Black August: History, Current Events and Related, Feat "Day of the Gun" A George Jackson Documentary

"Mama Queen Warrior" Kiilu Nyasha, was a Black Panther and has been part of the international struggle for nearly 40 years. She is currently host of a weekly TV program, “Freedom Is A Constant Struggle,” on SF Live (Cable 76), a columnist for the SF BayView newspaper and a member of the SF8 Committee

Black August originated in the concentration camps of California to honor fallen Freedom Fighters, Jonathan Jackson, George Jackson, William Christmas, James McClain and Khatari Gaulden. Jonathan Jackson was gunned down outside the Marin County California courthouse on August 7, 1970 as he attempted to liberate three imprisoned Black Liberation Fighters: James McClain, William Christmas and Ruchell Magee.

Ruchell Magee is the sole survivor of that armed rebellion. He is the former co-defendant of Angela Davis and has been locked down for 40 years, most of it in solitary confinement. George Jackson was assassinated by prison guards during a Black prison rebellion at San Quentin on August 21, 1971. Three prison guards were also killed during that rebellion and prison officials charged six Black and Latino prisoners with the death of those guards. These six brothers became known as the San Quentin Six. To honor these fallen soldiers the brothers who participated in the collective founding of Black August wore black armbands on their left arm and studied revolutionary works, focusing on the works of George Jackson...

RBGStreetScholar On The History of Black August

Artworks by Rashid

Following are several paragraphs of authentic information on Black August provided by Doc Holiday, an original comrade of George Jackson and a longtime figure in the Black Liberation and prison struggle. Doc is presently in prison in Marion, Illinois.

History of Black August Concept and Program

The month of August gained special significance and importance in the Black Liberation Movement beginning with a courageous attempt by Jonathan Jackson to demand the freedom of political prisoners/prisoners of war which the Soledad Brothers’ case were the center of attention.

On August 7, 1970 Jonathan Jackson, William Christmas, James McClain, and Ruchell Magee were gunned down at the Marin County Courthouse. Ruchell Cinque Magee remains the sole survivor of that bid for liberation; he also remains a POW at Folsom prison doing life. Though this rebellion was put down by gory pigs and their agents it was internalized within the hearts and minds of the people on the outside in the larger prison as well as those in the concentration camps (prison), internalized in the same fashion as we honor other heroic African Freedom Fighters, who sacrificed their lives for the people and the liberation.

On August 21, 1971, almost exactly a year following the slave rebellion at Marin County Courthouse, George L. Jackson (older brother of Jonathan Jackson as well as one of the Soledad Brothers) whose freedom was the primary demand of the Marin rebellion, was assassinated at San Quentin prison in an alleged escape put forth by prison administration and the state to cover its conspiracy. Comrade George Jackson was a highly respected and purposely influential leader in the Revolutionary Prison Movement. Jackson was also very popular beyond prison, not only because he was a Soledad Brother, but also because of the book he authored appropriately entitled “Soledad Brother.” This book not only revealed to the public the inhumane and degrading conditions in prison, he more importantly, correctly pointed to the real cause of those effects in prison as well as in society, a decadent Capitalist system that breeds off racism and oppression.

On August 1, 1978 brother Jeffery “Khatari” Gualden, a Black Freedom Fighter and Prisoner of War, captured within the walls of San Quentin was a victim of a blatant assassination by capitalist-corporate medical politics. Khatari was another popular and influential leader in the Revolutionary Prison Movement.

An important note must be added here and that is, the Black August Concept and Movement that it is part of and helping to build is not limited to our sisters and brothers that are currently captured in the various prison Kamps throughout California. Yet without a doubt it is inclusive of these sisters and brothers and moving toward a better understanding of the nature and relationship of prison to oppressed and colonized people.

So it should be clearly understood that Black August is a reflection and commemoration of history; of those heroic partisans and leaders that realistically made it possible for us to survive and advance to our present level of liberation struggle. People such as: Nat Turner, Harriet Tubman, Gabril Prosser, Frederick Douglas, W.E. DuBois, Marcus Garvey, Paul Roberson, Rosa Parks, M.L. King, Malcolm X, and numerous others in our more contemporary period. It must be further clarified that when we speak of “Culture Development,” we are not advocating Cultural Nationalism and/or merely talking about adopting African names, jewellery, dashikis, etc. Our primary interest lies not only in where we came from, but the nature of “WHY” we were forcefully brought here, understanding the character of “CONTINUOUS” struggle with the recognition that it is a Protracted struggle and developing the necessary lifestyles to guarantee its success.

