Carmichael also attacked the concept of integration. If blacks wanted good housing or good education, integration meant leaving a black neighborhood and finding these things in white institutions. "This reinforces, among both black and white," he argued, "the idea that 'white' is automatically better and 'black' is by definition inferior. This is why integration is a subterfuge for the maintenance or white supremacy." If blacks could gain control of their own neighborhoods, each community, black and white, could define its own goals and be responsible for achieving its own standards. When both societies had built the kind of communities they wanted, meaningful integration between equal, though different, communities could occur, Carmichael contended. Integration, instead of being a one-way street, would be reciprocal. Carmichael believed the existing political structure must be changed in order to overcome racism: "'Political modernization' includes many things, but we mean by it three major concepts: (1) questioning old values and institutions of the society; (2) searching for new and different forms of political structure to solve political and economic problems; and (3) broadening the base of political participation to include more people in the decision-making process." Black power meant two things: the end of shame and humiliation, and black community control. Blacks should be proud of being black, and they should be proud of their African past. Instead of using skin lighteners and hair straighteners, black power advocates began adopting a style of dress with an African flavor. To Carmichael there was still one other aspect to the black power philosophy. It should accentuate human values and human dignity. The prevailing system, besides being racist, put a primary emphasis on property rather than on humanity. Carmichael wanted the black-controlled community to act for the benefit of all blacks and not merely for the advantage of a handful of exploiting black capitalists. What he advocated was the development of black cooperatives, not the building of black capitalism. He referred to this new political system as "political modernization." Its key was community, cooperative control of all the important things in people's lives. In addition to building a more participatory kind of democratic government, and developing cooperative enterprises, it meant that people renting houses or apartments must have rights and protection. He encouraged consumers and apartment dwellers to develop organizations which could fight for their special interests. He also wanted the community to gain local control of its police force.