Afrikan-Centered Consciousness Versus The New World Order, Dr Amos Wilson
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Afrikan-Centered Consciousness Versus The New World Order, Dr Amos Wilson

Afrikan-Centered Consciousness Versus The New World Order, Dr Amos Wilson

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Afrikan-Centered Consciousness Versus The New World Order, Dr Amos Wilson Afrikan-Centered Consciousness Versus The New World Order, Dr Amos Wilson Document Transcript

  • AFRIKAN WISDOM Voices of the Ancestors Afrikan-Centered Consciousness Versus The New World Order: Garveyism in the Age of Globalism By Dr. Amos N. Wilson (1999)(Excerpt: From a lecture delivered by Amos N. Wilson at theMarcus Garvey Senior Citizen Center, Brooklyn, NY in 1985; Transcribed by Sababu PlataWe dont have time today to review the history of MarcusGarvey. Rather that try to recap this history, which Imsure most of you are familiar with anyway, Ill just take abrief look at some things I think Marcus Garvey left us asan individual, as an organizational person and as a leaderof Afrikan people.
  • PERCEPTION. One of the major things in the Marcus Garveylegacy was that of his perception of reality. I often talkabout reality in my classes and general lectures so thatattendees would recognize that at the center of onesadjustment to the world, at the center of ones ability todeal with the world, to change the world to suit onesadvantage, is a knowledge of reality. The very essence ofpathology, whether political, ideological, economic, social,or psychological, is a lack of knowledge of reality. Howcan one deal with reality if one does not know what it is?How can you deal with reality if youre blind to it or if it isdistorted?It is somewhat interesting that the brain is locked up inthe darkness of the skull, yet the brain is the central unitthat guides our behavior. It guides that behavior based onthe information it receives from our senses. Therefore,our senses must relay to the brain an accurate knowledgeof reality. This is the only knowledge, ultimately, that thebrain gets from the outside world. The brain, using itsinnate capacities, such as reasoning capacities,comparative capacities, basic knowledge, memory andexperience, uses the information given to it by the sensesto determine how the person is going to deal and copewith reality, how the individual is going to shape reality toits own purposes. Therefore, if that information isdistorted, then the brain determines behavior on thatdistorted information and the individual is maladjusted.This is the case then with a people.It is necessary for a people, if they are coping withreality, if they are trying to advance themselves, to knowthat reality. They need sensors and people who can tell
  • what that reality is, who can inform that as to the natureof that reality such that the decisions the group mustmake in determining how it will behave, how it will shapeits destiny, can be based on the real, not on the unreal. InMarcus Garvey, I see this great sensor, this great seerwho informed us of the real world in which we existed. Notof a dream world, not of a world of wishful thinking, not aworld distorted by hope, but a world that was seen as itis, a world that was sometimes brutally projected to us asa people so that we could use that knowledge to advanceour interests as such. This is a legacy from Garvey thatwe must continue. Regardless of our pain, regardless ofour discouragement, regardless as to what may be goingon, we must be determined to look reality in the face andto use that reality as a base and foundation of ourbehavior.PERCEPTION AND SELF-KNOWLEDGE. I also see in the legacyof Marcus Garvey the legacy of self-knowledge. Teachers,wise men and women from eons past have indicated thatthe foundations of sanity and wisdom rest on a knowledgeof self: knowing self. We know that at the very center ofEgyptian philosophy was the admonition, Know Thyself.That is the essence of wisdom. Garvey thus recognizedthat a lack of knowledge, an amnesia about who and whatwe are, is pathological. We recognize today in psychologythat amnesia is a pathological state of mind; that a peoplewho suffer from a lack of knowledge of themselves and oftheir history, a lack of knowledge of their creation, are apeople who suffer from a loss of identity. We recognize,as Garvey recognized, that this lack of self-knowledgewas deliberately induced into the mind and psyche ofblack people. We could not be Afrikans and slaves at thesame time; we could not hold onto our Afrikan identity,our Afrikan selves, knowledge of our Afrikan culture, and View slide
  • be enslaved; the subordinates of another people. It isonly when that knowledge is removed, erased, degraded,stolen, taken and distorted that we lose our identity. It isthen that an identity is placed upon us by another peopleand by external forces. Therefore, a lack of s e l f -knowledge is a lack of self-awareness. A lack of s e l f -awareness is an insensitivity to the self. But aninsensitivity in the self is also an insensitivity to realityand to the outside world. Without the sensitivity of theoutside world and the self, we are left to blindly stumblefrom one point to another.Ultimately, self-knowledge in its deepest sense is aknowledge of others. We cannot really get to knowourselves deeply without in essence knowing our enemiesand friends and without ultimately knowing the Creator, inwhatever form or fashion. It reasons that to know the selfultimately involves moving beyond the self and seeing theworld from the vantage point of universalism.Consequently we see in Marcus Garvey, in his efforts torescue us from the pathology of racism, the putting ofmajor emphasis on self-knowledge and self-knowing. Wemust recognize today that if we are to regain our Afrikanselves, we must then deeply engage in self-knowledgeand self-knowing.PERCEPTION AND; LACK OF SELF-KNOWLEDGE. Inpsychology, we also recognize that at the center ofpathology is the individuals inability to control the self.One of the amazing things about the human mind when onelooks at it from the point of view of the so-calledunconscious, is that the individual who does not knowhimself and does not know reality, is the individual whoescapes from self-knowledge, is an individual who does View slide
