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RBG Communiversity 2013| A Multimedia Interactive Guidebook

RBG Communiversity 2013| A Multimedia Interactive Guidebook

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Dedicated to Implementing the Teachings of Our Elders and Ancestors.

Dedicated to Implementing the Teachings of Our Elders and Ancestors.

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Published by: Rbg Street Scholar on Mar 12, 2013
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A Multimedia Interactive Guidebook-2013

Healing is work, not gambling. It is the work of inspiration, not manipulation. If we the healers are to do the work of helping bring our whole people together again, we need to know such work is the work of a community. It cannot be done by an individual. It should not depend on people who do not understand the healing vocation….The work of healing is work for inspirers working long and steadily in a group that grows over generations, until there are inspirers, healers wherever our people are scattered, able to bring us together again. Ayi Kwei Armah

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Dedicated to Implementing the Teachings of Our Elders and Ancestors. Communiversity Mission: TO Represent the interests and concerns of all Learners and Teachers at RBG Communiversity, TO Bring Together all aspects of New Afrikan (Black) peoples life for the purpose of improving our social, political, economic, educational and moral condition in America, TO Encourage Unity among our elders and youth, and the Afrikan Family, Community and Nation at large, TO Discourage and Abate socio-structural, institutional and individual acts and symbols of white supremacy / racism. TO Heighten Awareness and coalitions between all people, regardless of race, sex, religion, or national origin when said groups are willing to work in our best interest, and TO Promote a Hip-Hop-Black Liberation spirit of academic excellence, prestige and scholarship. Project Description This Educational Program and Research Project is Dedicated to Further Building the Hip Hop--Black Liberation Movement Connection by Integrating Conscious Digital Edutainment with A Scholarly Self Directed Learning Environment. Primer The RBG Quest for Black Power Reader | Aluta Continua, A Frolinan Primer

Public Home Page: https://www.facebook.com/RBGCommuniversity
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Education towards Nationhood, Essential Background
By RBG Street Scholar It is abundantly clear that New Afrikans (Afrikan people in America) continue to be miseducated inside and outside of the American education system. This problem is discussed in a variety of ways in conversations every day in our communities throughout America, but very few have committed to implementing academic programs to counter this miseducation. We consider ourselves to be among the very few, as we have chosen to deploy an educational solution for New Afrikan peoples habilitation and National development. RBG Communiversity is not simply articulating the problem; it is striving to be a real-time solution. We believe that the time is ripe (and long overdue) for us heed the long-standing and most often overlooked, calls for Afrikan Unity, Cultural Development, Education and Social Transformation. Such is what RBG Communiversity most fundamentally represents. It is a “National Program of New Afrikan Decolonization” that attempts to positively reflect and impact the cultural, political, socioeconomic and moral needs of the masses of New Afrikan people. RBG Communiversity represents a current-day archetype for New Afrikan Education and Nation-building paradigm and praxis. Contrary to the prevailing, misinformed assumptions, RBG philosophy, ideology and praxis (Black Nationalism and PanAfrikanism) are not rabid hateful assertions of Black supremacy. Unlike white Nationalism and American patriotism, RBG (Black Nationalism and Pan-Afrikanism) and its proponents do not seek to humiliate, exploit, or oppress any person or people. Rather, RBG Communiversity represents a positive affirmation of the cultural, political, social, economic and moral identity and concerns of Afrikan people. In its most rudimentary forms, it reacts to the brutality, psychic violent and repressive conditions under which Afrikan people have historically and continue to live under. The system, business and culture of white supremacy / racism create an environment where whites are necessarily viewed with suspicion, but we are not anti-white. We are Afrikan/ Black on purpose and Black people must first and foremost be beholden to each other. The most basic expression of RBG (Black Nationalism and Pan-Afrikanism ) thought is that Black / Afrikan people in America and throughout the diaspora are bound by the common history and experience of historical chattel and modern day mental slavery, suffering and premature death under the boot heel of white supremacy / racism.

RBG Communiversity 2013 |A Multimedia Interactive Guidebook


Most importantly, RBG is about self-reliance, self-respect and self-defense toward the total liberation and unification of all Afrikan people that desire to defend, define and develop in our own image and interest. In keeping with the spirit of Sankofa ("return and get it" a West Afrikan Symbol of Adinkra Wisdom representing the importance of our learning from the past) you should keep in mind that in the societies of our Afrikan ancestors and current kinsman the oral tradition was / is the method of choice in which history, stories, folktales and spiritual beliefs were /are passed on from generation to generation. Webster's dictionary defines "oral" as, "spoken rather than written," and it defines the word "tradition" as, "transmittal of elements of a culture from one generation to another especially by oral communication." It is the power of the Afrikan oral tradition integrated with written documentation that sits at the core of this compilation. We believe that the ultimate end of intellectual growth and development for students of Afrikan decent in 21st America should first and foremost be a deeper overstanding and a fuller appreciation of Afrikan people’s rich history and continuing struggle for individual and collective self-definition and political economic development as a Nation within a Nation. Reading, thinking and reflecting with close attention to this book’s scholastic guidance you learn to see more, understand more and uncover more, thus prepare yourself for a richer, more selfless and more meaningful contributions to self and kind. As you read / study these essays please keep in mind, education is not eternal and timelessly written in stone, but should be situated historically, socially, intellectually, written and read at particular times, with particular intents, under particular historical conditions, with particular cultural, personal, gender, racial, and class perspectives at center. Through this multimedia learning program you will be afforded the opportunity to see ideology in operation, as our curricular content comprises a weeding the past, the present and the future struggles and movement of various Nationalist and PanAfrikanist groups, organizations, movements and formations in real-time. Finally, this guide is provided as a cypher and portal of entry to encourage and enhance critical reading, thinking and writing based in the Afrikan Idea.
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In the words of Sekou Toure “to us, Revolution means the collective movement initiated by a group of men or by a whole people, and supported by their conscious determination to change an old degrading order into a new, progressive order in view of ensuring the safeguard and development of collective and individual interests, without any discrimination whatsoever. The People’s Revolution, to us, remains thus a collective consciousness in motion, and a collective movement guided by conscience and whose ultimate aim is the continued progress of man and the People.” Revolution and Religion—Excerpts from Enhancing the People’s Power

