PART 1 OF LESSON:
Required Reader for ALL RBG Students and TeachersDeclonizing the African Mind:
Further Analysis and Strategy by Uhuru Hotep
NBUF Text Only Version
RBGz Interactive Multimedia Version
REVOLUTIONARY ICONS/ OUR PROFESSORS
Click the collage ABOVE for RBG 4 Life Posters / Flyers Downloads
SETI ICEBREAKER/
Myself and Seti are RBGz Primary Hip Hop Generation Lecturers /Teachers
MAXIMUM CULTURAL DEVELOPMENT:
The Revolutionary Mentality
1. Study-Oriented: reads, evaluates and debates books, newspapers, magazines and scholarly journals. Accepts the challenge of education.
2. Worker: looks for ways in which to actively work for self; may hold a job outside in order to sustain self and family. Self-Reliant.
3. Organized and Systematic - efficient and diligent.
4. Progressively Collective; conscious of others; Cooperative.
5. Family Oriented: regards mate as partner in struggle; loves children. Values trust in relationships.
6. Land Conscious: realizes that the only thing that nobody is making any more of is land.
7. Disciplined: strong, unyielding and energetic.
8. Serious. Practices fair play, order and punctuality. Honest and dependable.
9. Analytical and critical.
10. Frugal: buys mainly on need basis; saves.
11. Social life is developmental and involves children.
12. Creatively Aggressive: will dare the impossible if it is possible.
13. Respects Elders.
14. Dislikes incompetence and mediocrity.
15. Fights against Black on Black crime and understands that its root is white on Black crime.
16. Loves Black art, music and literature.
17. Can give and follow instructions. Encourages experimentation and criticism.
18. Committed to Black Liberation - local, national and international.
19. Does not use drugs.
20. Politically Active. Not crisis-oriented; acts on information rather than reacts. Plans ahead for the long term; alert; prepared for change.
21. Self-Confident. Respects others regardless of race or culture.
22. Understands the economic forces that control our lives on a local, national and international level.
23. Rational in decisions and actions.
24. Rewards merit and achievement.
2. Worker: looks for ways in which to actively work for self; may hold a job outside in order to sustain self and family. Self-Reliant.
3. Organized and Systematic - efficient and diligent.
4. Progressively Collective; conscious of others; Cooperative.
5. Family Oriented: regards mate as partner in struggle; loves children. Values trust in relationships.
6. Land Conscious: realizes that the only thing that nobody is making any more of is land.
7. Disciplined: strong, unyielding and energetic.
8. Serious. Practices fair play, order and punctuality. Honest and dependable.
9. Analytical and critical.
10. Frugal: buys mainly on need basis; saves.
11. Social life is developmental and involves children.
12. Creatively Aggressive: will dare the impossible if it is possible.
13. Respects Elders.
14. Dislikes incompetence and mediocrity.
15. Fights against Black on Black crime and understands that its root is white on Black crime.
16. Loves Black art, music and literature.
17. Can give and follow instructions. Encourages experimentation and criticism.
18. Committed to Black Liberation - local, national and international.
19. Does not use drugs.
20. Politically Active. Not crisis-oriented; acts on information rather than reacts. Plans ahead for the long term; alert; prepared for change.
21. Self-Confident. Respects others regardless of race or culture.
22. Understands the economic forces that control our lives on a local, national and international level.
23. Rational in decisions and actions.
24. Rewards merit and achievement.
Excerpted from Madhubuti, H. R. (1991) Black Men: obsolete, single and dangerous? the Afrikan American Family in transition. Pgs8-9 Chicago: Third World Press.
RBG This Is War My Peeps:
RBG New Afrikan Freedom Fighter (POW) Jalil Muntaqim Interview
PART 2 OF LESSON
Is Hip Hop Good for Black Folks ?"
I (RBG Street Scholar) will be one of the debaters to argue in firm support of hip hop culture as a prime tool for our unification, revolutionary change and a positive force in our liberation struggle, Re-Afrikanization Cultural Movement and nation building process.
I (RBG Street Scholar) will be one of the debaters to argue in firm support of hip hop culture as a prime tool for our unification, revolutionary change and a positive force in our liberation struggle, Re-Afrikanization Cultural Movement and nation building process.
ARTICLE ICEBREAKER/
added by myself for position clarification purposes
added by myself for position clarification purposes
Hip Hop's Judgement Day
By TRUTH Minister Paul Scott
By TRUTH Minister Paul Scott
For everything there is a season; a Day of Reckoning; a Judgement Day. Now it's Hip Hop's turn.
On March 15th in Harlem NY, some of the greatest Pan-African thinkers will gather to put to rest once and for all, the matter of, "Is Hip Hop Good for Black Folks ?"
While the issue of the positive and negative nature of Hip Hop has been discussed for over 20 years, rarely has this topic been entertained from an Afrocentric point of view. Therefore, most Hip Hop discussions have never ventured far beyond the topics of "dirt words" and "young men pulling their pants up."
Consequently, the view of Hip Hop through an Afrocentric prism has been clouded by the European concept of morality and its many contradictions.
While some may blame the failure to tackle this issue on black youth, in actuality, the reason for this breakdown in communication is multifaceted.
First, while writers such as WEB Dubois wrote extensively about the duality of race and the idea of being both African and American, simultaneously, they never had to deal with members of a "Hip Hop Generation," who have to struggle with the concepts of being "Hip Hop," African and American even when these concepts are diametrically opposed to each other.
