Huey P. Newton, 1942-1989
September 5, 1989
WHEN I FIRST met Huey Newton that July of 1967 in San Francisco, I was as intensely in love as only very young women can be. I was captivated by the soft-spoken, enigmatic, brilliant writer named Eldridge Cleaver I had met that spring. He had come to speak at the Black Student Conference the Student Nonviolent Coordinating Committee had held on the Fisk campus, and as SNCC’s Campus Program secretary, I had spent many hours in his company. In tandem with our commitment to revolutionary change, my romance with Eldridge had blossomed, and following three months of talking on the telephone and exchanging letters, I went out to see him in California.
SNCC’s chairman Stokely Carmichael had inspired a black power movement that was breathing new life into the floundering civil rights struggle. Those of us in SNCC thought that of all the militaristic urban groups espousing black power, the Black Panther Party for Self Defense gave flesh and blood to our revolutionary ideas, which had outgrown the civil rights arena. Huey’s face-to-face confrontation with police, in which he had shouted, “Draw your gun, pig, and I’ll draw mine!” gave him heroic stature in those days when police were killing blacks with impunity.
Eldridge had become the minister of information in the phalanx of black revolutionaries organized by Huey Newton into the Black Panther Party for Self Defense. Huey had heard Eldridge speak on the radio about his program at the Black House — a cultural center he had started — and had promptly asked him to join the Panthers. But the Panthers were an armed organization, and paroled convicts were prohibited from possessing weapons, so Eldridge’s affiliation was not publicized. He signed the articles he wrote in their newpaper anonymously as “Minister of Information.”
Eldridge’s prison involvement with the Black Muslims had made him the target of harassment, and when he was finally released on parole in December 1966 he became what prison authorities referred to euphemistically as a “special study” case. He was required to report weekly in person to his parole officer. But as a consequence of his having been arrested that May, along with the 21 armed and uniformed Panthers who had marched into the California state capitol in Sacramento protesting a new law to ban the carrying of weapons within city limits, Eldridge had been placed under extreme restrictions. When I arrived, he was not allowed to travel outside of San Francisco and was prohibited from making public statements of any kind.
The Panther’s headquarters were in Oakland, but Eldridge risked violating his parole if he were caught driving across the bridge to Oakland. So the Panthers regularly trooped over to his studio apartment on Castro Street.
I always knew when Huey was on his way to see us, because his footsteps on the stairs outside were always twice as fast as anyone else’s. He was invariably in a hurry, and rushed into the room full of excitement over the immediate crisis or project he wanted Eldridge’s help on. He usually spoke rapidly, his high-pitched voice rising and falling in a peculiar cadence.
Huey was not a tall man, nor especially muscular. But his smooth, reddish-brown skin, his large, deep-set dark eyes, and that rakish devil-may-care expression made him extraordinarily appealing. He was handsome, energetic, charming, and fearless. He had a reputation among Oakland’s toughest street fighters. In this elite company, he was considered the best. But his volatile aggressiveness was enveloped, at least in the company of women, by a gracious, cultivated exterior that concealed all but a glint of his underlying ferocity.
Bobby Seale and Huey had met at Merritt College in Oakland in a black student organization, part of the burgeoning “black consciousness” movement that was sweeping college campuses. But unlike many students, neither of them was content to pontificate in relative comfort about the urgent problems facing black communities, to be what Bobby contemptuously referred to as “armchair revolutionaries.” In October 1966, while Bobby and Huey were on the payroll of one of the poverty program projects in Oakland, they founded the Black Panther Party for Self Defense.
They adopted the style and structure of foreign revolutionary organizations, with Huey taking the title of Minister of Defense, as opposed to President, and Bobby calling himself Chairman. Bobby Hutton, one of the street kids their program was supposed to serve, whom they called “Little Bobby” to distinguish him from Bobby Seale, became their first member and the organization’s treasurer. They modeled the 10-Point Platform and Program for the Black Panther Party for Self Defense on the Nation of Islam statement “What We Want, What We Believe,” that appeared on the back page of every issue of Mohammed Speaks.
In the wake of the 1965 Watts riot, an organization called the Community Action Patrol had come into being. Its members, all dressed similarly, drove around the streets of Watts to protect black residents from the type of police abuse that was provoking riots across the country. The image of that group had stuck in Bobby’s and Huey’s minds. Both had been deeply affected by the assassination of Malcolm X and wanted to create a genuine means for blacks to exercise the self-defense Malcolm had advocated, in particular against the violence perpetuated by those Huey called “racist dogs”: the police. Oakland’s police, with whom Huey had had his share of run-ins, were renowned in the black neighborhoods for their brutality and arrogance.