More on *New Afrikan Academic Foundations:
Black Nationalism and Pan-Afrikanism Black Nationalism (BN) advocates a racial definition (or redefinition) of black national identity, as opposed to multiculturalism. There are different Black Nationalist philosophies but the principles of all Black Nationalist ideologies are 1) Black unity, and 2) Black selfdetermination / political, social and economic independence from White society. Video Icebreaker

RBG Communiversity 2013 |A Multimedia Interactive Guidebook


*We of the New Afrikan Independence Movement spell "Afrikan" with a "k" because Afrikan linguists originally used "k" to indicate the "c" sound in the English language. We use the term "New Afrikan," instead of Black, to define ourselves as an Afrikan people who have been forcibly transplanted to a new land and formed into a "new Afrikan nation" in North America. That withstanding, in this paper New Afrikan, Black, African American and Afrikans in America are used interchangeably in accordance with citations used. Learn more RBG FROLINAN STUDIES COLLECTION

Martin Delany

Martin Delany is considered to be the grandfather of Black Nationalism. Inspired by the apparent success of the Haitian Revolution, the origins of Black Nationalism in political thought lie in the 19th century with people like Marcus Garvey, Elijah Muhammad, Henry McNeal Turner, Martin Delany, David Walker, Henry Highland Garnet, Edward Wilmot Blyden, Paul Cuffe to name a few. The repatriation of Afrikan slaves to Liberia or Sierra Leone was a common Black Nationalist theme in the 19th century.

UNIA-ACL Marcus Garvey's Universal Negro Improvement Association of the 1910s and 1920s represents the largest and most powerful Black Nationalist movement to date, claiming 11 million members at its heights. Although the future of Afrika is seen as being central to Black Nationalist ambitions, some adherents to black nationalism are intent on the eventual creation of a separate black American nation in the U.S. or Western hemisphere. According to Wilson Jeremiah Moses in his famous work Classical Black Nationalism, Black Nationalism as a philosophy can be examined from three different periods giving rise to various ideological perspectives for what we can today consider what Black Nationalism really is. The first being pre-Classical Black Nationalism beginning
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from the time the Afrikans were brought ashore in the Americas to the Revolutionary period. After the Revolutionary War, a sizable number of Afrikans in the colonies, particularly in New England and Pennsylvania, were literate and had become disgusted with their social conditions that had spawned from Enlightenment ideas. We find in such historical personalities as Prince Hall, Richard Allen, and Absalom Jones a need to found certain organizations as the Free Afrikan Society, Afrikan Masonic lodges and Church Institutions. These institutions would serve as early foundations to developing independent and separate organizations. By the time of PostReconstruction Era a new form of Black Nationalism was emerging among various AfrikanAmerican clergy circles. Separate circles had already been established and were accepted by Afrikans in American because of the overt oppression that had been in existence since the inception of the United States. This phenomenon led to the birth of modern Black Nationalism which stressed the need to separate and build separate communities that promote strong racial pride and also to collectivize resources. This ideology had become the philosophy of groups like the Moorish Science Temple and the Nation of Islam. Although, the Sixties brought on a heightened period of religious, cultural and political nationalism, Black Nationalism would later influence afrocentricity. Marcus Garvey Marcus Garvey encouraged black people around the world to be proud of their race and to see beauty in their own kind. A central idea to Garveyism was that black people in every part of the world were one people and they would never advance if they did not put aside their cultural and ethnic differences and unite. Black people, Garvey felt, should love and take care of other black people. The principles of Garveyism are race first, self-reliance and nationhood. Race first is the idea that black people should support other black people first and foremost, self-reliance is the idea that black people should be politically and economically self-reliant (it was important to Garvey that black people develop businesses owned and operated by black people and that they patronize these businesses) and nationhood is the idea that black people should create a United States of Afrika which would safeguard the interests of black people worldwide. To

RBG Communiversity 2013 |A Multimedia Interactive Guidebook


disseminate the UNIA's program, Garvey founded the Negro World newspaper and to encourage black economic independence, he founded the Black Star Line in 1919 as well as the Negro Factories Corporation. The UNIA also initiated the Universal Afrikan Legion, a paramilitary group, the Black Cross Nurses, the Afrikan Black Cross Society and the Black Cross Trading and Navigation Corporation. Garvey attracted millions of supporters and claimed eleven million members for the UNIA. Marcus Garvey, however, did not advocate that all black people should leave the United States to emigrate to Afrika (a strong United States of Afrika would protect the interests of all black people everywhere in the world so a physical migration of all black people in the West was unnecessary and, in some cases, undesirable). Although Marcus Garvey was an ardent supporter of racial separatism (he encouraged black people to separate themselves from whites residentially, develop their own all black businesses and schools, and preached against inter-racial marriage as 'race suicide'), he made it clear that he held no hostility towards whites and believed in the equality of all human beings. Garvey set the precedent for subsequent Black Nationalist and pan-Afrikanist thought including that of Kwame Nkrumah (and several other Afrikan leaders) the Nation of Islam, Malcolm X and most notably, Carlos Cooks (who is considered the ideological son of Marcus Garvey) and his Afrikan Nationalist Pioneer Movement. Marcus Garvey's beliefs are articulated in The Philosophy and Opinions of Marcus Garvey. Malcolm X

Malcolm X Between 1953 and 1965, while most black leaders worked in the civil rights movement integrate black people into mainstream American life, Malcolm X preached independence. He maintained that Western culture, and the Judeo-Christian religious traditions on which it is based, was inherently racist. Constantly ridiculing mainstream civil rights leader Dr. Martin Luther King, Jr., Malcolm X declared that nonviolence was the "philosophy of the fool". In response to Reverend King's famous "I Have a Dream" speech, Malcolm X quipped, "While King was having a dream, the rest of us Negroes are having a nightmare." Malcolm X believed that black people must develop their own society and ethical values, including the self-help, community-based enterprises that the black Muslims supported. He also
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thought that Afrikan Americans should reject integration or cooperation with European Americans until they could achieve cooperation among themselves. Malcolm called for a "black revolution." He declared there "would be bloodshed" if the racism problem in America remained ignored, and he renounced any sort of "compromise" with whites. After taking part in a Hajj (pilgrimage to Mecca), he recanted extremist opinions in favor of mainstream Islam and ["true brotherhood"], and was soon after assassinated during a speech held at The Audubon Ballroom, NYC. Upon his return from Mecca, Malcolm X abandoned his commitment to racial separatism; however, he was still in favor of Black Nationalism and advocated that black people in the U.S. be self-reliant. The beliefs of post-Mecca Malcolm X are articulated in the charter of his Organization of Afro-American Unity (a Black Nationalist group patterned after the Organization of Afrikan Unity). Frantz Fanon

