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This documentary presents an account of Central Intelligence Agency (CIA) activities that had previously been covert, including activities in Iran, Guatemala, Cuba, Congo, Vietnam and Laos. The film includes interviews with CIA director Allen Dulles and Dick Bissel.


About the CIA:
The Central Intelligence Agency (CIA) is an independent civilian intelligence agency of the United States government. It is an executive agency and reports directly to the Director of National Intelligence, with responsibility for providing national security intelligence assessment to senior United States policymakers. The CIA also oversees and sometimes engages in tactical and covert activities at the request of the President of the United States.

The CIA succeeded the Office of Strategic Services (OSS), formed in 1942 to coordinate espionage activities against the Axis Powers for the branches of the United States Armed Forces. The National Security Act of 1947 established the CIA, affording it "no police or law enforcement functions, either at home or abroad".

The primary function of the CIA is to collect information about foreign governments, corporations, and individuals, and to advise public policymakers, but it does conduct tactical operations and carries out covert operations, and exerts foreign political influence through its tactical divisions, such as the Special Activities Division. Often, when field operations are organized, the U.S. military carry these operations out on behalf of the agency while the CIA oversees them. Intelligence-gathering is performed by non-military commissioned civilian intelligence agents, many of whom are trained to avoid tactical situations.

Sometimes, the CIA is referred to euphemistically in government and military parlance as Other Government Agency, particularly when its operations in a particular area are an open secret. Other terms include The Company, Langley, and The Agency.


The CIA from 1953 till 1965:
Allen Dulles, who had been a key OSS operations officer in Switzerland, became director of the CIA in 1953, at a time where U.S. policy was dominated by intense anticommunism. Dulles enjoyed a high degree of flexibility, as his brother, John Foster Dulles, was simultaneously Secretary of State.

During this period, there were numerous covert actions against left-wing movements perceived as communist. The CIA overthrew a foreign government for the first time during the 1953 Iranian coup d'état, at the request of Winston Churchill. Some of the largest operations were aimed at Cuba after the overthrow of the Batista regime, including the failed Bay of Pigs Invasion (1961) and attempts to remove Fidel Castro from power. In 1962, there have been suggestions that the Soviet attempt to put missiles into Cuba came, indirectly, when they realized how badly they had been compromised by a U.S.-UK defector in place, Oleg Penkovsky. One of the biggest operations ever undertaken by the CIA took place in Congo in support of Mobutu Sese Seko to become president in 1965.


Science of Spying - Secrets of the CIA | Documentary | 1965

The great ancestor Kwame Ture discusses a range of topics in this fascinating interview with Howard Univesity TV. For more info on the All African People's Revolutionary Party, go to www.aaprp-intl.org

Lewis & Clark's 15th Annual Ray Warren Symposium “Bitter Pills: Race, Health, and Medicine,” was held November 7–9, 2018.

On November 7, Deirdre Cooper Owens, associate professor of history at Queens College, CUNY, gave this keynote presentation titled “How Modern Medicine Was Born of Slavery.”

Presentation description: Cooper Owens explains how the institution of American slavery was directly linked to the creation of reproductive medicine in the U.S. She provides context for how and why physicians denied black women their full humanity, yet valued them as “medical superbodies” highly suited for experimentation. In engaging with 19th-century ideas about so-called racial difference, she sheds light on the contemporary legacy of medical racism.

Welcoming remarks and introductions by Maya Hernández and Jasmine Torres, L&C ’19 and RWS co-chairs.

https://college.lclark.edu/pro....grams/ethnic_studies

⁣Low Cost Housing - Kenya | 3 Apr 2014

As Kowie Bamboo Farm - EcoPlanet's Bamboo Plantation in South Africa's Eastern Cape - undergoes a transformation from degraded old agricultural land to a sustainability certified bamboo farm, the lives of those working for and living around EcoPlanet Bamboo's operations are also changing for the better... Learn more about the Kowie Bamboo Farm http://bit.ly/2rl33Gr

#NewBlackDaddy: In this edition, I explore the challenge of raising a Black Man to not internalise the misogynistic ideals of the world in which we live.

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The Real Mobile Phone Wars - DRC, 10 October 2001

As the high tech age takes over more and more of our lives manufacturers will go to any lengths to get the sometimes scarce minerals that go into them. Tantalum is one such rare ingredient. Few of us know that in the middle of Africa much human suffering is created in the pursuit of it.