August 20, 1619—First born Afrikan captives were brought to England’s North Amerikan colony of Jamestown, Virginia.

August 16, 1768—Charlestown, South Carolina rebellious Afrikan slaves (known as maroons) engaged British military forces in bloody battle defending their camp which was a haven for fugitive slaves.

August 30, 1800—Day set for launching Gabrier Prossers revolt. On this day over 1000 armed slaves gathered to endeavor to secure their liberty, however bad weather forced them to postpone the revolt and betrayal ultimately led to the crushing of their physical force.

August 21, 1831—Slave revolt launched under the leadership of Nat Turner which lasted four days and resulted in fifty-one slaveholders and their loved ones being subjected to revolutionary People’s justice.

August 29, 1841—Street skirmish took place in Cincinnati between Afrikan and Euro-Amerikan, wherein for five days Afrikans waged valiant struggle in defense of their women, children and property against brutal racist terror campaigns.

August 1854 —Delegates from eleven states met in Cleveland at the National Emigration Convention of the Colored People, to advance the position that an independent land base (nation) be set up for the absorption of captive Afrikans in Babylon who wanted to return to Afrika.

August 1, 1856 —North Carolina, fierce battle erupted between fugitive slaves and slaveholders who sought their capture and re-enslavement. Only recorded casualties were among slaveholders.

August 1860 —Freedom (slave) conspiracy uncovered with the discovery of an organized camp of Afrikans and Euro-Amerikan co-conspirators in Talladega County, Alabama.

August 2, 1865 —Virginia a statewide conference of fifty Afrikan delegates met to demand that Afrikans in Virginia be granted legal title to land occupied during the Civil War. Numerous off-pitch battles ensued during this same month as terrorist mobs moved to evict Afrikans from the land and were met with resistance.

August 17, 1887—Honorable Marcus Garvey, father of contemporary Afrikan Nationalism was born.

August 1906 —Afrikan soldiers (in service of Babylon) enraged behind racial slurs and discrimination struck out and wrecked the town of Brownville, Texas.

August 1906 —Niagara Movement met at Harpers Ferry, Virginia and issued W.E. Du Bois’ historic manifesto against racist discrimination in Babylon against Afrikans.

August 1, 1914 —Garvey founds Universal Negro Improvement Association, advancing the call for Land, Freedom, and Independence for Afrikan people.

August 23, 1917—Afrikan soldiers in Huston engaged in street skirmishes that left more than seventeen Euro-American racists dead.

August 1920 —Over two thousand delegates representing Afrikan from the four corners of the earth gathered in New York for the International Convention of the Negro People of the World, sponsored by UNIA convention issue a bill of rights for Afrikans.

August 1943 —Slave revolt took place in Harlem as result of a K-9 shooting a brother defending the honor of Afrikan womanhood. More than 16,000 military and police personnel were required to quell the rebellion.

August 1963 —190,000 Afrikans (250,000 people all toll) took part in the March on Washington led by Dr. Martin Luther King to petition for the extension of the rights and privileges due to them mandated by the U.S. Constitution.

August 1964 —Afrikan launched comparatively large-scale urban slave revolt in the following cities: Jersey City NY, Paterson NJ, Keansburg NJ, Chicago IL, and Philadelphia PA. These slave revolts were for the most part sparked by either police brutality or disrespect shown toward Afrikan womanhood.

August 16, 1965—Urban revolt took place in Northern Philadelphia.

August 7-8, 1966–--Large-scale urban revolt was launched in Lansing, Michigan.

August 28, 1966—Waukegan, Illinois, urban slave revolt launched in response to police brutality.

July 30- August 2, 1967 —Urban slave revolt launched in Milwaukee.

August 19-24, 1967-Comparatively large-scale urban slave revolt was launched in New Haven, Connecticut.