  • not know the roots and bases of his actions. He is anindividual who seems to be determined by external forces(or by internal forces) of which he has little or noknowledge. He is often constantly puzzled by his ownbehavior. He is often a wonderment to himself. Hestruggles against impulses, desires and wishes over whichhe has little or no control because he has, in his escapefrom self-knowing and reality, conceded his self-controland given it over to someone else. In releasing hisidentity and permitting another to place an identity withinhis psyche, he has at the same time placed in the handsof that other the ability to control his behavior.We see in Marcus Garveys legacy that if we are to controlour destiny, we then must control ourselves. We mustenter into phase where the control of our behavior comesunder the domination of our will. The essence in manypsychotherapeutic approaches is to make the individualaware of the unconscious forces, wishes and impulsesthat are determining his behavior against his will. And inmaking these forces conscious, the individual can bringthem under conscious control; the individual can bring hisbehavior under the dominant control of reason and logic.He, then, is not a victim of his emotions. He is not sweptby emotions and feelings only, but his emotions serve hisinterest. His emotions are his handmaidens and he is notjust one who is swept along helter-skelter by feelings andimpulses.We see in Marcus Garvey the ultimate psychotherapist,one who is revealing and who reveals the unconsciouscontrols, the controls that were implanted outside of ourconsciousness by our enemies and oppressors. Yet,despite those controls being outside of our
  • consciousness, they were manipulating our behavior toour own disadvantage. In bringing those unconsciousforces into consciousness, he made it possible for us tobring those forces under our control, rule, logic,rationality, and under the control of the ideology ofnationalism.Often we see in the neurotic and pathological individual,one who has little self-esteem and self-acceptance. Theacceptance of reality, which I referred to in the beginning,ultimately must be the acceptance of ones self. Theacceptance of reality, as Marcus Garvey recognized andprojected, ultimately must mean the acceptance of ourAfrikanicity, the acceptance of the fact that we are anAfrikan people. It seems a bit simple when we state it. Itseems a bit obvious. However, when we engage inpsychotherapy, we recognize that sometimes we have thepatient who comes into the office who is intellectuallyaware and can quite often lecture the therapist in termsof theoretical ideas and the theoretical grounds for histherapeutic work, but who has not recognized andconfronted himself emotionally, who has not really in hisheart accepted what he knows. What I am stating here isthat while we may recognize superficially and intellectuallythat it is important we accept the reality of our Afrikanhistory, we must recognize deeply in our hearts, in thevery bottoms of our psyches, our Afrikanicity.Much of the pathology of Afrikan people today is this vainhope that somehow we will be able to escape our Afrikanheritage, that somehow the white man will become colorblind and will not see us for whom and what we are, thatsomehow we will be looked upon as some kind ofabstraction and as just a man. Not as an Afrikan man, not
  • as a black man, but as a man, a human being only; withoutculture, without recognition, without identity. Too many ofus want to shed our Afrikanicity for this kind of bogus,abstract existence, which is no existence at all, and whichis the ultimate acceptance of invisibility. We mustrecognize that we are an Afrikan people and we will beAfrikan people to the end of time and we must accept allthat goes with that. We must accept the good, the bad,and all of the possibilities that go with being Afrikan. Wemust accept the fact that this white man is never going toaccept us totally, and get used to the idea. Hope is awonderful thing in some senses, but it can be pathologicalin others. The neurotic individual uses hope in apathological way. He lives in hope and does not knowwhen to give it up. Theres a time that hope has to begiven up; when one looks at reality and recognizes realityfor what it is, and one accepts certain aspects of thatreality and moves on it. The hope that this white man isgoing to accept you as one of his own, is one of thosehopes that you must give up. The hope and the dreamthat youre going to be holding hands with little whiteboys and girls; that the white man is going to feed yourchildren before he feeds his own; that hes going toclothe you before he clothes his own; that hes going togive up his ill-gotten gains and wealth in the name of somekind of bogus brotherhood or classless society, is a vainhope. Give it up! Turn it loose! When you turn it loose youwill see a growth and development of self. It would meanthen an acceptance of self. We see this in Marcus Garveyas he got us to accept and tried to get us to accept thereality of ourselves and the reality of our Afrikanicity.He recognized, as we must recognize today, that wecannot get self-acceptance through another peoplesacceptance of us as one of them. Self-acceptance can
