Even as a Muslim minister in the Muslim movement, I have always said that I would work with any organization.

We would do the same thing that America did when the Jap[an] - when, when Pearl Harbor was attacked. America defended itself. They said praise the Lord, but they passed the ammunition.

The problem of the negro is so criminal that many individuals and organizations are going to have to sacrifice what they call their organizational principles if someone comes up with a solution that will really solve the problem.

Today's Uncle Tom doesn't wear a handkerchief on his head. This modern, twentieth-century Uncle Thomas now often wears a top hat. He's usually well-dressed and well-educated. He's often the personification of culture and refinement. The twentieth-century Uncle Thomas sometimes speaks with a Yale or Harvard accent. Sometimes he is known as Professor, Doctor, Judge, and Reverend, even Right Reverend Doctor. This twentieth-century Uncle Thomas is a professional Negro -by that I mean his profession is being a Negro for the white man.

If a dog is biting a black man, the black man should kill the dog, whether the dog is a police dog or a hound dog or any kind of dog. If a dog is fixed on a black man when that black man is doing nothing but trying to take advantage of what the government says is supposed to be his, then that black man should kill that dog or any two-legged dog who sets the dog on him.

At this point I hadn't yet gotten deep into the historic condition that negroes in this country are confronted with, but at that point in my prison studies I, I read, I studied Islam as a religion more so than as I later come to know it in its connection with the plight or problem of Negroes in this country.

Only time [JF] Kennedy made any, took any action to even look like he identified with negroes was when he was forced to. Kennedy didn't even make his speech based on this problem being a moral issue until Negroes exploded in Birmingham.