The first action they planned was to send out patrols, armed with guns, tape recorders, and law books to follow the police in the streets of Oakland. They consciously sought to destroy the fear the police engendered, confronting them in broad daylight, while openly carrying guns — Huey with a riot shotgun and Bobby with a .45. At the time, California law permitted the open carrying of weapons within the city limits, as long as no live round of ammunition was held in the chamber. Huey’s aborted law school career was sufficient to unlock the secrets hidden within arcane law books.
Huey’s girlfriend at the time, LaVerne, who planned to have a classical music career, did not approve of Huey’s involvement with the Panthers. He was her accompanist at rehearsals and concerts, and she believed her singing career would be jeopardized if Huey got more involved with the Black Panthers. Bobby Seale, David Hilliard, Bobby Hutton, and other close friends who followed Huey’s lead in forming the party were pulling him in the opposite direction. In those heady days when the Vietnam war was tearing the entire body politic into shreds, its bloodstained reality made social revolution seem like a valid alternative to integration; for many blacks thought that we were trying to get inside a house already on fire.
I returned to San Francisco again that November, and Eldridge and I got married. By then, Huey was in the Alameda County Jail, locked in a cell atop the courthouse that sat on the edge of Lake Merritt. In late October 1967, not too long after Che Guevara was killed in Bolivia, Huey had been jailed for murdering Officer John Frey. Frey had stopped Huey late one evening for a traffic check; and in the ensuing gun battle, Huey’s passenger escaped, Officer Hilliard was wounded, Huey was shot in the stomach, and Frey was killed. Huey was indicted for murder and faced the gas chamber if convicted.
At the time of the shooting, most of the Panthers, including Bobby Seale, were doing time on charges stemming from their arrest in Sacramento. When I got to San Francisco, they no longer had an office; the newspaper had not been published in months; they had no money; and the passage of a law banning the open carrying of weapons had put an end to their patrols. But Huey was facing the gas chamber if nothing was done. So, Eldridge asked me to help him mobilize a defense for Huey. He knew that taking on such a visible role might jeopardize his parole, but, he told me, “Keeping Huey out of the gas chamber is more important than keeping myself out of San Quentin.” By the time of the trial, the support we gathered for Huey had ballooned into a full-fledged “Free Huey” movement.
This momentum led to the rebirth of the organization Huey had started, but now with the abbreviated name the Black Panther Party. No longer a squad of armed men, it became a multipurpose black liberation movement advocating “Power to the People” that took the Leave-It-to-Beaver mentality of white America by surprise, and projected a brand new black image as ferocious and fearless as Huey Newton. Even though he remained behind bars, Huey became a living symbol of the transformation of black America. He was more a legend than a leader. The tumultuous insistence that blacks’ rights be respected, Huey’s need to defend himself, and the Panthers’ political platform of self-defense all combined into a powerful message for change.
Aside from a few brief visits in the county jail, I never saw Huey Newton again. In September 1968 he was convicted in a compromise verdict of voluntary manslaughter and sent off to San Luis Obispo to serve his sentence. By then Eldridge was fighting to stay out of prison on bail; he, along with five other Panthers, faced charges stemming from another shoot-out with the Oakland police, in which “Little Bobby” was killed, days after Martin Luther King’s assassination. He lost the court battle and left the country a fugitive. We were reunited in Algeria the following year. In 1971 Huey expelled us from the Black Panther Party by transatlantic telephone call, setting in motion the “split” in the party, one of those violent internal struggles over the the direction of the organization provoked by the FBI’s counterintelligence program. There was no further communication until I got a call from him last year. He said he wanted to talk. We agreed to get together. He seemed to have attempted a reconciliation of sorts with some of the people who had loved and fought for him but whom he had perplexed and infuriated by the string of bizarre and brutal episodes that had become his life. But the attempt fizzled.
His murder, like Abbie Hoffman’s suicide, gave me a deep sadness. Their deaths, in a sense, serve as an epitaph to the ’60s. Their passion and flamboyance, brilliance and vision defined our era, enhanced our lives, and changed history — but could never calm the insatiable demons within that took them away. ■
This article from the Village Voice Archive was posted on July 14, 2020