Dwt: A Tool for Breaking the Chains of Psychological Slavery By Uhuru Hotep
1. RBG Blakademics January, 2011
(An Introduction to the 4th Principle of the Johari Sita)
Dwt: A Tool for Breaking the Chains of Psychological Slavery
By Uhuru Hotep
Hypertext Contents
(First Movement) Background ................................................................................................ 1
Foreground ............................................................................................................................... 2
Futureground ........................................................................................................................... 4
(Second Movement) Introduction............................................................................................ 7
Sovereignty is Our Goal .......................................................................................................... 8
Conclusion ............................................................................................................................... 9
Glossary.................................................................................................................................. 10
References.............................................................................................................................. 11
(First Movement) Background
"Having a fool is one of the basic ingredients of and incidents to the making of the slavery system." -
Willie Lynch
The European American ruling elite and their agents, from George Washington and
Thomas Jefferson to Bill Clinton and George W. Bush, have clearly understood that
their preeminent status, class dominance, and economic superiority are contingent
upon carefully managing the thinking processes and cleverly exploiting the labor of
the African American people. During the time of Washington and Jefferson - two of
America's most notorious slave owners - most Africans in the 13 British North
American colonies (which later became the United States) were in bondage, both
physically and psychologically. Consequently, it was easy for Europeans to control
the thinking and steal the labor of Africans.
It took a Civil War (1861-5) and Abraham Lincoln's Emancipation Proclamation (1863)
to initiate a legal process, which culminated in the passage of the 13th Amendment to
the U.S. constitution in 1865, to move this nation toward ending the physical
enslavement of African people. And, it took an additional 35 years, or until 1900,
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before Southern Blacks en masse began to escape from the physical slavery of the
share cropping system. Only by migrating North into America's urban industrial
centers were the Black masses able to bring an end to 300-years of physical
enslavement.
Because it is a deeply entrenched, intergenerational, mental disorder afflicting the
vast majority of our people, the effort to liberate ourselves from psychological
enslavement has been no easy matter. Unlike the physical slavery we left behind in
the South, we brought our mental slavery North with us. Psychologist Na'im Akbar
(1989), the world's foremost authority on Black psychological slavery, discovered that
the European American system of slave making perfected in this country over the
past 350 years cleverly weaves psychological conditioning and limited education with
outright terrorism and premeditated violence to create a dense tapestry of African
dependence on and service to those who oppress them. Willie Lynch, a mysterious
18th century Caribbean planter considered to be a master handler of slaves, best
sums up the American approach to slave making.
According to the story, Willie Lynch was invited to the U.S. by a group of wealthy
Virginia and Carolina plantation owners in 1712 to teach them the "art" of slave
making. Lynch taught the Americans that the long-range goal of Black enslavement is
to "create a dependency state so that we may be able to get from them useful
production for our business and pleasure." Using six "cardinal principles" perfected on
his plantation, Lynch found that he could "break the will to resist" of his slaves by
using techniques he created for domesticating his wild horses which rendered them
both - man and beast - submissive and dependent, ready to serve his every need
(Akoto & Akoto: 278).
To create self-perpetuating, lifelong, dependent Black slaves, Lynch advocated using
an "instruction of containment" to disconnect them from their "original historical base"
along with organizing their family structure by dictating male - female relations and
child rearing practices (Akoto & Akoto: 278, 280). While the historical authenticity of
Willie Lynch may be suspect, can we doubt his historical accuracy when it comes to
revealing what has been the true nature of Black-White relations in this nation these
past 200 years?
Foreground
"Cast aside illusion, prepare to struggle." -Mao Zedong
It is 200 years later, but the game hasn't changed, only the playing field. The White
ruling elite created public education system - even when managed and staffed by
Blacks - knowingly provides African communities with an "instruction of containment"
designed to keep us disconnected from our "original historical base" and powerless.
And, this same White ruling elite through their powerful media and social institutions
still shapes our family structure to suit their economic needs by dictating Black male -
Black female relations. Two hundred years later and we are still in a "dependency
state" exploited for the "business and pleasure" of others just as Willie Lynch
instructed.
