Tony Martin, Pan-African Hero

1,750 words

Tony Martin
The Jewish Onslaught: Dispatches from the Wellesley Battlefront
Dover, Massachusetts: The Majority Press, 1993

Starting in January of 1993 and lasting nearly six months, [1] a notable affray occurred between a lone Africana Studies professor on one side and a large, nationally-networked coincidence of ethnonationalist Jews on the other. The Africana Studies Professor was Tony Martin (1942 – 2013) of Wellesley College. Martin became the target of the Organized Jewish Community when he assigned a book to his students called The Secret Relationship Between Blacks and Jews. The book was written by historians from The Nation of Islam and it documents the fact that many Jews – especially Sephardic Jews from Portugal – were involved in the trans-Atlantic Slave Trade.

Nothing Martin was teaching about the Jewish relationship to sub-Saharan Africans was false. Additionally, many different groups, including sub-Saharan African tribal chieftains, were involved in the slave trade, so in normal circumstances, the Nation of Islam’s book would merely be a study of a particular facet of slavery. However, the Nation of Islam is an ethnonationalist religion whose members seek political gains and Jews are an ethnonationalist group with a pseudo–religion which also seeks out to dominate others politically.

Politically active Jews were therefore very concerned about a professor teaching from a book which pointed out their role in the slave trade. This worry is due to the power of social myth. Starting in the 1940s, the Organized Jewish Community aligned with the integrationist faction of the African-American community to further Jewish aims. The ethnonationalist Jews developed a social myth during the “civil rights” movement which claimed that Jews were the critical benefactors of negroes and their support was essential to maintaining black rights. This myth allowed politically active Jews to exploit a solid block of voters who cast their ballots in a predictable way. If it became known that Jews were involved in slavery, the façade of Jewish unity with blacks would collapse, and Jews would be disadvantaged electorally.

Martin’s struggle against the Organized Jewish Community started in January 1993. Three students from the Hillel organization (an organization for Jewish students) sat in his class for a single period after which they went to college’s president, dean, associate dean, and chair of Martin’s own Africana Studies and filed formal complaints against Martin. Later Martin realized that the Jewish students were carrying out a pre-planned campaign. At this time, nearly all the executive staff at Wellesley College were Jews. When Martin attempted to hold an open discussion on the subject, the Jewish students, along with their female rabbi, refused to participate. The campus newspaper launched a campaign of calumny against Martin, calling him, in effect an “anti-Semite” and a pseudo-historian. This was followed by an attack in the ethnonationalist press, which was mirrored and amplified in the national news media. Martin writes,

The Jewish press release was dated April 5th, 1993 and was presumably received by the local media on or after April 6th. Beginning April 7th, the Boston Globe ran four stories in six days, including a Sunday op-ed piece and a full-fledged editorial on “Hate Literature as History.” More followed later. All of the first four articles were hostile towards me. Only one solicited my opinions. National Public Radio, the New York Times wire service and the Associated Press were among those who spread the story with varying degrees of Jewish bias around the world. (p. 26)

The campus paper refused to publish any statement by Martin. Most prominent blacks, including Henry Lous Gates Jr., publicly criticized Martin and were rewarded with prestigious jobs at top tier schools.

Afrocentrism – the Weak Link in Martin’s Armor

The fight between the ethnonationalist Jews and Martin in 1993 was several decades in the making. In the 1960s, sub-Saharan race activists had used violent means to elbow their way into prestigious academic departments. The Black or Africana Studies Departments also led, in effect, an army of idle youths who were encouraged and empowered to be continuously aggrieved and ready to protest any matter. This army existed at every university – including elite Ivy League centers.

By the late 1960s, the “civil rights” coalition had fragmented. The most ethnonationalist of the blacks had broken with their liberal and communist Jewish handlers over the issues surrounding the so-called state of Israel. In the 1970s, Jewish pressure groups pressured the hapless Jimmy Carter into firing his Ambassador to the United Nations, Andrew Young, over Young’s mildly kind attitudes towards the Palestinians. Young was a black “civil rights” hero and his sympathy towards the Palestinians was alarming to Jews while his symbolic firing was offensive to blacks.

In 1987, outrage over Jewish behavior created sharp reactions from Postville, Iowa to Crown Heights in New York City to Occupied Palestine. Therefore, in the early 1990s, the Jewish community was on edge and looking for someone make an example of. Martin was the perfect target.