August 7, 1970 —Jonathan Jackson killed in firefight while leading the Marin County Courthouse raid. George Jackson

August 21, 1971—George Jackson shot and killed in San Quentin by tower guards.

Black August Program

Most standard history books tend to either play down or ignore New African resistance as a factor in the destruction in the slave economy. On the other hand, when one understands New Africans are still an oppressed nation; the reason for such deception becomes clear. Black August contends that not only was such resistance a factor in the destruction of the slave economy, but New African resistance to slavery continues to inspire New African resistance to national oppression. Herbert Aptheker (the author of “American Negro Slave Revolts”) recounts the personal remark of one New African involved in the civil rights struggle:

“From personal experience I can testify that American Negro Slave Revolts made a tremendous impact on those of us in the civil rights and Black Liberation movement. It was the single most effective antidote to the poisonous ideals that blacks had not a history of struggle or that such struggle took the form of non-violent protest. Understanding people like Denmark Vessey, Nat Turner, William Lloyd Garrison etc. provided us with that link to our past that few ever thought existed.”

Black August contends that from the very inception of slavery, New Africans huddled illegally to commemorate and draw strength from New African slaves who met their death resisting. Black August asserts that it is only natural for each generation of New Africans faced with the task to liberate the nation, to draw strength and encouragement from each generation of New African warriors that preceded them. It is from such a rich heritage of resistance that Black August developed, committed to continuing the legacy of resistance, vowing to respond to the destruction of colonial oppression with our George Jacksons, Malcolm X’s, and Fred Hamptons etc.

New African resistance moved decisively into the 1920s and 1930s. Evidence of this was movements like: The African Blood Brothers, The Share Croppers, The Black Bolsheviks, etc. Unduly there is an incorrect tendency to confine the discussion of African Nationalism to the well-known Garvey movement as the sole manifestation of national consciousness. The Garvey movement was the point of the emerging politics of New African resistance.

In labor, national consciousness, (i.e. literature, jazz, art, etc..) in the struggle for the land, in all areas of politics, like a great explosion of previously pent-up National Consciousness took place among New Africans.

The sixties was a further example of New African resistance to national oppression. It should be emphasized here that struggle of non-violence was at that time a strategy of illegality, of danger, of arousing New Africans to direct confrontation with the colonial oppressor. Whether it was a sit-in at a segregated lunch counter or bus station, the movement deliberately broke the colonial law.

Inevitably the anti-colonial struggle moved to a higher level, growing beyond the initial stage of non-violent civil rights protest. Non-violent civil rights strategy was tried and discarded by New Africans, who found that it was a failure, incapable of forcing an entrenched settler’s colonial regime to change.

Black August purports that it is important to briefly mention such events to counter the colonial propaganda that the riots of the 1960s was due to anger brought on by overcrowdedness and summer heat. Black August asserts that in order for New Africans to arise to the historical task of defending the Nation, it is imperative that New Africans have a historical perspective of themselves resisting colonial oppression.

Black August avers that at a time when the Black Nation is experiencing the destruction of its community through planned gentrification, at a time when the quality of New African life is being blunted through unemployment, prison, drugs, high infant mortality and poverty, the call of New African organization should be one of resistance.

Black August is the antithesis to “celebration” and empty “homage.” Black August attempts to place struggle and sacrifice on center stage. In this respect, Black August summons all progressive people who identify with the legacy of resistance to colonial oppression by actively participating in Black August. Thus during the entire month of

August in commemoration of those Africans who have made the supreme sacrifice for the
cause of African Liberation and reflect upon the significance of those contributions as well as to draw closer to the continuing necessity for resistance, we embrace the following as tenets to be practiced during Black August.

Tenets of the Black August Program

1. A fast which historically has been used as an expression of personal commitment and resistance. Hence, from the sunrise until evening meal we will abstain from eating.

2. We abstain from consuming any type of intoxicants for the entire month of August. The necessity for this should be self-evident for all serious participants of Black August.

3. We limit our selection of television and radio to educational programs, i.e. news, documentaries and cultural programs, etc.

4. During BA we emphasize political and cultural studies for individuals involved in BA. Participants in BA should pair off with someone else you know to study and share knowledge of African Affairs.

