“I am principled against this kind of traffic in the human species…and to disperse the families I have an aversion.” George Washington (1799)

Remember when Barack Obama declared: “There’s not a black America and white America and Latino America and Asian America. There’s the United States of America.” Of course he then perfected the Demos’ “divide and conquer” strategy!

Obama may be gone, but his Democrat Party and their cadres of hate hustlers are working overtime.

Taking account of the Democrats’ most successful efforts this year to rally young constituents by fomenting division, one event above all others proved highly successful.

I’m referring to the Charlottesville, Virginia, riots, ostensibly over historic monuments. This conflict gave rise to the Left’s so-called “antifa movement” of self-proclaimed anti-fascist fascists, which metastasized to urban centers across the nation propelled by Leftmedia propagandists.

Ahead of the next round of Demo-sponsored urban race rallies and riots, I surveyed some writings from the most esteemed black civil rights activists in our nation’s history: Frederick Douglass, Booker T. Washington and Martin Luther King Jr. What follows is a small but informative survey of what they had to say about racial division.

Frederick Douglass escaped slavery and became the 19th century’s most noted and articulate abolitionist movement leader.

Regarding our Declaration of Independence and its affirmation of American Liberty, on July 5, 1852 in his speech, “What to the Slave is the Fourth of July?,” then 34-year old Douglass, said, “I answer; a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim.”

But his greater message was not to condemn the Founders or our founding documents, to object to the fact the nation had yet to acknowledge those principles applied to all people. Praising the Declaration, Douglass remarked: “I have said that the Declaration of Independence is the ring-bolt to the chain of your nation’s destiny. … The principles contained in that instrument are saving principles.” Regarding our Founders he said: “I cannot contemplate their great deeds with less than admiration. They were statesmen, patriots, and heroes, and for the good they did, and the principles they contended for, I will unite with you to honor their memory.”

Noting the Constitution did not authorized slavery, he said: “There is neither warrant, license, nor sanction of the hateful thing [slavery]; but, interpreted as it ought to be interpreted, the Constitution is a GLORIOUS LIBERTY DOCUMENT. Read its preamble, consider its purposes. Is slavery among them? Is it at the gateway? … is it in the temple? It is neither.”

In 1855 he declared, “I would unite with anybody to do right; and with nobody to do wrong.”

While he was angry with Abraham Lincoln for not emancipating slaves two years before the Emancipation Proclamation, they repaired their relationship. Commemorating the legacy of Abraham Lincoln on the occasion of our nation’s first centennial, Douglass noted, “That we are here in peace today is a compliment and a credit to American civilization, and a prophecy of still greater national enlightenment and progress in the future. I refer to the past not in malice … but simply to place more distinctly in front the gratifying and glorious change which has come both to our white fellow citizens and ourselves, and to congratulate all upon the contrast between now and then, the new dispensation of freedom with its thousand blessings to both races, and the old dispensation of slavery with its ten thousand evils to both races, white and black.”

Of course, by today’s standards, Lincoln would be classified among the worst order of racists, and his top military commander, Ulysses S. Grant, might suffer some tarnish if Americans knew he was a slave owner prior to the War Between the States.

Douglass wrote of the “past, the present, and the future, with the long and dark history of our bondage behind us, and with liberty, progress, and enlightenment before us…” Every day, it is our mission is to advance the fulfillment of the principles of Liberty for all people.

I would also note an observation from Douglass that might be instructive to today’s celebrity NFL anthem kneelers. At a National Cemetery ceremony, Douglass said, “If ‘The Star-Spangled Banner’ floats only over free American citizens in every quarter of the land, and our country has before it a long and glorious career of justice, liberty, and civilization, we are indebted to the unselfish devotion of the noble army.”

He frequently played “The Star-Spangled Banner” on violin for his grandchildren.

The next most distinguished of black civil rights activists to follow Douglass after his death in 1895 was Booker T. Washington, founder of the Tuskegee Institute in Alabama.

In his 1901 book, Up From Slavery, Washington wrote: “I … resolved that I would permit no man, no matter what his color might be, to narrow and degrade my soul by making me hate him. With God’s help, I believe that I have completely rid myself of any ill feeling toward the Southern white man for any wrong that he may have inflicted upon my race. I am made to feel just as happy now when I am rendering service to Southern white men as when the service is rendered to a member of my own race. I pity from the bottom of my heart any individual who is so unfortunate as to get into the habit of holding race prejudice.”

He added, “The man is unwise who does not cultivate in every manly way the friendship and goodwill of his next-door neighbor, whether he be black or white. … Great men cultivate love. … Only little men cherish a spirit of hatred.”

Washington was a critic of his contemporary, W.E.B. Dubois, who joined the Communist Party after visiting with Chinese tyrant Mao Zedung, and like many black activists today, built his career on the practice of fomenting racial division and hatred.

In his 1911 book, My Larger Education, Washington wrote of Dubois and other racial agitators, words that are even more applicable to present-day race hustlers: “There is another class of colored people who make a business of keeping the troubles, the wrongs, and the hardships of the Negro race before the public. … Having learned that they are able to make a living out of their troubles, they have grown into the settled habit of advertising their wrongs – partly because they want sympathy and partly because it pays.”