  • only be achieved through the self. We must not wait forour enemies to approve of us and to so-call accept us asa way of accepting ourselves. Because, ladies andgentlemen, our enemies, their very lives and very way oflife depend upon our non self-acceptance. If thefoundation of their very culture and the foundation oftheir economic, political and social system is one that isfounded upon the subordination of black people, then youmust recognize that they are not going to give that up.For it would be like giving up their very lives and theirvery existence itself. Therefore, for us to wait around inthe vain hope that through their acceptance we will cometo accept ourselves, is to wait for nothing, because wewill gain nothing as a result of this kind of illusion.One of the things that we must recognize is that ouroppressor represents death; our oppressor is deadly.One of the things that impressed me most when I went tograduate school and rally had my first real contact withthe white educational establishment was that thesepeople are dead. Theres death around them somewhere,which is the reason they are deadly as a people, whyevery advance of knowledge for them is an advancementin the knowledge of destruction. Every advancement inknowledge is an advancement in the ability to kill anddestroy the earth, kill and destroy nature, kill and destroyothers, rape and rob the earth of its wealth, people andlife forms, so much so that now they are having greatdifficulty even reproducing themselves. At the very centerof their lives is death and destruction. We cannot imitatea people who are our oppressors. And we have this kindof silliness that goes on in this system today. You aregoing to complain on one hand about these racist people,about how they enslaved us, exploited us discriminatedagainst us, how they lynched and pillaged us, and then
  • turn right around and see their behavior as something tobe emulated and imitated.Imitation of the oppressor is then equivalent to thetreatment of the self and ones fellows just as theoppressor would treat us. It is equal to the treatment ofthe self and the group in a destructive manner. It equalsthe lack of self-respect and respect for the group, sincethe oppressor lacks respect for us as individuals and as agroup. If our oppressors exploit us, then the imitation ofour oppressor means self-exploitation. Consequently wesee in the legacy of Marcus Garvey, a moving away fromthe imitation of our oppressors and a moving toward theidentification with all that is AfrikanWhen we look at the legacy of Marcus Garvey we seeagain an emphasis on productivity. Marcus Garvey did nothave to read Frederic Engels, Karl Marx and Vladimir Lenin,even though he was familiar with them. He did not have toread those to recognize the intimate relationship betweenthe means of production and the character of a people, torecognize the intimate relationship between the nature ofthe economic relationships of people and their socialrelationships one with the other. It was apparent in hisobserving of our people across the world. He recognized,as we must recognize, that social character is to asignificant extent determined by the nature of social andlabor relations. He recognized intuitively that the eatingat lunch counters with our enemies, the sharing of hotelsand beds with those enemies, the marrying and sleepingwith their daughters, would not advance our interestsultimately as a people; that consuming their productswould not rescue us from subordination. Ultimate freedomand independence is founded on production, upon the
  • creation of employment, upon the creation of labor andthe creation of products for our own consumption. Whenwe look in the world today, we will see that the powerfulnations and people are producing people, not consumingpeople. As Ive often said, you cannot consume yourselfinto equality; you cannot consume yourself into power.Those nations who depend upon consumption will see asthey consume the product of others and do not producethemselves, that they will be consumed by others.IRONY OF EDUCATION. The paradox I have to deal withdaily in my classroom is the amount of lying that must takeplace in the name of education; the amount of outrightdeception that goes by the name of education; how truthmust be nailed to the cross in classroom after classroom;how people tremble, quake and suffer from anxiety whentruth and reality is brought up by their teachers; howpeople are pushed out of the universities and punishedbecause they dare talk about truth; how people think theyshould go to school only to be made comfortable.And each day they sit in my class, Asians, whites,Afrikans, Hispanics and ofttimes its an exercise intwisting, turning and squirming because I dare talk aboutslavery, colonialism, the sickness of Europeans; the lyingdeceptive and devilish nature and the pathology of thepeople who now rule the world; because I dare talk aboutthe irony of where white men sit down and determine thedestiny of a world thats over 90% colored; when I daretell them that they sit in these classes and let thesewhites and their education brainwash and propagandizethem into servitude, and how their education is aneducation into ignorance. But if we are to rescue ourchildren, students and our people, these unpleasant