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Coltan is a valuable metal because it can be processed and manufactured into a component called a capacitor, which sits on the circuit board of mobile phone and other portable electronic devices. The Democratic Republic of Congo is the world's second biggest supplier of coltan (after Australia), supplying an estimated 18 per cent of the world market. The trouble with coltan from Congo is that it is fuelling the war there. Various rebel groups and militias are mining, stealing, taxing and/or smuggling coltan to raise funds for their war effort. A recent UN report has declared the trade in coltan from Congo illegal because the legitimate and internationally recognised Government of the Democratic Republic of Congo does not license it. Instead the trade of coltan is helping to destabilise that government. Our reporter, JULIANA RUHFUS, travels via Uganda across the Kasindi border crossing, to Congo, her quest to find the source of coltan. Her often dangerous journey takes her via coltan traders, miners and warlords including the Mayi Mayi.

For more information, visit https://www.journeyman.tv/film/1170

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A report by Juliana Ruhfus for Unreported World. Produced by Mentorn. Ref. 1170
Distributed by Journeyman Pictures

The Haitian Revolution 1791 - 1804

On February 15, 2018 Dr. Molefi Kete Asante, Professor and Chair of the Department of Africology and African American Studies at Temple University in Philadelphia, was a keynote speaker at the Michael J. Grant Campus. He discussed the idea of Afrocentricity and its impact on African Americans.

Martin Luther King, Jr., and the African-American Social Gospel
Most recent studies of Martin Luther King, Jr., emphasize the extent to which his ideas were rooted in African-American religious traditions. Departing from King's own autobiographical account and from earlier studies that stressed the importance of King's graduate studies at Crozer Theological Seminary and Boston University, contemporary scholars have focused attention on King's African-American religious roots. The Martin Luther King, Jr., Papers Project has contributed to this scholarly trend by documenting the King family's long-standing ties to Ebenezer Baptist Church and the social gospel ministries of his father and grandfather, both of whom were civil rights leaders as well as pastors. The King project's research also suggests, however, that the current trend in scholarship may understate the extent to which King's African-American religious roots were inextricably intertwined with the European-American intellectual influences of his college years. The initial volumes of the project's fourteen-volume edition of King's papers have contributed to a new understanding of King's graduate school experiences, demonstrating that his academic writings, though flawed by serious instances of plagiarism, were often reliable expressions of his complex, evolving Weltanschauung. Moreover, King's writings make clear that his roots in African-American religion did not necessarily separate him from European-American theological influences, because many of the black religious leaders who were his role models were themselves products of predominantly white seminaries and graduate schools. Rather than being torn between two mutually exclusive religious traditions, King's uniquely effective transracial leadership was based on his ability to combine elements of African-American and European-American religious traditions.

King was deeply influenced by his childhood immersion in African-American religious life, but his years at Crozer and Boston increased his ability to incorporate aspects of academic theology into his sermons and public speeches. His student papers demonstrate that he adopted European-American theological ideas that ultimately reinforced rather than undermined the African-American social gospel tradition epitomized by his father and grandfather. Although King's advanced training in theology set him apart from most African-American clergymen, the documentary evidence regarding his formative years suggests that his graduate studies engendered an increased appreciation for his African-American religious roots. From childhood, King had been uncomfortable with the emotionalism and scriptural literalism that he associated with traditional Baptist liturgy, but he was also familiar with innovative, politically active, and intellectually sophisticated African-American clergymen who had themselves been influenced by European-American theological scholarship. These clergymen served as role models for King as he mined theological scholarship for nuggets of insight that could enrich his preaching. As he sought to resolve religious doubts that had initially prevented him from accepting his calling, King looked upon European-American theological ideas not as alternatives to traditional black Baptist beliefs but as necessary correctives to those beliefs.

Tracing the evolution of his religious beliefs in a sketch written at Crozer entitled "An Autobiography of Religious Development," King recalled that an initial sense of religious estrangement had unexpectedly and abruptly become apparent at a Sunday morning revival meeting he attended at about the age of seven. A guest evangelist from Virginia had come to talk about salvation and to seek recruits for the church. Having grown up in the church, King had never given much thought to joining it formally, but the emotion of the revival and the decision of his sister to step forward prompted an impulsive decision to accept conversion. He reflected, "I had never given this matter a thought, and even at the time of [my] baptism I was unaware of what was taking place." King admitted that he "joined the church not out of any dynamic conviction, but out of a childhood desire to keep up with my sister."

this uncritical attitude could not last long, for it was contrary to the very nature of my being. I had always been the questioning and precocious type. At the age of 13 I shocked my Sunday School class by denying the bodily resurrection of Jesus. From the age of thirteen on doubts began to spring forth unrelentingly.

"Martin Luther King, Jr., and the African-American Social Gospel." In African-American Christianity, edited by Paul E. Johnson, 159-177. Berkeley: University of California Press, 1994. Reprinted African-American Religion: Interpretive Essays in History and Culture, ed. by Tomothy E. Fulop and Albert J. Raboteau. New York: Routledge, 1997.