the message had not been fully delivered. My message is
clear: “It’s OK To Leave The Plantation.”

The beginning!!!

The raw data
From the United States Census
Education
In 1995, 74 percent of African Americans aged 25 and over had at least a
high school diploma and 13 percent held at least a Bachelor’s degree, up
from 51 percent and 8 percent, respectively, in 1980.
The proportion of African Americans aged 25 to 29 who had completed
high school improved significantly from 1985 to 1995—from 81 percent to
87 percent. The share of young adult whites in the same age group remained
unchanged—at about 87 percent.
High school dropout rates for African American and white students in
1994 were around 5 percent.
Income and Poverty
Between 1994 and 1995, the median income of African American
households rose 3.6 percent in real terms to $22,393, while the median
income of white households increased 2.2 percent. The difference between
these percentage changes was not statistically significant. The income of
Asian and Pacific Islander households was unchanged; the small sample
sizes for this population do not allow us to determine that there are any
differences in their income changes from those of other racial or ethnic
groups. The poverty rate for African Americans declined between 1994 and
1995, from 30.6 percent to 29.3 percent.
Population
On October 1, 1996, there were an estimated 33.7 million African
Americans in the United States, comprising 12.7 percent of the total
population. Their median age was 29.4 years.
It has projected that the African American population will grow more
than twice as fast as the white population between 1995 and 2050. The
African American population would increase 2 million by 2000, 7 million by
2010, and 17 million by 2030. By the middle of the next century, the
African American population would nearly double its present size to 61
million.
In March 1994, 18.1 million or 55 percent of all African Americans lived
in the South, 17 percent in the Northeast, 20 percent in the Midwest, and 8
percent in the West. The African American share of the total U.S. population
is expected to increase from 12.6 percent in 1995 to 12.9 percent in 2000, 14
percent in 2020, and 15 percent in 2050.
After 2016, more African Americans than non-Hispanic whites are
expected to be added to the U.S. population each year.
Businesses
The number of African American-owned businesses increased from
424,165 in 1987 to 620,912 in 1992—growing 46 percent, or 20 percentage
points more than U.S. businesses as a whole.
African American-owned business receipts increased from $19.8 billion
in 1987 to $32.2 billion in 1992, an increase of 63 percent.
Receipts for African American-owned firms averaged $52,000 per firm,
compared with $193,000 for all U.S. firms.
Fifty-six percent of African American-owned firms had receipts under
$10,000. Less than 1 percent had receipts of $1 million or more.
The New York metro area had the most African American-owned firms,
with 39,404, followed closely by Washington, D.C. (37,988) and Los
Angeles (32,645).
Occupations and Earnings
In March 1994, the proportion of white males (27 percent) employed in
managerial and professional jobs were nearly two times that of African
American males (15 percent).
However, African American males were twice as likely as white males to
work in service occupations (20 percent versus 10 percent).
Marital Status
In 1980, 45 percent of all African American women 15 years old and
over were currently married; by 1995, the figure had declined to 38 percent.
For African American men, the corresponding figures were 49 percent and
43 percent.
Children
In 1993, there were 10.7 million African American children under age
18. Thirty-six percent of those children lived with both parents; 54 percent
with their mothers only. In comparison, 79 percent of non-Hispanic white
children under age 18 lived in two-parent families and 16 percent lived with
their mothers only.
In 1993, about four in 10 African American preschoolers were cared for
by grandparents or other relatives besides their fathers while their mothers
worked, compared to only about two in 10 White children. Care by
grandparents was especially important to African American families,
accounting for one-fifth of all arrangements used for preschoolers.

LIFT EVERY VOICE!
We owe so much to those who came before us. For their struggles and sacrifices we celebrate
their victory. From the tears and misery they endured, we gain our strength.
To all who struggled and died, to all who resisted and suffered, to those who lived a life not
worth living to preserve life for us…I dedicate our song. The Negro National Anthem

Lift every voice and sing
Till earth and heaven ring,
Ring with the harmonies of Liberty;
Let our rejoicing rise
High as the listening skies,
Let it resound loud as the rolling sea.

Sing a song full of the faith that the dark past has taught us,
Sing a song full of the hope that the present has brought us,
Facing the rising sun of our new day begun
Let us march on till victory is won.

Stony the road we trod,
Bitter the chastening rod,
Felt in the days when hope unborn had died;
Yet with a steady beat,
Have not our weary feet
Come to the place for which our fathers sighed?

We have come over a way that with tears have been watered,
We have come, treading our path through the blood of the slaughtered,
Out from the gloomy past,
Till now we stand at last
Where the white gleam of our bright star is cast.

God of our weary years,
God of our silent tears,
Thou who has brought us thus far on the way;
Thou who has by Thy might
Led us into the light,
Keep us forever in the path, we pray.