  • issues must be dealt with forthrightly.When we deal with an assimilationist leadership that seessolutions to our problems as getting our children moresoundly educated in these lies, we are going to see adecline and the destruction of Afrikan people who thinkthat their salvation is one of being educated by the verypeople who destroyed them in the first place.We must recognize that the white mans rule dependsupon ongoing deceptions and lies. Ultimately, then, wecannot see him as the foundation and basis of truth. Thuswe cannot let him be the educator of our children and letthe reality that he projects become our reality. For he issick of mind and heart. He is deceived by his own lies andtherefore the reality he projects must be a lying reality.He suffers and he is deadly. How can we not suffer anddie if we accept what he sees as real and unreal? Thoseleaders who seek to tell us that we can only rescueourselves through accepting the identity of the white manare leaders who will lead us to our peril and our death.We must recognize that if we are to live, we have toremove these kinds of leaders.THE ASSIMILATIONIST TREADMILL. The assimilationist oftenaccepts, consciously or unconsciously, the idea that thewhite man will continue to rule the world. He bases hisideology and political action on the concept that somehowour destiny is not to overthrow the white man; that ourdestiny is not to remove this pathological person; that ourdestiny is not to suppress and bring these sick peopleunder control but heal them in some sort of way, toconvert them, to even become a part of them. Our destiny
  • becomes not one that sees the very system and veryideology upon which these oppressors move as one ofsickness and insanity and therefore in need ofreplacement by an Afrikan-centered and healthy ideologythat comes out of our own self-knowing. This leadershipwants us to accept this sickness as normality and tofollow these pathological beings into self-destruction.And consequently you will see the enemys children, theenemys personality being held up as normal, asrepresenting the norm. Our behavior, to the degree that itdiffers from that of our enemy, is seen as deviant andthus abnormal. To that degree we confuse equality withsameness, where we think that in order to be equal orgreater than our enemy we have to be the same as ourenemy; to the degree we think differentness automaticallyrepresents inferiority and therefore we become alarmedat anything that says we are somehow different from ourenemy. We must recognize, ladies and gentlemen, thatracism is a sickness, that the exploitation and wholesalerape and pillaging of the earth by the Europeanrepresents a pathology and a illness. Therefore, ourdestiny is not one of trying to become a member of thisgang of thieves, but to end its existence here on earth,to inhibit its rapacious ways and to bring this group ofpeople to heel!Yet we have a leadership that makes us think that ouronly crime has been that weve been left out on thelooting of these thieves. We get a leadership that criesabout how were only getting a certain percentage oftheir robbery and thievery. We must recognize, Afrikanpeople, that it is not about getting a piece of the stolengains of these people, but to stop their thievery and rape
  • of the world, period! So it is not about being left out ofthe mainstream; it is about bringing into being a new worldorder.This leadership has thus robbed us of the Marcus Garveylegacy. We have a leadership that has sold usconspicuous consumption as a way of salvaging our egos.It makes us think that we will be equal to the white manwhen we can drive the same cars, have the same jobs,sleep in the same beds and buy in the sameneighborhoods; a consumer equality: not an equality ofownership, not an equality based on wealth.We have had that kind of leadership and thus have seenAfrikan people the world-over, in this country and on theAfrikan continent give up the very basic wealth of theirown lands and their very basic real estate to theirenemies for a few pennies and materials which fade awayand are corruptible. We have a leadership that is notconcerned with developing its own productive capacities,but with merely getting jobs and being identified with theproductive capacities of others, with literally marrying theenemy and thus trying to achieve the status of the enemythrough marriage instead of through strength and power.We have seen this asimilationist leadership, which came tothe fore and to a degree has pushed back the nationalistleadership, reign over the decline of Afrikan people theworld-over; the decline in Afrikan education, thedisruption of the Afrikan family, the retardation of Afrikantechnology, the decline and paralysis of Afrikaneconomics, the rampaging of our community by drugs, thecolonial occupation of our community by foreign police