5. As an outward expression of BA we wear a Black arm band on the left arm or wrist as a tribute to those Africans who have died as a result of their sacrifice for African Liberation. The arm band can be worn either on the inside or outside of your clothing.

Black August (BA) is a revolutionary concept. Therefore, all revolutionaries, nationalists and others who are committed to ending oppression should actively participate in Black August. Such participation not only begins to build the bridges of international solidarity, but it is through such solidarity that we strengthen ourselves to struggle for victory.

Text By James "Doc" Holiday # 86555-012
P.O. Box 1000
Marion, IL
62959 USA

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RBG DEFINITIONS IN AFRIKAN-CENTERED EDUCATION

DEFINITIONS IN AFRIKAN-CENTERED EDUCATION
A RBG Street Scholar Learning Tip: The Foundation of Knowledge is Knowing Definitions of Words
BEST DEFINITION OF AFRICAN CENTERED EDUCATION MY RESEARCH HAS TURNED UP:

Dr. E. Curtis Alexander


African Centered Education is a system of sequentially planned educational opportunities provided for African heritage children, youth and young adults to develop the necessary and required skills to participate in the global marketplace with specific interest on the upliftment and empowerment of their African-American communities and the total development and growth of the African continent.


African Centered Afrocentric Africentric Afrocentricity Africentricity

Wade W. Nobles


"Afrocentric, Africentric, or Afirican Centered" are interchangeable terms representing the concept which categorizes a quality of thought and practice which is rooted in the cultural image and interest of African people and which represents and reflects the life experiences, history and traditions of African people as the center of analyses. It is therein, the intellectual and philosophical foundation which African people should create their own scientific criterion for authenticating human reality."

Steve Biko (1978)


Obviously the African culture has had to sustain severe blows and many have been battered nearly out of shape by the belligerent cultures it collided with, yet in essence even today one can easily find the fundamental aspects of the pure African culture in the present day African One of the most fundamental aspects of our culture is the importance we attach to Man A man-centered society The capacity we have for talking to each other-not for the sake of arriving at a particular conclusion but merely to enjoy the communication for its own sake We regard our living together not as an unfortunate mishap warranting endless competition among us but as a deliberate act of God to make us a community of brothers and sisters jointly involved in the quest for a composite answer to the varied problems of life Any suffering we experience was made much more real by song and rhythm. There is no doubt that the so called 'Negro Spirituals' sung by black slaves in the States as they tiled under oppression were indicative of their African heritage African society had the village community as its basis This obviously was a requirement to suite the needs of a community-based and man-centered society. Africans do not recognize any cleavage between the natural and supernatural. They experience a situation rather than face a problem More as a response of the total personality to the situation that the result of some mental exercise We thanked God through our ancestors before we drank beer, married, worked etc. We would obviously find it artificial to create special occasions for worship. God was always in communication with us and therefore merited attention everywhere and anywhere ( p. 41-45)."

Molefi Asante (1987)


Afrocentricity [African centered] as the placing of African ideals at the center of any analysis that involves African culture and behavior. (p. 6)

I suggest three fundamental Afrocentric themes of transcendent discourse: (1) human relations, (2) humans' relationship to the supernatural, and (3) humans' relationships to their own being. (p. 168)

Paul Hill Jr.'s interpretations


Currently there are many misconceptions about the African Centered Paradigm. Most of its critics have not read the literature. It is primarily an orientation on how one views data, involving location, place and perspective (Asante, 1993). On a more personal level it provides the African American a window to view the world by becoming a transforming agent affording new attitudes, behaviors, beliefs and values. This transforming agent is the only reality for African people (Asante, 1989). African Centeredness is nothing more than what is congruent to the interpretive life of an African person. It is his richly "textured
standing place" (Asante, 1993).

African Centered study is not a matter of color. It looks at any information involving African people and raises questions that allows Africans to be subjects of historical experiences rather than objects on the fringes of another's experience. For example, an Afrocentric view of African conditions during enslavement would view the people not as "slaves" but as "Africans." This view assures a different mental orientation providing a new perspective and attitude closer to the reality of the people (Asante, 1993).