Martin’s weak point was the Afrocentrism within his academic field. Afrocentrism holds that Ancient Egypt was made up of sub-Saharan Negroes like those who were brought to the New World as slaves. Egypt’s Negroes, according to Afrocentrism, had a high civilization which influenced the Ancient Greeks. The Greeks also damaged Egypt and Africa by stealing the knowledge created there. This is an extremely simplistic take on Afrocentrism, but it is a solid summation. Although most of Afrocentrism is bunk, it is unquestionably true that Egypt was a major cultural force in ancient times and its cultural influence can still be found in the fields of religion, philosophy, and mathematics. However, the Egyptians were Caucasians and related to the peoples of the greater Mediterranean region. They were not related to the people south of the Sahara Desert.

Martin Stands Firm

No ethnonationalist Jew took on Afrocentrism until Martin started to teach the that Jews were involved in the trans-Atlantic slave trade. His evidence for this assertion was found in Jewish histories. Additionally, he also found there were few, if any, abolitionist Jews. Martin also wrote about the career of Marcus Garvey, a black activist who encouraged all blacks in North America to return to Africa and build a self-sufficient society. Garvey gained a large following, which included white advocates, but was defeated by the Organized Jewish Community who accused him of fraud after his shipping company collapsed. Garvey was then deported to Jamaca after being prosecuted by Jewish attorneys before a Jewish judge. Martin pointed out that Garvey was hated by the Organized Jewish community partially because Garvey provided a vision for working class blacks to follow which countered the vision of Communism – an ideology with many Jewish supporters.

Like many of the wisest and best black advocates, Martin was from the British West Indies – Trinidad and Tobago specifically. He therefore often used British West Indian spelling, which is different from Standard American English. Jewish academics pointed to his spelling style in articles to claim he was stupid, even when all dictionaries showed the alternate spellings were correct. Martin also realized that Aryan white advocates held him in high regard and gave him support. Meanwhile it was Jews who sent him the most vicious hate mail.

This hate mail was part of a wider pattern. It wasn’t Anglo-Southern “racists” who had ancestors in the Confederate Army who were hurling insults and Sambo Art at him, it was Jews. In fact, most of the “racist” imagery in advertisements and other cultural works prior to the 1950s was created and promoted by Jews in the marketing industry. The Jewish attack on Martin also created a mirage that all white advocates need to know about. In the early 1990s, when the controversy surrounding Martin and Afrocentrism was at its zenith, it appeared that liberal and leftist Jews throughout the establishment and the mainstream media understood white concerns over desegregation and black pathologies. Many white advocates were taken in by this, but Zionism and the Jewish establishment has nothing to do with Anglo-American white concerns or the concerns of any other people. The Organized Jewish Community is hostile to all.

As the din from the controversy subsided, Martin wrote and published his own book about the situation. It came out in August of 1993. The book shows how the Organized Jewish community works against advocates of a people whom they wish to harm or exploit. Jews carefully plan their attack, work as a team, back up each other’s claims, and lie. They also used their media influence to present a one-sided picture of events. Martin was able to get his message out by publishing on his own. His efforts didn’t bring down the structure of Jewish control, but it did put a dent in it. One day may be seen as a marker on the road to final victory.

Afrocentrism is pseudo-history. It is less plausible than the ideas of the Christian Identity movement since it is certain that the Early Farmers (described in the Book of Genesis) who originated in the Fertile Crescent settled across all of Europe. It is also possible that some members of the Ten Lost Tribes of Israel migrated into Europe and intermarried with the locals. On the other hand, Afrocentrism is simply not true, and it is the product of a deeply wounded racial ego. Whites create civilization and accomplishment and for the most part sub-Saharans are merely along for the ride. However, while honestly studying the falsehood of Afrocentrism, Martin discovered a great truth. Indeed, Martin’s struggle with the organized Jewish Community was a quest which was every bit as grand as any carried out by the Ancient Greeks. Tony Martin’s career and courage should be admired and emulated.

Notes

[1] American politics and culture is shaped by the after-effects of the presidency of George H.W. Bush, who left office on January 20, 1993. For the next few months one event followed another. All of these events, in retrospect, were more significant than they appeared at the time. On February 26, 1993, the Colorado State Police raided a Christian Identity church to collect a debt on a fee which was incurred by an act of lawfare after the church ran an ad against homosexuality. On the same day, Salfi Jihadist terrorists bombed the World Trade Center. Two days later, the Bureau of Alcohol Tobacco and Firearms raided a church in Waco and a long siege followed. The events reflected the end of the Cold War liberal consensus, although this was not clear at the time. After 1993, white advocacy started to make real gains. This was also a time when mainstream media outlets like CSPAN broadcasted American Renaissance conferences.