While in France Frantz Fanon wrote his first book, Black Skin, White Mask, an analysis of the impact of colonial subjugation on the black psyche. This book was a very personal account of Fanon’s experience being black: as a man, an intellectual, and a party to a French education. Although Fanon wrote the book while still in France, most of his other work was written while in North Afrika (in particular Algeria). It was during this time that he produced his greatest works, A Dying Colonialism and perhaps the most important work on decolonization yet written, The Wretched of the Earth.. In it, Fanon lucidly analyzes the role of class, race, national culture and violence in the struggle for national liberation. In this seminal work Fanon expounded his views on the liberating role of violence for the colonized, as well as the general necessity of violence in the anti-colonial struggle. Both books firmly established Fanon in the eyes of much of the Third World as the leading anti-colonial thinker of the 20th century. In 1959 he compiled his essays on Algeria in a book called L'An Cinq: De la Révolution Algérienne.

RBG Communiversity 2013 |A Multimedia Interactive Guidebook


Black Power Movement

Black Power was a political movement expressing a new racial consciousness among black people in the United States in the 1960s and 1970s. Black Power represented both a conclusion to the decade's civil rights movement and an alternative means of combating the racism that persisted despite the efforts of black activists during the early 1960s. The meaning of Black Power was debated vigorously while the movement was in progress. To some it represented Afrikan-Americans' insistence on racial dignity and self-reliance, which was usually interpreted as economic and political independence, as well as freedom from European American authority. These themes had been advanced most forcefully in the early 1960s by Malcolm X. He argued that black people should focus on improving their own communities, rather than striving for complete integration, and that black people had a duty to retaliate against violent assaults. The publication of The Autobiography of Malcolm X (1965) created further support for the idea of Afrikan-American self-determination and had a strong influence on the emerging leaders of the Black Power movement. Other interpreters of Black Power emphasized the cultural heritage of black people, especially the Afrikan roots of their identity. This view encouraged study and celebration of black history and culture. In the late 1960s black college students requested curricula in AfrikanAmerican studies that explored their distinctive culture and history. Still another view of black Power called for a revolutionary political struggle to reject racism and economic exploitation in the United States and abroad, as well as colonialism. This interpretation encouraged the alliance of non-whites, including Hispanics and Asians, to improve the quality of their lives.

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Uhuru Movement

The Uhuru Movement is the largest contemporary black movement advocating Black Nationalism and was founded in the 1980s in St. Petersburg, Florida. Composed mainly of the Afrikan People's Socialist Party, the Uhuru Movement also includes other organizations based in both Afrika and the United States. These organizations are in the process of establishing a broader organization called the Afrikan Socialist International. "Uhuru" is the Swahili word for freedom. The Republic of New Afrika (RNA) A was a social movement organization that proposed three objectives. First, the creation of an independent Black-majority country situated in the southeastern region of the United States. The vision for this country was first promulgated on March 31, 1968, at a Black Government Conference held in Detroit, Michigan, United States. Proponents of this vision lay claim to five Southern states (Louisiana, Mississippi, Alabama, Georgia, and South Carolina) and the Black-majority counties adjacent to this areain Arkansas, Tennessee and Florida. A similar claim is made for all the Black-majority counties and cities throughout the United States. Second, they demanded several billion dollars in reparations from the US government for the damages inflicted on Black people by chattel enslavement, Jim Crow segregation, and persistent modern-day forms of racism. Third, they demanded a referendum of all Afrikan Americans in order to decide what should be done with their citizenry. Regarding the latter, it was claimed that Black people were not given the choice to decide in regard to what they wanted to do after emancipation.

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New Afrika (PG-RNA) The Black Government Conference was convened by the Malcolm X Society and the Group on Advanced Leadership (GOAL), two influential Detroit-based organizations with broad followings. This weekend meeting produced a Declaration of Independence (signed by 100 conferees out of approximately 500), a constitution, and the framework for a provisional government. Robert F. Williams, a revolutionary human rights advocate then living in exile in China, was chosen as the first President of the provisional government; attorney Milton Henry was named First Vice President (a student of Malcolm X's teachings); and Betty Shabazz, widow of Malcolm X, served as Second Vice President. The Provisional Government of the Republic of advocated/advocates a form of cooperative economics through the building of New Communities—named after the Ujamaa concept promoted by Tanzanian President Julius Nyerere; militant self-defense through the building of local People's Militias and an aboveground standing army called the Black Legion; and respect for international law through the building of organizations that champion the right of self-determination for people of Afrikan descent. During its existence, the organization was involved in numerous controversial issues. For example, it attempted to assist Oceanhill-Brownsville in seceding from the United States during the conflict that took place there. Additionally, it was involved with shootouts at New Bethel Baptist Church in 1969 (during the one-year anniversary of the founding) and another in Jackson, Mississippi, in 1971 (where it had begun to start its occupation of the South on a single farm). Within both events, law-enforcement officials were killed as well as injured and harsh legal action was imposed against organizational members. The US Federal Bureau of Investigation (FBI) believed the Republic of New Afrika to be a seditious group and conducted raids on its meetings, which led to violent confrontations, and the arrest and repeated imprisonment of RNA leaders noted above. The group was a target of the COINTELPRO operation by the federal authorities but was also subject to diverse Red Squad activities of Michigan State Police and Detroit Police Department—among other cities. There is a new era for "The Republic". It is the party of THE BLACK PATRIOTS-a moderately conservative group of New Afrikans that believe in demonstrating compassion and prosperity for all people (most especially, NEW AFRIKANS (former Afrikan-Americans). To form a more perfect union, the Republic of New Afrika is the foundation to create change politically, economically, socially and culturally among the
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descendants of slaves in America. The critical difference in "The Republic" is the collective effort to strategically purchase land in centralized regions of the United States of America.