When we center each ethnic group in their own historical and cultural experiences, we expand our knowledge of and appreciation of the human experience. Afrocentric education and its advancement enrich and humanize our world. It is not about cultural separation or racial chauvinism. The African Centered
scholar recognizes that an Afrocentric view is not the only view. This perspective seeks no advantage, no self-aggrandizement, no hegemony in its relation to others (Asante,1993), thus it humanizes our world by fostering mutual dignity and respect.

Maulana Karenga (1994)



Afrocentricity can be defined as a quality of thought and practice rooted in the cultural image and human interest of African people [and their descendants]. To be rooted in the cultural image of African people is to be anchored in the views and values of African people as well as in the practice which emanates from and gives rise to these views and values. (p. 36)

A. Wade Boykin (1986)


Traditional West African culture is centered around: 1) Spirituality, 2) Harmony, 3) Movement, 4) Energy, 5) Affect, 6) Communalism, 7) Expressive Individualism, 8) Oral Tradition, and 9) Social Time Perspective.

Lathardus Goggins II (1996)


To be African centered is to construct and use frames of reference, cultural filters and behaviors that are consistent with the philosophies and heritage of African cultures in order to advance the interest of people of African descent. (p. 18)

Kean College Africana Studies

The African centered perspective rests on the premise that it is valid to position Africa as a geographical and cultural starting base in the study of peoples of African descent (Keto 1989). The objective therefore is to view the world from the perspective of the people studied. The Afro-centric comprehensive model for the teaching and learning of knowledge about African peoples makes possible an understanding of, and appreciation for the social, institutional, cultural and intellectual patterns of African people.

Some things to consider:

1. "African Centered" is a thought (philosophy) not continent or appearance.
2. African Centered is a "how process."
3. Cultural heritage provides the lenses by which we view and the foundation on which we interpret the world.

Pan Africanism

Kwame Anthony Appiah


In its most straightforward version, Pan-Africanism is the political project calling for the unification of all Africans into a single African state, to which those in the African diaspora can return. In its vaguer, more cultural, forms, Pan-Africanism has pursued literary and artistic projects that bring together people in Africa and her diaspora.


Black Nationalism

James Clyde Sellman

Black Nationalism, also known as black separatism, is a complex set of beliefs emphasizing the need for the cultural, political, and economic separation of African Americans from white society. Comparatively few African Americans have embraced thoroughgoing separatist philosophies. In his classic study Negro Thought in America, 1880-1915, August Meier noted that the general black attitude has been one of "essential ambivalence." On the other hand, nationalist assumptions inform the daily actions and choices of many African Americans.

Over the course of the 19th and 20th centuries, Black Nationalists have agreed upon two defining principles: black pride and racial separatism. Black Nationalism calls for black pride and seeks a unity that is racially based rather than one grounded in a specific African culture or ethnicity. Those espousing nationalist or separatist philosophies have envisioned nationalism in quite different ways. For some, Black Nationalism demanded a territorial base; for others, it required only separate institutions within American society. Some have perceived nationalism in strictly secular terms; others, as an extension of their religious beliefs. Black Nationalists also differ in the degree to which they identify with Africa and African culture.

www.blackhistory.eb.com

political and social movement prominent in the 1960s and early '70s in the United States among some African Americans. The movement, which can be traced back to Marcus Garvey's Universal Negro Improvement Association of the 1920s, sought to acquire economic power and to infuse among blacks a sense of community and group feeling. Many adherents to black nationalism assumed the eventual creation of a separate black nation by African Americans. As an alternative to being assimilated by the American nation, which is predominantly white, black nationalists sought to maintain and promote their separate identity as a people of black ancestry. With such slogans as "black power" and "black is beautiful," they also sought to inculcate a sense of pride among blacks.

From: RBG Afrikan- Centered Cultural Development and Education/DEFINITIONS IN AFRIKAN-CENTERED EDUCATION

RBG Problems and Solutions

This CommuniVersity's target audience is the Hip Hop Generation (Blacks / New Afrikans born between 1965 and 1984) and their children.