Secondly, the elders of the community greatly underestimated the cultural impact that Hip Hop would have on the world during the early days of its conception. What many people considered noise or just a temporary fad in black music in the early 80's,within a decade had morphed into a cultural juggernaut that began to eclipse both the Civil Rights and Black Power movements. What was thought to be a passing phase had now begun to shape the perception of African people, globally and had moved from the arena of entertainment to become a major social, economic and political force.
Thirdly, although many in the black community misjudged the longevity of the pseudo-culture, corporate entities latched on to the Hip Hop movement and turned what began as two turntables and a microphone into a multi -national billion dollar business. While during the early 80's there was a possibility to appeal to the consciousness of the early practitioners of the art form, by the mid 90's the seductive lure of Capitalism had made the success of such appeals improbable.
Perhaps most troubling is the fact that the Pan African community has not held a plebiscite to construct an official position to define Hip Hop from a Pan Africanist point of view. Without a solid consensus, there was no scale available to weigh in the balance the deeds of Hip Hop artists versus the key attributes of African culture/spirituality . It was allowed to become all things to all people and since the majority of those
financially supporting the art form were white middle class Americans, Hip Hop began to reflect either their world view or their warped perceptions of what it meant to be black in America.
In 2009, the black community finds itself at a crossroad. Where we go from here culturally, economically and spiritually depends on the outcomes of events like the Great Harlem debates.
On March 15th, we raise the issue, "is Hip Hop good or bad for black people?"
The answer we give will determine the destiny of a generation.
(The Great Debate 4 " Is Hip Hop Good for Black folks" is sponsored by CEMOTAP and will be held at 3PM March 15th at Salem United Methodist Church . For more information contact
(347) 531-8936
On March 15th in Harlem NY, some of the greatest Pan-African thinkers will gather to put to rest once and for all, the matter of, "Is Hip Hop Good for Black Folks ?"
While the issue of the positive and negative nature of Hip Hop has been discussed for over 20 years, rarely has this topic been entertained from an Afrocentric point of view. Therefore, most Hip Hop discussions have never ventured far beyond the topics of "dirt words" and "young men pulling their pants up."
Consequently, the view of Hip Hop through an Afrocentric prism has been clouded by the European concept of morality and its many contradictions.
While some may blame the failure to tackle this issue on black youth, in actuality, the reason for this breakdown in communication is multifaceted.
First, while writers such as WEB Dubois wrote extensively about the duality of race and the idea of being both African and American, simultaneously, they never had to deal with members of a "Hip Hop Generation," who have to struggle with the concepts of being "Hip Hop," African and American even when these concepts are diametrically opposed to each other.
Secondly, the elders of the community greatly underestimated the cultural impact that Hip Hop would have on the world during the early days of its conception. What many people considered noise or just a temporary fad in black music in the early 80's,within a decade had morphed into a cultural juggernaut that began to eclipse both the Civil Rights and Black Power movements. What was thought to be a passing phase had now begun to shape the perception of African people, globally and had moved from the arena of entertainment to become a major social, economic and political force.
Thirdly, although many in the black community misjudged the longevity of the pseudo-culture, corporate entities latched on to the Hip Hop movement and turned what began as two turntables and a microphone into a multi -national billion dollar business. While during the early 80's there was a possibility to appeal to the consciousness of the early practitioners of the art form, by the mid 90's the seductive lure of Capitalism had made the success of such appeals improbable.
Perhaps most troubling is the fact that the Pan African community has not held a plebiscite to construct an official position to define Hip Hop from a Pan Africanist point of view. Without a solid consensus, there was no scale available to weigh in the balance the deeds of Hip Hop artists versus the key attributes of African culture/spirituality . It was allowed to become all things to all people and since the majority of those
financially supporting the art form were white middle class Americans, Hip Hop began to reflect either their world view or their warped perceptions of what it meant to be black in America.
In 2009, the black community finds itself at a crossroad. Where we go from here culturally, economically and spiritually depends on the outcomes of events like the Great Harlem debates.
On March 15th, we raise the issue, "is Hip Hop good or bad for black people?"
The answer we give will determine the destiny of a generation.
(The Great Debate 4 " Is Hip Hop Good for Black folks" is sponsored by CEMOTAP and will be held at 3PM March 15th at Salem United Methodist Church . For more information contact
(347) 531-8936TRUTH Minista Paul Scott writes for No Warning Shots
Fired.com http://www.nowarningshotsfired.com
For more information contact(919) 4... or
info@nowarningshotsfired.com
Fired.com http://www.nowarningshotsfired.com
"TRUTH Minista" Paul Scott is a minister, writer, lecturer and activist. He has been a guest on talk shows around the world including Hannity and Colmes (Fox News), Fox News Live, Nachman (MSNBC), Hot 97 (NY), The Bev. Smith Show, Mancow Morning Show, Mike Medved Show, Russ Parr Morning Show, Mo in the Midday WVON (Chicago), Tom Pope Show (DC) Newstalk 1010 (Toronto) and SAfm (South Africa) discussing the issues of Rap,Race,Religion and Revolution. He has been interviewed by many newspapers including the USA Today and the Christian Science Monitor. Scott has lectured at universities across the country including West Virginia University and Clemson. Scott was ordained a Baptist minister in 1998 he later went on to coin the phrase Afrikan Liberation Theology, which is "Black Liberation Theology for the 21st century." After forming the New Righteous Movement, Scott formed the Messianic Afrikan Nation in 2003.
For more information contact
(919) 4... orinfo@nowarningshotsfired.com
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