Lest our feet stray from the places, Our God, where we met Thee;
Lest, our hearts drunk with the wine of the world, we forget Thee;

Shadowed beneath Thy hand,
May we forever stand.
True to our GOD,
True to our native land

LIFT EVERY VOICE AND SING (1900)
by James Weldon Johnson
Originally written by Johnson for a presentation in celebration of the birthday of
Abraham Lincoln. This was originally performed in Jacksonville, Florida, by children.
The popular title for this work is: The Negro National Anthem

Certificate of Forgiveness

We have entered an era that is forcing us to reexamine our culture. The
President of the United States, Bill Clinton, is discussing his memories of
church burnings. These are memories of events that have never occurred.
Our president is considering apologizing for slavery; however, I do not think
he has any slaves. His apology is on behalf of a government that did not
participate in the slave trade. We are under the Union government not the
Confederate government. His apology will be towards people that are not
slaves today. The nation is now thinking of race relations because the
President does not believe the Civil War is over.

We now have a race panel that cannot agree if black conservatives have a
voice with black liberals. I will not mention the assumption that white
liberals have a voice in the debate, but not white conservatives.

It is my opinion that all of the guilt white America is feeling has no real
benefit. It will encourage acceptance of punishments for crimes and sins of
ancestors. I believe that kind of guilt will cause more harm than good.

Therefore, if you are white and feel guilty over what your ancestors may
have done to mine, allow me to forgive you. If you feel you should be
punished for the crimes of the past, I offer you official forgiveness. If you
accept this forgiveness, you must agree to enjoy life as a free productive
citizen of America. Free and equal to participate on merit and in the spirit of
competition, not reparation. If you agree, I hereby offer you my, Certificate
of Forgiveness!

CERTIFICATE OF FORGIVENESS!
Whereas, we have found, in the course of history, that white Europeans took and held
captive Black Africans, as slaves.

Whereas, for hundreds of years the white Europeans did on occasion, subject the
aforementioned Black Africans, held as slaves, to the most inhumane treatment possible.

Whereas, we have found some of the descendants of the aforementioned white
European slave holders are still feeling guilt (real or imagined) over the treatment of the
aforementioned Black African slaves.

Whereas, we believe that continued guilt (real or imagined) is counterproductive
to building forgiveness, trust and cooperation among all Americans, and furthermore
believe distrust weakens our nation.

Now Therefore I, Clarence Mason Weaver, president of “The Committee
to Restore America,” being found to be a descendent of the aforementioned Black
African slaves, do hereby, by the authority of my ancestry, certify that all guilt, shame,
and debt (real or imagined) of ___________________, found to be a descendent of white
Europeans, is hereby forever forgiven and forgotten.
Further_____________________, is hereby released of all shame, guilt and debt
of the white European slave holders (real or imagined) and may continue as a full citizen
of the United States of America without the burden of apology, self-sacrifice or lowered
self-esteem.

Signed this______day of __________in the year of our Lord,
______________________.

ClarenceMason Weaver____________________President

“The Committee to Restore America”
PO Box 1764 Oceanside, CA 92051

Endnotes

Chapter Three
1. Richard Hofstadter, Great Issues in American History From the Revolution to the Civil
War, (New York: Vintage Books, 1958) p.410-411.
2. Herbert Aptheker, The American Negro Slave Revolts (New York, 1943)
3. Information Please Almanac Atlas & Yearbook 1994 47th edition (Boston & New
York: Houghton Mifflin Company p. 412.

Chapter Five
4. Margaret Sanger, Manuscript Division Research Department, Library of Congress
(Washington, 1977).
5. Jackie Cissel, Director of Social and Cultural studies for the Indian Family Institute in
Indianapolis, Indiana, in a speech given before the National Minority Politics conference
in Houston, Texas, Sept. 1994.
6. Hattie Carwell, Blacks in Science – Astrophysicist to Zoologist (Hicksville, New York:
Exposition Press, 1977) p. 75-96.
7. U.S. Department of Commerce, Economics and Statistics Administration Bureau of
the Census, (Washington, D.C. Sept. 1993) p. 1-9.

Chapter Seven
8. “GOP Making Inroads With Black Votes,” National Minority Politics, January 1995,
p. 33.
9. Lerone Bennett, Jr., Before the Mayflower, A History of Black America
(Harmondsworth, Middlesex, England: Penguin Books-6th Edition) p. 441-516.
10. Ibid.

Glossary
Abolition: A social movement that raised the moral question of whether men
should own slaves. It was motivated by blacks, whites, freemen and slaves, but was
primarily a Christian movement. Abolitionists’ political strength came when they formed
the Republican party in 1854 and nominated Abraham Lincoln for president in 1860.

Apartheid: A form of government and social system of white rule in South
Africa. Apartheid was designed to ensure the continued rule of the white minority. Its
concepts are similar to “Jim Crow” laws but reached much further than
discrimination in eating and marriage. Apartheid controlled every aspect of life for black
people in South Africa, including education, employment, place of residence and civil
rights. Its overthrow was the focal point of the world’s condemnation of South Africa.

Jim Crow: A system of laws and attitudes designed to segregate blacks and
whites and keep them from eating together or marrying each other. They are best
remembered for the “colored only” and “whites only” signs that appeared in the deep
South. Jim Crow laws also influenced some “unwritten laws and a lifestyle of “blacks
knowing their place.”

