Taekwondo in the Black Panther Party
Historically, the adoption of martial arts has been driven by necessity. Contrary to popular opinion, the implementation of a martial art goes beyond violence, but speaks to a greater truth about the values and struggles of its fighter. For the Black Panther Party (BPP), this was held true during their rise from 1966 to 1972 with their objective of protecting the interests of Black people. While the BPP is often recognized for their excessive use of armed self defense, such as their widely publicized march on the California State Capitol in 1967, they also adopted Taekwondo as an integral part of their training programs and schools, viewing it as a method of self-defense and as a tool for cultivating discipline, mental strength, and unity within their communities. This investigation explores how the BPP’s adoption of Taekwondo reflects its core ideologies by examining Taekwondo’s role within the party and its alignment with the Ten Point Platform and Program. This analysis argues that Taekwondo served not only as a practical tool for self defense but also as an embodiment of the BPP’s principles.
“We will not fight and kill other people of color in the world who, like Black people, are being victimized by the White racist government of America”. The BPP resonated with values of resistance against oppression. Taekwondo’s origins make it apparent that the Panthers were not just adopting a physical practice but aligning themselves with a long tradition of self-empowerment. After Korea’s liberation from Japan, the country sought an identity different from their oppressor. Thus, the martial art of Karate, which was inherently Japanese, was renamed to reflect Korea. It was ‘Koreanized’ to “create a cultural identity that was ‘pure’ and untainted by connections with the Japanese colonial past”. The concept of opposing one’s oppressor resonated with the BPP, speaking to the optimization of Taekwondo as a form of fighting for the group. The adoption of Taekwondo by the BPP was an ideological act, symbolizing resistance to systematic oppression and the assertion of self determination, similar to Korea’s reclamation of power and identity following colonization. Steve McCutchen, Panther and Martial Arts Instructor at the Oakland Community School (OCS), recounts that in his training for the BPP, he was required to learn “about the experiences of other revolutionary freedom fighting forces around the world”. The BPP’s resonance with other oppressed groups around the world, not only keeps them from enrolling in military service but enables them to be inspired by other revolutionary forces, hence their adoption of Taekwondo, which emerged from Korea as an announcement of cultural liberation. Seeing as Taekwondo aligns so closely with the party’s core values, it is clear that while the Panthers had intent of building physical prowess, Taekwondo also allowed them to develop the elements of the mind and empower their community ideologically- portraying a broader pattern of solidarity against oppression.
“ We believe in an educational system that will give to our people a knowledge of self. If a man does not have knowledge of himself and his position in society and the world then he has little chance to relate to anything else”. Taekwondo offered self discovery and personal growth. The clearest example of its implementation is in the Oakland Community School (OCS), a nonprofit-run school for Black and low-income children, created and run by the BPP. The 1970s Children’s Television Series Rebop, features a segment on the OCS. Throughout the segment, we are introduced to progressive approaches of learning in the school including a Taekwondo class. This is a concrete example of how the BPP integrated martial arts into their educational philosophy. The Oakland Community School, established in 1973, aimed to embody the Panthers’ vision of education that empowered black youth with knowledge. These classes provided a structured environment where children could develop physical skills while cultivating mental and emotional virtues. In the segment, Huey P. Newton speaks about how the OCS education is everything he wishes he was taught as a kid. With the establishment of the OCS, Newton intended on teaching kids skills relevant to their own life. Along with literature, science, and history, Taekwondo was imperative to this goal. The Black Panthers were motivated to change the way Black youth is educated, speaking to the substantial shift in fostering strong, self-sufficient individuals from a young age. In a 1975 article in Black Belt Magazine, the scope of the OCS's inclusion of Taekwondo is examined through interviews of school faculty. Erika Huggins, school director, notes that martial arts instruction aligns well with the school’s prioritization of “Internal discipline”. Taekwondo fits like a piece in a puzzle of creating significant, long lasting change in a unified Black community, as exemplified in a photograph of Steve McCutchen leading students during the physical education program utilizing martial arts. The inclusion of martial arts in the school curriculum also speaks to the Panthers' emphasis on community protection. In the Rebop segment, an OCS student teaches his mom a technique he learned in school that day. “Something might happen to her on the way home” he says, satisfied he knew how to help. In an interview with The Movement in 1968, Huey P Newton, Co-Founder of the BPP, states "The revolution has always been in the hands of the young. The young always inherit the revolution”.
“We want power to determine the destiny of our Black community”. The incorporation of martial arts into the BPP reflected the organization's core ideology of self-defense of Black people. Taekwondo training provided BPP members with an alternative method of self defense that was less likely to be legislated against, ensuring the BPP could continue its defense efforts. However, determining one’s destiny does not stop at ensuring livelihood but also ensuring rights. Legislative advocacy and protests are crucial components of this struggle. The Mulford Act enacted in 1967 effectively restricted open carry of guns in public. This is known as a direct reaction to the rise of the Black Panther Movement as it immediately followed a radio interview of Newton advocating for the Panthers’ right to carry. At this point in time, even the National Rifle Association (NRA), typically a stringent defender of gun rights, supported gun control at the peak of the Black Panther armed self defense era. This shift in the stance of the NRA speaks to the heightened scrutiny faced by armed Black organizations. This is not to say the use of Taekwondo would have yielded a contrary response, however, it offered several advantages. By refraining from utilizing firearms and going through traditional processes of policy change may have aided the group in navigating the political landscape more effectively. This approach allowed them to maintain a strong stance on self defense whilst appearing determined. Moreover, it is seen throughout history, the disdain of extremism. Politics Professor, John Keene, claims that democracy is an antidote to extremism, as it thrives on negotiation, compromise, and plurality. Cutting down on guns might present a less confrontational image to policymakers, potentially opening doors for dialogue and negotiation. Taekwondo in the BPP represented not just an alternative to guns but also a strategic alignment with their core principles like community defense and self sufficiency while determining their own destiny.
“We want an Immediate End to Police Brutality and the Murder of Black People” The BPP’s approach to this point was influenced by figures and organizations with similar ideological foundations. Their alignment with Malcom X, figure of black liberation, is clear through their adoption of his notorious slogan “ Freedom by any means necessary”, a phrase seen in many BPP merchandise. In a speech at Aubordon Hall, Malcolm X, calls his black brothers and sisters to action stating, “If you’re interested in freedom, you need some judo, you need some karate, you need all the things that will help you fight for freedom.” Martial arts as a form of liberation was recognized by other Black organizations of the time. The Nation of Islam, for example, incorporated martial arts into their training to defend against police brutality. A 1963 Life Magazine article displays members of the Nation participating in a new fighting class. The creation of the Black Karate Federation (BKF) in 1968 was in response to the racial discrimination that Black practitioners felt within a predominantly white Martial Arts community. This new organization worked to create a voice for black fighters. Bruce Lee's rise to fame in the late 1960s and early 1970s coincided with BPP's peak years – offering an image of a non-white martial artist challenging racial stereotypes. In Enter the Dragon (1973), a Black man uses Taekwondo to defend himself against two white Police officers harassing him without probable cause, empowering Black americans. Lee’s movies and philosophy emphasized that martial arts offered more than just physical protection. This sentiment even made its way to the OCS. The school director in an interview about martial arts speaks fondly of the kids’ infatuation with Bruce Lee stating a desire for Lee’s work ethic to resonate with the kids in order to instill them with the discipline needed for the outside world.