RBG Honorable Marcus Mosiah Garvey Studies Collection (22)
By Rbg Street Scholar

Marcus Garvey’s lessons in learning, “The Who, What, Why and How of Reading”
EXCERPTS: These lessons and guideposts in learning can be found in Marcus Garvey, Message to the People, The Course of Afrikan Philosophy, edited by Dr. Tony Martin. The Honorable Marcus Mosiah Garvey presents his formula for learning in his courses on Afrikan Philosophy in the 1930s. I think it is most appropriate to preface this series of essays with a review of Mr. Garvey’s formula for learning as we continue to build our Knowledge of Self and seek specific guideposts to our development as a people.
RBG Communiversity Courses of Study Collections 2012, Summer and Fall Semesters

Lesson 1: One must never stop reading. Read everything that you can read, that is of standard knowledge. Don’t waste time reading trashy literature. The idea is that personal experience is not enough for a human to get all the useful knowledge of life, because the individual life it too short, so we must feed on the experience of others. Lesson 2: Read history incessantly until you master it. This means your own national history, the history of the world, social history, industrial history, and the history of the different sciences; but primarily, the history of man. If you do not know what went on before you came here and what is happening at the time you live, but away from you, you will not know the world and will be ignorant of the world and mankind.

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Lesson 3: To be able to read intelligently, you must first be able to master the language of your country. To do this, you must be well acquainted with its grammar and the science of it. People judge you by your writing and your speech. If you write badly and incorrectly they become prejudiced towards your intelligence, and if you speak badly and incorrectly, those who hear you become disgusted and will not pay much attention to you, but in their hearts laugh after you. Lesson 4: A leader who is to teach men and present any fact of truth to man must first be taught in his subject. Lesson 5: Never write or speak on a subject you know nothing about, for there is always somebody who knows that particular subject to laugh at you or to ask you embarrassing questions that may make others laugh at you. Lesson 6: You should read four hours a day. The best time to read is in the evening after you have retired from your work and after you have rested and before sleeping hours, but do so before morning, so that during your sleeping hours what you read may become subconscious, that is to say, planted in your memory. Lesson Lesson 7: Never keep the constant company of anybody who doesn’t know as much as you or (is) as educated as you, and from whom you cannot learn something from or reciprocate your learning. Lesson 8: Continue always in the application of the things you desire educationally, culturally, or otherwise, and never give up until you reach your objective. Lesson 9: Try never to repeat yourself in any one discourse in saying the same thing over and over again except when you are making new points, because repetition is tiresome and it annoys those who hear the repetition. Lesson 10: Knowledge is power. When you know a thing and can hold your ground on that thing and win over your opponents on that thing, those who hear you learn to have confidence in you and will trust your ability. Lesson 11: In reading books written by white authors, of whatever kind, be aware of the fact that they are not written for your particular benefit of your race. They always write from their own
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point of view and only in the interest of their own race. From: Message to the People: The Course of Afrikan by Marcus Garvey, Tony Martin (Editor), September 1986 This book was originally written as a primer for RBG Street Scholars Think Tank’s FROLINAN. Thus, to talk about its purpose is to preface it within the context of the Think Tank.

RBG Communiversity’s Pedagogical Approach
With strict attention to developing our students’ basic education skills in the context of the highest standards of academic excellence, suitable for one to confidently sit for high stake exams(i.e. SAT/ACT and MCATs, LSATs), we simultaneously advance the psycho-emotional healing and spiritual upliftment of our people by providing KNOWLEDGE, WISDOM AND OVERSTANDING of the historo-cultural, socio-political and psycho-educational experiences of Afrikans in America in a way that “RADICALLY REAPPRAISES EDUCATION” from the pained and angry perspective of the oppressed black community.

THE TEACHER’S RESPONSIBILITY TO THE LEARNER 1. To help learners identify the proper starting points for their personalized learning program and to discern relevant modes of examination and reporting back on their progress. 2. To encourage learners to view Afrikan-centered knowledge and truth as both historical and contextual realities. 3. To enable the learner to see value-system conceptual frameworks as cultural constructs, and to appreciate that they can act on their world individually and collectively to transform said constructs. 4. To create a partnership with learners by negotiating individualized learning contracts for goals, strategies, and evaluation criteria, 5. To be an inspirer and manager of the RBG learning experience rather than simply an information provider. 6. To help learners acquire the needs assessment techniques necessary to discover what objectives they should set for themselves. 7. To encourage the setting of objectives that can be met in several learning domains, ie. cognitive, psychomotor and affective, and offer a variety of options for evidence of successful performance. 8. To provide self-directed learners (SDL) with objectives, learning strategies, resources, and evaluation criteria to guide their study, and academic growth. 9. To teach inquiry skills, time management, problem solving, critical thinking, decision making, personal development, and self-evaluation. 10. To act as an advocate for educationally undeserved and mis-educated New Afrikan populations by facilitating their access to proper knowledge and objectively reliable study tools and resources. 11. To help learners navigate, locate and negotiate RBG learning resources

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12. To help learners develop positive attitudes and feelings of independence relative to learning, thus building self-esteem, self-image and self-concept as Afrikan people. 13. To offer resources and methods that take into account learner personality types and learning styles. 14. To design and develop high-quality teaching / learning tools and resources according to Web 2.0 academic and technology trends, standards and learner responses / feedback.