  • forces and others who are not members of the Afrikancommunity. When we look over the past 20 to 40 years,we see an assimilationist leadership that has brought usto the terrible moral, economic, social, political, andeducational impasse that we are griping about today.To a degree, simultaneous with the rise of assimilationistleadership, I think we had a rise of pseudo-nationalisticleadership; a nationalist rhetoric without a nationalistsubstance, a people who talked a good nationalism butwho do not behave and actualize what that nationalismmeans. We are now engaged in a struggle between truenationalism and counterfeit nationalism. It is time for us toremove those counterfeit nationalists, who are also in asubtle sort of similar way the partners of theassimilationists.THE TRUE NATIONALIST. The true nationalist is notobsessed with the past to the exclusion of the present.One of the things I think you will see in the Marcus Garveylegacy is that while he raised the black mans past togreat heights, project that past and made it a part of theconsciousness of black people, there was a thoroughgoing concern with the present and the future.The true nationalist is forward-looking and futuristic. I seetoo few conferences, too few people concerned with thefuture, even nationalists: "What must we do today tosecure the survival and the advancement of Afrikanpeople the world-over? What must we do to fight off thethreat of the Asian takeover of the world? Are we tothrow off or to see the death of European civilization,only to fall under the yoke of the Asian civilization? We
  • can look out in our streets today and see it coming. It isaround us everywhere. The invasion of our communities byAsians is a sign of times to come.The true nationalist is intrepid. Not that the nationalistdoes not have fear, but he learns to operate in spite offear; fear does not paralyze him. He uses the fear asenergy to move forward and to confront his enemies. Hedoes not hide his fear behind high-sounding phrases, high-sounding scholarship and dredging up the past. Hedredges up the past as a means of integrating it into hispersonality, as a foundation for his movement forward andhis thrust into the future.The true nationalist is entrepreneurial: hes buildingsomething; hes constructing something. We see that inGarvey; not just a concern with the past, not just anidentification with Egypt and other great Afrikan empiresof the past, not just picking up little detail upon littledetail of some Afrikan past, but of a sound movementforward in concrete, brick and mortar construction; asound hands-on developing and actualization of Afrikanideology and political development. He is one who thrustshis fear aside and moves forward, the true Afrikannationalist.He not only respects his ethnic heritage and the gloriesof his ancestors, but he is equally, if not more, concernedwith the inheritance hes going to pass on to his children,with the legacy hes going to give to his children.We see the true nationalist in the guise and person of
  • Marcus Garvey, in the person of the Honorable ElijahMuhammad, who not only complains about the nature ofthe education of Black children but who does somethingabout it. He builds the schools and universities andconstructs and instructs as a part of his nationalistmission..The true nationalist is not obsessed about thedestruction of his civilizations, about the cruelty of hisfate and the devilishness of his enemies. Certainly heanalyzes that and looks at it. Certainly he laments thedestruction of black civilization and the fall of our empiresand kingdoms and our fall from grace to a degree. But hedoes not become traumatized by those falls anddestruction. He does not become obsessed andcompulsive about their analysis. He looks at them, helearns from them, he integrates them into his personalityand ideology, he swears never again, and he movesforward using that knowledge to construct a newcivilization. He looks at the mistakes of his ancestors; helooks at the mistakes of his past civilizations and heintegrates those mistakes into his personality; he thenmoves forward to build new civilizations, new worlds, andfound new empires; not just lament the ones past andgone.Though the true nationalist recognizes the greatness ofOsiris (Asar), Isis (Aset) and all of the rest, he recognizesthat ultimately the pyramids were built by the hands ofmen. I have yet to see a god build a temple. I see menbuilding temples; I see men building cities; I see men andpeople digging the mines; I see people doing the jobs.There is nothing wrong with using the astrologies, theesoteric religions and using the moons and planets as
  • guides for our behavior; but let us not become obsessedwith them to such a degree that we do nothing else. Infact, in my daily life the most retarded people I see, interms of economic, social, political and personaldevelopment, are the ones who know the most about themoon, the most about the planets, the most about thenumbers-and-you (numerology). Why not demonstrate theeffectiveness of what youre talking about into your ownbehavior, life and therefore be a beacon to other people,demonstrate through your life-behavior and habits theeffectiveness of your ideologies, religions and concepts? Idont say dont believe in it; but let it work for you!We can differentiate between the pseudo-nationalist andthe true nationalist in the question of whether his religion,his ideology, his philosophy is serving him or is he merelyserving them.A brief look at the movement of the Asian today. If youstudy a bit of Asian culture you will recognize that at itsvery center is so-called ancestor worship; great respectfor the ancestors. At the center is a huge and longhistory built around tradition. But one of the things thatpuzzles western man (the European) as he looks at theAsian, is how the Asian, though he respects highly hisancestors and engages in ancestor worship and isexceedingly traditional, at the same time technologicallyequals and advances over him. He shows clearly that onecan still respect, love and worship the ancestors yet stillbe very much into the world of today, can still move andadvance technologically and otherwise beyond his or herenemies. The worship and respect for ancestors and therespect for tradition do no imply that we cannot concernourselves with the immediate and with the future. The