Oreo: This term means “black on the outside but white on the inside” and
describes a black person “acting white” or trying to “be white.” Commonly used to
describe black people who speak proper English (white talk) or live outside the
designated area for backs (plantation) or do not follow the multi-cultural directions of the
so-called black leaders.

Overseer: A worker placed in charge of the plantation, field or house. The
overseer answered to the master and enforced the law on the plantation.

Red Lining: A common practice more associated with Northern racism. Banks,
Realtors and other services businesses would draw boundaries on city maps of areas they
would secretly keep black customers from doing business. Drawn in red pen or pencil,
this “red lining” made it difficult for black people to borrow money or rent in certain
areas.

Sellout: This name was originally used to describe a slave who sold escape
plans, usually for a small scrap of meat. This resulted in the deaths of slaves and was
considered the lowest action of all. Today it is often used to describe black people who
do not follow the black leaders or popular directions of society.

Slave Breaker: The slave who would carry out punishment for the master.
Being very well trained with the whip, he would administer lashes “properly” without
disabling the slave, allowing him or her to continue work. He was, in many cases, the
executioner of the plantation.

Slave Driver: The highest position of a field slave. The “driver” forced the
slaves to and from the fields like a sheepherder. He was the most feared and detested
slave on the plantation. He kept order and issued punishment.

Uncle Tom: Originally a character in Harriet Beecher Stowe’s Uncle Tom’s
Cabin but soon became a name used to describe weak-minded slaves who would rather
serve the master than fight for freedom. The character of the book was courageous and
had strong Christian faith, but today the name is one of the greatest insults reserved for a
black person.

Index
Symbols
1964 Civil Rights Act, 159
A
Abolitionists To End Slavery 156
abortion 66, 67, 85, 138. See also Inferior People
accident 9
achievement 100, 130
Affirmative Action 86
African American” Versus “Black American 47
Allah 53
B
Balboa Naval Hospital 5
Berkeley
education 7
Birth Control New. See Inferior People
Black Conservative Movement 65
Black Enterprise 82
Black Panther 13
Black Progress In the 1980’s 78
Black Reparations 75
C
Communists 11
E
Ebonics 91
F
forgiveness 7, 10
Forty Acres and A Mule 75
Frederick Douglass 99
Frederick Douglass in his NARRATIVE 99

G
Genocide In the black Community 66
God 50–53
I
Inferior People 69
J
Jesse Jackson 90
Juneteenth 138
Justice Clarence Thomas 129
K
Kwanzaa 134
L
L.E.A.R.N. 71
Life Education and Resource Network 71
M
Mansa Musa’s 42
Margaret Sanger 66
Martin Luther King 28, 84
mother 21
P
Planned Parenthood 66
Plantation Mentality 6, 55
plantation mentality 7
plantation system 1
R
reading and writing 100
reparations 7
T
The Ebonic Plague 91
The Population Congress 68

The Slave Consultant’s Narrative 59
Those Good Old Reagan Years 78
Thurgood Marshall 154
V
Vaughn 27
W
War On Poverty is Over 72

Are you looking for a motivational speaker for your
conference or meeting? Make your next gathering
exciting, educational and
unforgettable!

Clarence Mason Weaver
brings the following experience
and expertise including:
Radio Personality
Newspaper Columnist
Motivational Conference Speaker/Lecturer
Lecturer
Political Consultant
Business/Investment Expert
U.C. Berkeley Graduate: Political Science
Vietnam Veteran: U.S. Navy
Congressional Intern
Bilingual: English, Swahili

Clarence Mason Weaver would enjoy the opportunity to speak at your next
meeting.
For more information,
call 760-758-7448
or write to:
P.O. Box 1764
Oceanside, Ca. 92051

Would you like to order this book for a friend?
Fill out a form below and send it with a check to:
Mason Media Company
P.O. Box 1764 Oceanside, California 92051

Name__________________________________________
Adress____________________________________
City____________________State_____________________
Zip_____________Phone__________________________
Is this a gift?_________

Please send a check or money order for $20.00
to: P.O. Box 1764 Oceanside, Ca 92051

Name__________________________________________
Adress____________________________________
City____________________State_____________________
Zip_____________Phone__________________________
Is this a gift?_________

Please send a check or money order for $20.00
to: P.O. Box 1764 Oceanside, Ca 92051

Name__________________________________________
Address____________________________________
City____________________State_____________________
Zip_____________Phone________________________
Is this a gift?_________

Please send a check or money order for $20.00
to:
Mason Media Company
P.O. Box 1764 Oceanside, Ca 92051

Let us help you self- publish your book!

We have had a number of experiences while self-publishing this book. There were
many things we had to learn and many surprises along the way. We have discovered
experts in editing, writing, graphic art and many other fields that may be helpful to
a self-publishing author. If you wish to contact us concerning publishing your book,
let us know.

We ask that you not send manuscripts but give us an idea of what your project is.
Self-publishing can be very exciting and rewarding but there are many mistakes
waiting for you.

You can contact me at:
Mason Media Company
Mason Weaver, President
PO Box 1764 Oceanside Ca 92051
Office and Fax 760-758-7448
e-mail: camason@ix.netcom.com