In NATIONBUILDING, Agyei Akoto has produced a volume that challenges all Afrikan people, particularly those of us in the United States, to confront with seriousness the responsibilities of educating for liberation, and the reality that the goal of liberation must be Nationhood. This book is a masterpiece of vision. More importantly, by writing candidly about the experience produced by 20 years of sustained kazi (work) within a collective of creative thinkers and doers, the author helps readers understand how the wisdom he reveals in NATIONBUILDING was developed. One appreciates, through Agyei's writing that nationbuilding is the process that gives us form and substance within humanity; it is through this process that we create and
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recreate the culture that defines our lives. RBG Blakademics Web 2.0 curriculum is proving to be one of the most extensive and engaging Nation Building academic demostrations online. It was implemented five years ago and uses Dr. Akoto’s Nationhood- Afrikan Centered Curriculum Standards as its core outline. RBG Blakademics TV (5 Theme Channels)

Curricular Domains, Fields and Aims Outline
ACTI (Afrikan Centered Thematic Inventory) I. Spirituality and the Psycho-Affective Domain SPIRITUAL AWARENESS Aim: To transmit the knowledge of Afrikan spiritual tradition, and develop an appreciation for tradition and the ability to apply the major principles to self, family and community

ayer MORAL CONSCIOUSNESS Aim: To foster an understanding and willingness to be guided by those principles that characterizes the righteous and just person -Principles of MAÁT and Book of Going Forth by Day

FAMILY AS BASIC SPIRITUAL AND MORAL UNIT Aim: To develop an understanding and appreciation for the dynamics affecting the Afrikan family; to recognize its centrality to the Afrikan nationality, and work to revitalize it orkshop and Tutorial -Updated
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SELF-KNOWLEDGE PRACTICE Aim: To facilitate the achievement of total knowledge of self as a unique extension of the collective, defined by the collective and committed to it -Self Directed LearningTool for Breaking the Chains of Psychological Slavery By Uhuru Hotep ANCESTRAL VENERATION Aim: To facilitate the acquisition and valuing of the wisdom of the ancestors; and to foster a commitment to restore their works and make those works even better than before -A RBG Blakademics II. Cultural and Ideological Domain THE PRIMACY OF AFRIKAN CIVILIZATION AND THE AFRIKAN ORIGIN OF THE HUMAN SPECIES Aim: To develop and inform a complete and more comprehensive historical consciousness, from antiquity to the contemporary, that will be the basis for Afrikan unity and development -MultiMelanins Paper-2011 Updated AFRIKAN HERITAGE AND CULTURAL UNITY Aim: To develop an appreciation of the need to foster cultural, and political unity among all Afrikan people, and to commit oneself to that task of Ancient Kemet-Nana Baffour Amankwatia II AFRIKAN CENTERED HISTORICAL PERSPECTIVE (Afrikan Perspective on all Knowledge and Intellectual Endeavor) Aim: To develop a commitment to reconstruct Afrikan culture through the reclamation of Afrikan history and the critical/creative analysis of all knowledge and experience from an Afrikan centered perspective of Slavery in America-A RBG Black History Month Multi-media Special

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IDEOLOGICAL CLARITY (CONSCIOUSNESS), COMMITMENT AND CONDUCT Aim: To foster identification with and a desire to participate in the ongoing dialogue aimed at creating a coherent and dynamic Afrikan/ nationalist ideology for the liberation and independence of Afrikan people

BEAUTY AND AESTHETICS Aim: To foster the development of a sense of the beautiful and righteousness that is Afrikan centered Asili Black Writers, Poets and Playwrights 1711-Present WHITE SUPREMACY/ RACISM STUDIES Aim: To develop an awareness and sensitivity to the dynamics of white supremacy. To facilitate the development of personal and collective strategies to counteract the effects of racism/white supremacy MAAFA 21-Genocide of Blacks in 21st Century America -Companion Reader III. Socio-Political and Economic Domain PAN AFRIKAN POLITICAL AND ECONOMIC UNITY, COOPERATION AND DEVELOPMENT Aim: To instill commitment to developing Pan Afrikan cultural, political and economic unity and cooperation. -Black Star Rising-RBG Empowerment CoRBG Artist and Businesses: Get RBG Graphics, Press Design & Promotional Packages that Engage AFRIKAN IN AMERICA NATIONALITY Aim: To foster the commitment to the development of an organized, unified, productive and dynamic nationality of Afrikans in America -Compiled & Edited by Phillip m and RBG's Current Academic Contributions

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NATIONAL AND COMMUNITY LEADERSHIP Aim: To develop an awareness of the necessary qualities of leadership and to inculcate those necessary values and skills of leadership that are essential to the liberation and development of Afrikan people Quotable Elders and Ancestors DEMOCRATIC PLURALITY OF RACIAL/ETHNIC NATIONALITIES IN THE AMERICAN POLITICAL ECONOMY Aim: To foster a profound awareness of the psychic and constitutional entrenchment of white racial/ethnic supremacy in the U.S. and to advance the Afrikan nationality within the "nation of nations" that the American political economy in fact is. The Shape of Things to Come- A Master PlanOrganization of Afro-American Unity-MX and the OAAU Aims and Objectives HUMAN AND CIVIL RIGHTS Aim: To foster an awareness of one of the higher goals of social activism, the creation of a world order that is culturally pluralistic and truly democratic, equalitarian, and just Street Scholar IMPEDIMENTS Aim: To inculcate a clear understanding of the historical impediments to Afrikan liberation and development, and further to provide a clear criteria for identifying and handling those less obvious impediments to the advancement of the race -The Maafa / Ongoing European Holocaust of Afrikan Enslavement Collection -POLITICS,WAR, POLICE STATE AND GLOBAL ECONOMIC CRISIS G

INSTITUTIONAL AND NATIONHOOD GOALS Aim: To foster a clear understanding of our mission to build the institutional infrastructure of an independent nationality (Nationhood), and to foster a conscious commitment and conduct to advance the New Afrikan Nation and Afrikan race toward independence and freedom, and the human race toward greater humanity ation of the New Afrikan Nation

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concentrically integrated; so one learns- teaches multiple domains simultaneously, as against linear subject-based curricula. For example, the Standard American curriculum most Afrikan children in America are taught from goes in a straight line, By contrast RBG is circular. Five curricular domains provide the basis for the organization of the subject content within RBG Communiversity’s various curricula. Each curricular domain consists of one or more curriculum fields. The curriculum fields provide the actual structural basis for RBG’s organization and presentation of subject matters within the curriculum. The purpose of listing the several fields under the curricular domains is to establish their relationships with the assumptions and aims of the ACTI (Afrikan Centered Thematic Inventory) above. The curriculum fields are listed below under the curricular domains, and include the subject areas that comprise the respective fields of learning- teaching in RBG Communiversity’s various integrated curricula. CURRIULA OURLINE: I. Cultural Ideological A. Culture and Ideology B. Creativity II. Spiritual Psycho-Affective A. Self-Knowledge B. Ethics and Morality III. Socio-Political and Economic A. Political Economy B. Cognition and Inquiry C. Technology D. Mathematics