THE PROBLEM

DEATH OF THE WILLIE LYNCH SPEECH (Part I)

by Prof. Manu Ampim

Since 1995 there has been much attention given to a speech claimed to be delivered by a “William Lynch” in 1712. This speech has been promoted widely throughout African American and Black British circles. It is re-printed on numerous websites, discussed in chat rooms, forwarded as a “did you know” email to friends and family members, assigned as required readings in college and high school courses, promoted at conferences, and there are several books published with the title of “Willie Lynch.”[1] In addition, new terminology called the “Willie Lynch Syndrome” has been devised to explain the psychological problems and the disunity among Black people...Read More

Click for background and historical context:

This speech was delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Lynch was a British slave owner in the West Indies. He was invited to the colony of Virginia in 1712 to teach his methods to slave owners there. The term lynching is derived from his last name.

RBG Street Scholar Ask Why? And Answers with "The Blueprint"

WHY IS THERE SO MUCH FEAR, DEPENDENCY AND DIS-UNITY IN AND AMONG BLACK PEOPLE IN 21ST CENTURY AMERIKKKA

WHY HAS THERE BEEN A NEVER ENDING EFFORT TOWARD THE CRIMINALIZATION OF BLACK MEN IN AMERIKKKA

WHY DO WE ROB, STEAL, KILL AND HURT EACH OTHER SO MUCH

WHY IS POLICE BRUTALITY/MILITARIZATION/ DWB/RACIAL PROFILING AT AN ALL TIME HIGH

WHY ARE BLACK COMMUNITIES THROUGH OUT THE NATION PLAGUED BY POOR PHYSICAL HEALTH AND MENTAL HYGIENE

WHY ARE SO MANY OF US UNDER AND MISEDUCATED

WHY ARE SO MANY OF OUR YOUNG AND OLD LOCK DOWN IN JAILS, PRISONS, ON PROBATION AND/OR PAROLE

WHY ARE THERE SUCH WIDE PROFESSIONAL EDUCATIONAL GAPS WHEN BLACKS ARE COMPARED TO OUR WHITE COUNTERPARTS

WHY IS THERE SUCH A REMARKABLE LACK OF COMPUTER LITERACY SKILLS AMONG OUR YOUNG

WHY DON'T SO MANY OF OUR YOUTH KNOW HOW TO READ AND DON'T WANNA KNOW AND CAN'T SPEAK A SENTENCE STRAIGHT

WHY DOES EVERY YOUNG PERSON WANNA BE A GANGSTA RAPPER AND A THUG

WHY IS THERE A LACK OF WEALTH AND OPPORTUNITIES FOR THE MASSES OF OUR PEOPLE

WHY IS THERE SO MUCH BLACK FAMILY AND COMMUNITY SOCIAL DISORGANIZATION/ALIEN CONTROL / DEGRADATION

WHY ARE WE STILL VICTIMS OF POLITICAL DISENFRANCHISEMENT

WHY ARE WE STILL VICTIMS OF ECONOMIC EXPLOITATION

WHY ARE WE STILL THE VICTIMS OF SOCIAL DEGRADATION

WHY DO WE HAVE SUCH HIGH UNEMPLOYMENT RATES AND UNDER-EMPLOYMENT

WHY ARE THERE SO MANY POOR NEIGHBORHOODS AND SUBSTANDARD HOUSING AND OTHER STRUCTURES

WHY IS THE PRISON INDUSTRIAL COMPLEX AND ITS RECONSTITUTION OF SLAVERY ABLE TO GROW SO FREELY

WHY IS ALCOHOLISM, DRUG ADDICTION, NARCOTIZATION OF OUR COMMUNITIES AND HIV/AIDS GROWING CONSTANTLY

WHY DO SO MANY OF US SUFFER FROM NIGGERIZATION AND HUMANIST-INTEGRATIONIST INBETWEENITY

WHY DO SO MANY BLACK PEOPLE STILL SUFFER FROM PASSIVIST PSYCHOPATHOLOGY

LAST QUESTION:
SHOULD NOT ANY PROCESS , AS "NEW AFRIKANS IN 21 st CENTURY AMERIKKKA,WE ENGAGE IN WORTHY OF THE NAME EDUCATION BE ADDRESSING THESE ISSUES FIRST AND FOREMOST?