Washington continued: “Some of these people do not want the Negro to lose his grievances, because they do not want to lose their jobs. … There is a certain class of race-problem solvers who do not want the patient to get well, because as long as the disease holds out they have not only an easy means of making a living, but also an easy medium through which to make themselves prominent before the public.”

And Washington’s enduring wisdom: “A lie doesn’t become truth, wrong doesn’t become right and evil doesn’t become good just because it’s accepted by a majority.”

Of course, the most celebrated black civil rights activist to follow Washington is Martin Luther King Jr., who also strongly condemned racial agitators and violence in favor of peaceful protest.

In 1957, King wrote of loving your enemies, “Time is cluttered with wreckage of communities which surrendered to hatred and violence. For the salvation of our nation or mankind, we must follow another way.”

In 1960, King noted: “Black supremacy is as dangerous as white supremacy, and God is not interested merely in the freedom of black men. God is interested in the freedom of the whole human race and in the creation of a society where all men can live together as brothers.”

In his 1963 book, Strength to Love, King centered his message on this theme: “Hatred paralyzes life; love releases it. Hatred confuses life; love harmonizes it. Hatred darkens life; love illuminates it.”

In his instructive Letter from a Birmingham Jail to his fellow clergy, King warned, “I stand in the middle of two opposing forces in the Negro community. One is a force of complacency. … The other force is one of bitterness and hatred…expressed in the various black nationalist groups that are springing up across the nation…who have absolutely repudiated Christianity… This movement is made up of people who have lost faith in America … who have concluded that the white man is an incorrigible ‘devil.’ I have tried to stand between these two forces, saying that we need emulate neither the ‘do-nothingism’ of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that … the way of nonviolence became an integral part of our struggle.”

In his August 1963 “I Have a Dream” speech at the Lincoln Memorial, King declared: “In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. … New militancy which has engulfed the Negro community must not lead us to a distrust of all white people… We cannot walk alone.”

But he is perhaps best remembered for these iconic words from that speech: “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.”

Of course, today’s Democrat Party and black civil rights leaders long ago abandoned the collective wisdom of Douglass, Washington and King and have instead aligned themselves with leftist political and social agendas dependent upon hatred and division and color over character.

They have betrayed King’s dream, turning it into a nightmare for generations. They would have you believe that he had rather said, “Let us satisfy our thirst for freedom by drinking from the cup of bitterness and hatred,” and “I have a dream that my children will one day be judged by the color of their skin, not the content of their character.”

The Democrats’ “Great Society” social programs of King’s era have, in effect, enslaved generations of black men, women and children on urban poverty plantations. The Democrats’ so-called “War on Poverty,” in which more than $22 trillion has been spent, ostensibly, to “lift up the poor,” has been an abysmal failure.

If black lives really mattered, Democrat race-bait hustlers would cease advocating policies that condemn their constituents to an endless cycle of poverty. Of course, this would undermine the political and financial fortunes of the professional race agitators — those who, in the words of Booker T. Washington more than a century ago, “do not want the patient to get well, because as long as the disease holds out they have not only an easy means of making a living, but also an easy medium through which to make themselves prominent before the public.”

Despite these Democrat deceptions and lies, today more than 90% of black voters support Democrats. The party accomplished this subjugation by convincing generations of black Americans that they will forever be victims of racial inequality, that they must therefore be dependent upon the state to survive, and that all Republicans are irredeemably racist.

In the eight years of Barack Obama’s regime (2009-2017), he advanced this victim/subjugation charade, propagating the Afrocentric Liberation Theology of his “religious mentor” Jeremiah Wright, who set the tone for Obama’s racial division with these inflammatory words: “‘God Bless America’? No, no, no, G-d d–m America! … G-d d–m America!”

Ironically, Obama and Wright are the products of one of the most leftist cesspools in America, Chicago. In 1966, when MLK went to Chicago for the Democrat Convention, he observed, “I can tell you that the hatred and hostility in Chicago are really deeper than in Alabama and Mississippi.” Sadly, not much has changed. Chicago was then, and is in many respects now, a cauldron of racial hatred. It is also the birthplace of the black supremacist movement. Of such ethnocentrism, King said, “Those who are associated with ‘Black Power’ and black supremacy are wrong.”

That notwithstanding, the Democrat Party was, is, and will continue to be the agents of Black oppression. Demonstrably, the socialist Democrats are now, simultaneously, the historical author and political beneficiary of the systemic racism which they have institutionalized over the last century. It is Democrats who have kept generations of poor non-White Americans ensnared and enslaved on urban poverty plantations – which they both seeded and institutionalized over the last century. The Democrat Party platform has, by design, kept poor people in bondage to the welfare state and consequently, is the blueprint for the most enduring racial exploitation architecture in America.

Semper Vigilans Fortis Paratus et Fidelis
Pro Deo et Libertate — 1776