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E. Sciences F. Computer Sciences

IV. Technology A. Mathematics B. Science C. Computer Science D. Functional Skills V. Nation building (Practical Applications) A. Career Development Apprenticeships B. Research Theory and Practicum’s AFRIKAN CENTERED EDUCATION: THE BACKGROUND C. Community Development Projects Companion: Intellectual Warfare/ a 2 hour Video presentation by Dr. Jacob H. Carruthers D: Organizational Experience

Intellectual Warfare-Professor Jacob H. Carruthers -Jedi Shemsu Jehewty LINK TO FULL VIDEO GRID Professor Jacob H. Carruthers Jedi Shemsu Jehewty (February 15, 1930 -- January 4, 2004) Jacob H. Carruthers is a founding director of the Association for the Study of Classical African Civilizations and a current member of its national board of directors. He is a founding member of both the Kemetic Institute of Chicago and the Temple of the African Community of Chicago. He is the acting director of the Center for Inner City Studies, Northeastern Illinois University, where he also serves as a professor. He is the author of Science and Oppression, The Irritated Genie, and MDW NTR Divine Speech. Intellectual Warfare By: Jacob Carruthers A scholarly work several years in the making, Intellectual Warfare testifies that the foundation of modern Western thought, theory, and practice can be traced back to ancient African thought, theory, and practice. Dr. Carruthers exposes the African influence on Greek and Roman thought and its influence on the development of modern Western society, then establishes the urgency to Guidebook defend and honor the role of Ancient RBG Communiversity 2013 |A Multimedia Interactive 22 African |Page civilizations on this major event...LEARN MORE

AFRIKAN CENTERED EDUCATION: THE HISTORICAL BACKGROUND Afrocentric education is education targeted towards Afrikan people. The premise behind it is the notion that human beings can be subjugated and made servile by limiting their consciousness of themselves and by imposing certain selective aspects of alien knowledge on others.[1] To control a peoples culture is to control their tools of self-determination in relationship to others.[2] Afrocentrists argue that what educates one group of people does not necessarily educate and empower another group of people. Philosophy Afrocentric education has as one of its tenets, decolonizing the Afrikan mind. The central objective in decolonizing the Afrikan mind is to overthrow the authority in which alien traditions exercise over the Afrikan .[3] In order to achieve this, Eurocentric ideology must be dismantled from everyday Afrikan life. This is not to say that the Afrikan is to reject foreign tradition, but she or he is to deny its authoritative control in the culture of the Afrikan , and denounce allegiance to this authoritative control. Decolonizing the Afrikan mind seeks to mentally liberate Afrikan s. Economic and political control can never be complete or effective without mental control. It is then clear that an Afrocentric education is essential based on the idea of mental liberation. Education Education was understood to be a process of harnessing the inner potential, and thus it is imperative to equip the youth with an awareness of their identity. The term "miseducation" was coined by Dr. Carter G. Woodson to describe the process of systematically depriving Afrikan Americans of their knowledge of self. Dr. Woodson believed that miseducation was the root of the problems of the masses of the Afrikan American community and that if the masses of the Afrikan American community were given the correct knowledge and education from the beginning, they would not be in the situation that they find themselves in today. Dr. Woodson argues in his book, The Mis-Education of the Negro, that Afrikan Americans often valorize European culture to the detriment of their own culture. The problem concerning formal education is seen by Afrocentrists to be that Afrikan students are taught to perceive the world through the eyes of another culture, and unconsciously learn to see themselves as an insignificant part of their world. An Afrocentric education does not necessarily wish to isolate Afrikan s from a Eurocentric education system but wishes to assert the autonomy of Afrikan s and encompass the cultural uniqueness of all learners. A school based on Afrikan values, it is believed, would eliminate the patterns of rejection and alienation that engulf so many Afrikan American school children, especially males. The movement for Afrikan RBG Communiversity 2013 |A Multimedia Interactive Guidebook 23 | P a g e