THE SOLUTION

RBG BLAKADEMICS (LIBERATION THROUGH PROPER EDUCATION) IS THE SOLUTION

The Miseducation of the Negro(1933), Full Online Text

THE MIS-EDUCATION OF THE NEGRO | AUDIOBOOK

Mouseover this link for the Audiobook Introduction by Anthony Stewart to snap up

RBG Family Code Of Conduct

NO SNITCHING
The Police, Capitalism, the State etc. are an enemy to the people and to work with them is criminal, Ancestral Treason! Loose lips sink ships, snitching is unforgivable./

NO RAPE
To Rape is a violation of a persons physical, mental, and spirit. It is Barbaric and anti-African. Rapist should be dealt with./


BANG FOR UHURU (FREEDOM)
Warriors can only be initiated by an enemy. If you are going to bang-bang on the system, not other Africans./


NO EXPLOITATION
Don’t exploit your people. You live in the hood, they live in the hood and chances are they don’t have anything more than you do. We have enough community leaches and pork chop preachers robbing the people./


WARRIOR CODE
Security first! Protect Women, Children, & Elders. Train; work out get your fighting skills up to par. Police your own community. We don’t need pigs overseeing us./


NO FALSE FLAGGIN’
Red, white, and blue ain’t never did sh*t for you. Don’t be a star-spangled slave. Get on the right team; rally round the flag on some Red, Black, and Green./


DISCIPLINE
Get your mind right, focus and organize your life. Be committed./


BUILD SURVIVAL PROGRAMS
The people come first. You are your Brother/Sisters keeper. Capitalism teaches individualism, which is anti-African. We have to create programs that are for the best interest of the people (especially Food, Clothing and Shelter)./


P.E. (POLITICAL EDUCATION) EACH 1 TEACH 1!
It is important for African people to have knowledge of self. We have to be able to articulate why we are in the conditions we are in, who put us in these conditions and how can we get out of these conditions./


YOUR WORD IS BOND (DEATH BEFORE DISHONOR)
Warriors are only as good as their words. Make your word your bond!

RBG Caveats of "New Afrikan" Liberation

MAXIMUM CULTURAL DEVELOPMENT: Revolutionary Mentality

REVOLUTIONARY ICONS/OUR PROFESSORS
Click the collage for RBG 4 Life Posters / Flyers downloads

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.


Excerpted from Madhubuti, H. R. (1991) Black Men: obsolete, single and dangerous? the Afrikan American Family in transition. Pgs8-9 Chicago: Third World Press.

Response to Obama's "No Excuses" speech at NAACP convention by Carl Dix

Companion Lesson/Forum Discussion:
Cornel West and Carl Dix in Dialogue at Harlem Stage: "The Ascendancy of Obama and the Continued Need for Resistance and Liberation"

Falsification of Afrikan Consciousness ( Dr. Amos Wilson)

The Falsification of Afrikan Consciousness:
Eurocentric History, Psychiatry and the Politics of White Supremacy
(Awis Lecture Series) By Dr. Amos N. Wilson

Description

This book presents two ground-breaking lectures by Amos Wilson. The first, European Historiography and Oppression Exposed: An Afrikan Perspective and Analysis, was among the first contemporary analyses which delineated the role Eurocentric history-writing plays in rationalizing European oppression of Afrikan consciousness. It explicates why we should study history, how history-writing shapes the psychology of peoples and individuals, how Eurocentric history as mythology creates historical amnesia in Afrikans in order to rob them of the material, mental, social and spiritual wherewithal for overcoming poverty and oppression. Moreover, this engrossing lectures the relationship between the rediscovery and rewriting of Afrikan history and achievement of liberation and prosperity by Afrikan peoples. The second lecture, Eurocentric Political Dogmatism: Its Relationship to the Mental Health Diagnosis of Afrikan People, advances the contention that the alleged mental and behavioral maladaptiveness of oppressed Afrikan peoples is a political-economic necessity for the maintenance of White domination and imperialism. Furthermore, it indicts the Eurocentric mental health establishment for entering into collusion with the Eurocentric political establishment to oppress and exploit Afrikan peoples by officially sanctioning these egregious practices through its misdiagnosing, mislabeling, and mistreating of Afrikan peoples’ behavioral reactions to their oppression and their efforts to win their freedom and independence.

EXTRA CREDIT STUDY IN METAPHYSICS