  • correct worship of ancestors and the correct praise oftradition is the foundation for and advancement in thefuture.The true nationalist not only educates the wounded egosof adults, but also educates its young. Nationalistorganizations that are concerned almost exclusively withthe education of children are practicing a nationalism thatis incomplete. That is why you see in Marcus Garvey andElijah Muhammad concurrent education of the adults andthe children, an education of the family as a whole and ofindividuals as well. A true nationalist knows he musteducate, as the word nationalism implies, the nation andeveryone in it.The true nationalist recognizes the necessity of buildingboth a national and international government; that weultimately must build in this country a nation, and nationsof Afrikan people the world-over. A true nationalist is notafraid to delegate power. I often warn people not to fallfor people merely because they project a nationalistideology. You must look into their souls; you must look attheir character and see what the character really has in it.It is that which determines your relationship with them,not just the statements of their ideology.Ultimately if we are to control our destiny, as MarcusGarvey indicated, we must become self-governing. Anationalism not talking about self-government, not talkingabout nation-building, not constructing a national network,not constructing a national economic, social, and politicalsystem, is a false nationalism, Brothers and Sisters.
  • A true nationalist not only motivates through language,rhetoric and oratory, but trains. You cannot train a peoplewith a two-hour lecture on Saturdays. Institutions have tobe developed and built so that this training could takeplace. The greater part of their time and the time andefforts of our children should be dedicated to beingtrained to acquire the behavior that we need to advanceour interests. We are not going to get that behavior if wedepend upon that behavior being trained into our childrenby our enemies, by people who need to have ill-adjustedand maladjusted behavior to maintain their power positionin life.The true nationalist grounds his social and politicalphilosophy and practice on a realistic analysis of hissituation. He cognizes his enemies. He is not a slavishreader of foreign sources and of other politicalideologies. Does it mean that he should not read theother people? Certainly he can read the other people, buthis ultimate decision is based on his own analysis, uponthe sound knowledge of himself, who and what he is, andupon his reality.The true nationalist is not a purist to the degree that heis paralyzed. Some of us want to be nationalists but alsowant to be so pure that in the end we end up doingnothing. We end up paralyzed. We would go into business,but thats capitalism, isnt it? So we dont go into that. Wewould do this, but thats in some way related to thisideology or that enemy ideology. So you see the individualoften trying to be such a pure nationalist until he cannotengage in real, practical behavior. He is so concernedabout getting his hands dirty that he dares not do
  • anything at all. We can see the nationalist who is so hungup in his traumas of nationalism and capitalism that hedares not engage in any economic development.Consequently, we get a nationalist who is hung up waitingfor Afrikan communalism to come into being, orcommunism; who is also frightened to engage in any kindof business, because thats capitalism, so he remainsfrozen while the other economic groups move into hiscommunity, taking his economic resources, un-employinghis children and using his wealth against him.The true nationalist is not caught up in indecisiveness andin some pie-in-the-sky dream about classless societies. Hegets engaged in the true work of building andconstruction.The true nationalist is also not afraid to overthrowtradition when tradition is unproductive. He is one whosays: "Even though I revere the Afrikan past and I reverethe Afrikan tradition, that tradition can be built upon. I andmy generation have something to add to that tradition. Ihave a right then to use the legacy of that tradition toconfront the realities of my current times and thus modifythat tradition and see to the survival of my people.The true nationalist is thus not afraid to engage inproductive behavior. Where one sees nationalism, onesees construction, actual growth and development. Whereone sees nationalism, one sees building, one seesinstitutional development; one sees trade, developmentand commerce; one sees restructuring of values,restructuring of priorities; one sees the rebuilding ofrelationships; one sees the reallocation of resources.
  • When we as nationalists say that we are carrying out thelegacy of Marcus Garvey, let us show that legacy inconcrete development, institution building and, ultimately,nation-building. ****** Document From Afrikan Net | Dread Times