centered education is based on the assumption that a school immersed in Afrikan traditions, rituals, values, and symbols will provide a learning environment that is more congruent with the lifestyles and values of Afrikan American families. History Afrikan -centered education has been an active area of Afrocentrism for many decades. See: RBG 18TH TO EARLY 20TH CENTURY STREET SCHOLARS COLLECTION 19th and early 20th century Edward Wilmot Blyden, an Americo-Liberian educator and diplomat active in the pan-Africa movement, perceived a change in perception taking place among Europeans towards Afrikan s in his 1908 book Afrikan Life and Customs, which originated as a series of articles in the Sierra Leone Weekly News.[4] In it, he proposed that Afrikan s were beginning to be seen simply as different and not as inferior, in part because of the work of English writers such as Mary Kingsley and Lady Lugard, who traveled and studied in Africa.[4] Such an enlightened view was fundamental to refute prevailing ideas among Western peoples about Afrikan cultures and Afrikan s. Blyden used that standpoint to show how the traditional social, industrial, and economic life of Afrikan s untouched by "either European or Asiatic influence", was different and complete in itself, with its own organic wholeness.[4] In a letter responding to Blyden's original series of articles, Fante journalist and politician J.E. Casely Hayford commented, "It is easy to see the men and women who walked the banks of the Nile" passing him on the streets of Kumasi.[4] Hayford suggested building a University to preserve Afrikan identity and instincts. In that university, the history chair would teach “Universal history, with particular reference to the part Ethiopia has played in the affairs of the world. I would lay stress upon the fact that while Ramses II was dedicating temples to 'the God of gods, and secondly to his own glory,' the God of the Hebrews had not yet appeared unto Moses in the burning bush; that Africa was the cradle of the world's systems and philosophies, and the nursing mother of its religions. In short, that Africa has nothing to be ashamed of in its place among the nations of the earth. I would make it possible for this seat of learning to be the means of revising erroneous current ideas regarding the Afrikan ; of raising him in self-respect; and of making him an efficient co-worker in the uplifting of man to nobler effort.[4]” The exchange of ideas between Blyden and Hayford embodied the fundamental concepts of Afrocentrism. In the United States, during the early 20th century and the Harlem Renaissance, many writers and historians gathered in major cities, where they began to work on documenting
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achievements of Afrikan s throughout history, and in United States and Western life. They began to set up institutions to support scholarly work in Afrikan -American history and literature, such as the American Negro Academy (now the Black Academy of Letters and Arts), founded in Washington, DC in 1874. Some men were self-taught; others rose through the academic system. Creative writers and artists claimed space for Afrikan -American perspectives. Leaders included bibliophile Arthur Schomburg, who devoted his life to collecting literature, art, slave narratives, and other artifacts of the Afrikan diaspora. In 1911 with John Edward Bruce, he founded the Negro Society for Historical Research in Yonkers, New York. The value of Schomburg's personal collection was recognized, and it was purchased by the New York Public Library in 1926 with aid of a Carnegie Corporation grant. It became the basis of what is now called the Arthur Schomburg Center for Research in Black Culture, based in Harlem, New York. Schomburg used the money from the sale of his collection for more travel and acquisition of materials.[5] Hubert Henry Harrison used his intellectual gifts in street lectures and political activism, influencing early generations of Black Socialists and Black Nationalists. Dr. Carter G. Woodson co-founded the Association for the Study of Afrikan American Life and History (as it is now called) in 1915, as well as the The Journal of Negro History, so that scholars of black history could be supported and find venues for their work. Among their topics, editors of publications such as NAACP's The Crisis and Journal of Negro History sought to include articles that countered the prevailing view that Sub-Saharan Africa had contributed little of value to human history that was not the result of incursions by Europeans and Arabs.[6] Historians began to theorize that Ancient Egyptian civilization was the culmination of events arising from the origin of the human race in Africa. They investigated the history of Africa from that perspective. In March 1925 Schomburg published an essay "The Negro Digs Up His Past" in the Survey Graphic in an issue devoted to Harlem's intellectual life. The article had widespread distribution and influence, as he detailed the achievements of people of Afrikan descent.[7] Alain Locke included the essay in his collection The New Negro. Afrocentrists claimed The Mis-Education of the Negro (1933) by Carter G. Woodson, an Afrikan American historian, as one of their foundational texts. Woodson critiqued education of Afrikan Americans as "mis-education" because he held that it denigrated the black while glorifying the white. For these early Afrocentrists, the goal was to break what they saw as a vicious cycle of the reproduction of black self-abnegation. In the words of The Crisis editor W. E. B. Du Bois, the world left Afrikan
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Americans with a "double consciousness," and a sense of "always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity."[8] In his early years, W. E. B. Du Bois, researched West Afrikan cultures and attempted to construct a pan-Afrikan ist value system based on West Afrikan traditions. In the 1950s Du Bois envisioned and received funding from Ghanaian president Kwame Nkrumah to produce an Encyclopedia Afrikan a to chronicle the history and cultures of Africa. Du Bois died before being able to complete his work. Some aspects of Du Bois's approach are evident in work by Cheikh Anta Diop in the 1950s and 1960s. Du Bois inspired a number of authors, including Drusilla Dunjee Houston. After reading his work The Negro (1915), Houston embarked upon writing her Wonderful Ethiopians of the Ancient Cushite Empire (1926). The book was a compilation of evidence related to the historic origins of Cush and Ethiopia, and assessed their influences on Greece. 1960s and 1970s The 1960s and 1970s were times of social and political ferment. In the U.S. were born new forms of Black Nationalism, Black Power and Black Arts Movements, all driven to some degree by identification with "Mother Africa." Afrocentric scholars and Black youth also challenged Eurocentric ideas in academia. The work of Cheikh Anta Diop became very influential. In the following decades, histories related to Africa and the diaspora gradually incorporated a more Afrikan perspective. Since that time, Afrocentrists have increasingly seen Afrikan peoples as the makers and shapers of their own histories.[9] You have all heard of the Afrikan Personality; of Afrikan democracy, of the Afrikan way to socialism, of negritude, and so on. They are all props we have fashioned at different times to help us get on our feet again. Once we are up we shan't need any of them any more. But for the moment it is in the nature of things that we may need to counter racism with what Jean-Paul Sartre has called an anti-racist racism, to announce not just that we are as good as the next man but that we are much better. —Chinua Achebe, 1965[10] In this context, ethnocentric Afrocentrism was not intended to be essential or permanent, but was a consciously fashioned strategy of resistance to the Eurocentrism of the time.[8] Afrocentric scholars adopted two approaches: a deconstructive rebuttal of what they called "the whole archive of European ideological racism" and a reconstructive act of writing new selfconstructed histories.[8] At a 1974 UNESCO symposium in Cairo titled "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script", Cheikh Anta Diop brought together scholars of Egypt from around the world.[11] Key texts from this
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period include: * The Destruction of Black Civilization (1971) by Chancellor Williams * The Afrikan Origins of Civilization: Myth or Reality (1974) by Cheikh Anta Diop * They Came Before Columbus: The Afrikan Presence in Ancient America (1976) by Ivan Van Sertima Some Afrocentric writers focused on study of indigenous Afrikan civilizations and peoples, to emphasize Afrikan history separate from European or Arab influence. Primary among them was Chancellor Williams, whose book The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D. set out to determine a "purely Afrikan body of principles, value systems (and) philosophy of life".[12] 1980s and 1990s In the 1980s and 1990s, Afrocentrism increasingly became seen as a tool for addressing social ills and a means of grounding community efforts toward self-determination and political and economic empowerment. In his (1992) article "Eurocentrism vs. Afrocentrism", US anthropologist Linus A. Hoskins wrote: The vital necessity for Afrikan people to use the weapons of education and history to extricate themselves from this psychological dependency complex/syndrome as a necessary precondition for liberation. [...] If Afrikan peoples (the global majority) were to become Afrocentric (Afrocentrized), ... that would spell the ineluctable end of European global power and dominance. This is indeed the fear of Europeans. ... Afrocentrism is a state of mind, a particular subconscious mind-set that is rooted in the ancestral heritage and communal value system.[13] American educator Jawanza Kunjufu made the case that hip hop culture, rather than being creative expression of the culture, was the root of many social ills.[14] For some Afrocentrists, the contemporary problems of the ghetto stemmed not from race and class inequality, but rather from a failure to inculcate Black youth with Afrocentric values.[15] In the West and elsewhere, the European, in the midst of other peoples, has often propounded an exclusive view of reality; the exclusivity of this view creates a fundamental human crisis. In some cases, it has created cultures arrayed against each other or even against themselves. Afrocentricity’s response certainly is not to impose its own particularity as a universal, as Eurocentricity has often done. But hearing the voice of Afrikan American culture with all of its attendant parts is one way of creating a more sane society and one model for a more humane world. -Asante, M. K. (1988)[16] In 1997, US cultural historian Nathan Glazer described Afrocentricity as a form of multiculturalism. He wrote that its influence ranged from sensible proposals about inclusion of more Afrikan material in school curricula to what he called senseless claims about Afrikan primacy in all major technological achievements. Glazer argued that Afrocentricity had become
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more important due to the failure of mainstream society to assimilate all Afrikan Americans. Anger and frustration at their continuing separation gave black Americans the impetus to reject traditions that excluded them.[17] Today, Afrocentricity takes many forms, including striving for a more multicultural and balanced approach to the study of history and sociology. Afrocentrists contend that race still exists as a social and political construct.[15] They argue that for centuries in academia, Eurocentric ideas about history were dominant: ideas such as blacks having no civilizations, no written languages, no cultures, and no histories of any note before coming into contact with Europeans. Further, according to the views of some Afrocentrists, European history has commonly received more attention within the academic community than the history of sub-Saharan Afrikan cultures or those of the many Pacific Island peoples. Afrocentrists contend it is important to divorce the historical record from past racism. Molefi Kete Asante's book Afrocentricity (1988) argues that Afrikan -Americans should look to Afrikan cultures "as a critical corrective to a displaced agency among Afrikan s." Some Afrocentrists believe that the burden of Afrocentricity is to define and develop Afrikan agency in the midst of the cultural wars debate. By doing so, Afrocentricity can support all forms of multiculturalism.[18] Afrocentrists argue that Afrocentricity is important for people of all ethnicities who want to understand Afrikan history and the Afrikan diaspora. For example, the Afrocentric method can be used to research Afrikan indigenous culture. Queeneth Mkabela writes in 2005 that the Afrocentric perspective provides new insights for understanding Afrikan indigenous culture, in a multicultural context. According to Mkabela and others, the Afrocentric method is a necessary part of complete scholarship and without it, the picture is incomplete, less accurate, and less objective.[19] Studies of Afrikan and Afrikan -diaspora cultures have shifted understanding and created a more positive acceptance of influence by Afrikan religious, linguistic and other traditions, both among scholars and the general public. For example religious movements such as Vodou are now less likely to be characterized as "mere superstition", but understood in terms of links to Afrikan traditions. In recent years Afrikan a Studies or Africology[9] departments at many major universities have grown out of the Afrocentric "Black Studies" departments formed in the 1970s. Rather than focusing on black topics in the Afrikan diaspora (often exclusively Afrikan American topics), these reformed departments aim to expand the field to encompass all of the Afrikan diaspora. They also seek to better align themselves with other University departments and find continuity
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and compromise between the radical Afrocentricity of the past decades and the multicultural scholarship found in many fields today.[20] Reference Notes 1. Woodson, Dr. Carter G. (1933). The Mis-Education of the Negro. Khalifah's Booksellers & Associates. 2. Akbar, Dr. Na'im.(1998) 3. Chinweizu (1987). Decolonizing the Afrikan Mind. Sundoor Press.) 4. Blyden, Edward Wilmot (1994-03-01). Afrikan Life and Customs. Black Classic Press. ISBN 978-0933121430. 5. NYPL, Schomburg Center for Research in Black Culture 6. "The Afrikan Origin of the Grecian Civilisation", Journal of Negro History, 1917, pp.334-344 7. Arthur Schomburg, "The Negro Digs Up His Past", The Survey Graphic, Harlem: March 1925, University of Virginia Library, accessed 2 Feb 2009 8 Tejumola Olaniyan, "From Black Aesthetics to Afrocentrism", West Africa Review, Issue 9 (2006) 9. a b Henry Louis Gates (Editor), Kwame Anthony Appiah (Editor), Afrikan a: The Encyclopedia of the Afrikan and Afrikan -American Volume 1. Page 114, Oxford University Press. 2005. ISBN 0195170555 10. Chinua Achebe, The Novelist as Teacher, 1965 11. Bruce G. Trigger, "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script: Proceedings of the Symposium Held in Cairo from 28 January to 3 February 1974 by UNESCO", The International Journal of Afrikan Historical Studies, Vol. 13, No. 2 (1980), pp. 371-373 12. The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D., p. 19 1987 13. Linus A. Hoskins, Eurocentrism vs. Afrocentrism: A Geopolitical Linkage Analysis, Journal of Black Studies (1992), pp. 249, 251, 253. 14. Hip-Hop vs MAAT: A Psycho/Social Analysis of Values Jawanza Kunjufu 1993 15. a b Achieving Blackness: Race, Black Nationalism, and Afrocentrism By Algernon Austin. ISBN 0814707076 16. Asante, M. K. (1988). Afrocentricity. Trenton, NJ: Africa World Press Inc. Page 28 17. We Are All Multiculturalists Now By Nathan Glazer Published 1997 Harvard University Press ISBN 067494836X

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18. Teasley, M.; Tyson, E. (2007). "Cultural Wars and the Attack on Multiculturalism: An Afrocentric Critique". Journal of Black Studies 37 (3): 390. doi:10.1177/0021934706290081. 19. Using the Afrocentric Method in Researching Indigenous Afrikan Culture by Queeneth Mkabela The Qualitative Report Volume 10 Number 1 March 2005 178-189 20. Out of the Revolution: The Development of Afrikan a Studies By Delores P. Aldridge, Carlene Young. Lexington Books 2000. ISBN 0739105477

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