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For African people in the U.S., the end goal of our 21st century psychological slavery
is the same today as it was in 1619 when the first 19 Africans arrived at Jamestown,
Virginia. The European American hegemony seeks to exploit African labor and
resources for European American enrichment. It is just that simple. Over the past 350
years, the White American ruling elite, perhaps best symbolized by Willie Lynch, has
perfected a system of Black psychological enslavement based on elementary mind
control techniques.* For example, during most of the 17th, 18th, and 19th centuries, it
was a capital offense for enslaved African Americans to learn to read or write in any
language. Consequently, during most of their history in this country, Africans were
illiterate; what they knew about the world was restricted, in the main, to only what
their White masters wanted them to know.
Following the Civil War, dozens of European American missionaries, mostly women
and primarily from Massachusetts and Pennsylvania, traveled South to serve as the
first teachers of the recently freed Africans. They brought with them, as Booker T.
Washington (1900) noted, materials, curricula and pedagogy best suited for genteel
Bostonians and urbane Philadelphians, and thus devoid of any practical knowledge or
skills suited for improving Black southern rural life.
By 1933, the European control, or better said, "containment," of African American
education had produced such havoc that it prompted Harvard-trained historian Carter
G. Woodson to publish The Mis-Education of the Negro, a stunning expose of the
self-alienating effects of American educational practice in the African American
community. For the past 100 years, the American system of public (mis)education
has effectively trained millions of African people to play roles supportive of the
political and economic institutions controlled by their oppressors insuring
intergenerational White domination and intergenerational Black subordination. The
Civil Rights Era spawned the Black Consciousness Movement of the 1960s and 70s,
impregnated by the Pan African nationalist spirit of Marcus Garvey, Queen Mother
Moore, Eljiah Muhammad, Malcolm X, and Kwame Ture among others planted
Afrocentric seeds that took root, grew and blossomed in the 1980s and 90s.
Today, what has changed is not the game or the playing field, it is our understanding
of game (war) theory and game (war) strategy. For example, psychologist Wade
Nobles (1986) coined the metaphorical term conceptual incarceration to help us
better understand a key aspect of the psychological slavery that shackles African
people. Conceptual incarceration results from our unwitting adoption of erroneous
concepts, ideas, views, opinions and theories about ourselves as African people,
about Europeans, and about the world. It is Nobles' contention that the debilitating
anti-Black, anti-African attitudes in the belief systems of virtually all Black people
regardless of class, education, or religious orientation are largely to blame for the
underdeveloped state of African communities in the U.S. and abroad.
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Dr. Nobles also believes that since our behavior is influenced by what we think about
ourselves and the world, large numbers of African people are imprisoned by false
beliefs about themselves and the world which generates behaviors that keep us
among the poor in every nation. We all, in varying degrees as Black people socialized
under White supremacy, have internalized a set of beliefs that compel us to serve the
needs of our oppressors while blatantly neglecting our own group development.
These are the "invisible chains" that bind us.
Futureground
"Free your mind, and your ass will follow." -George Clinton
One tool for breaking the chains of psychological slavery and freeing African people
from the shackles of conceptual incarceration is a process I call Dwt (Dwat) after the
Kemetic (ancient Egyptian) word that signifies the daily transformations wrought by
the rising and the setting of the sun. Dwt is the fourth principle of the Johari Sita and
thus a scientific method for removing the psychological chains of mental bondage.
Rooted in Erriel Addae's (1996) notion of nyansa nnsa da or "thought without
boundaries," at its most elementary levels, Dwt equips us to experience then actively
promote what Thomas Kuhn (1970) called a paradigm shift - in our case, from
European centered too African centered world views. At its highest level, Dwt
promotes harmonizing the human will with the Universal Will, a process the Kemites
called Maat.
Dwt emancipates African people from the dungeon of false beliefs about ourselves,
others and the world because it provides us with a new set of historically accurate
facts, concepts, theories, and perspectives about ourselves, about others, and about
the world based on our African cultural and intellectual heritage. African centered
scholars, like Maulana Karenga, Molefi Asante, Linda Myers, Wade Nobles, Na'im
Akbar, Marimba Ani, Amos Wilson, Kwame Akoto, Jacob Carruthers, Asa Hilliard and
a host of others, are developing a lexicon to free us from conceptual incarceration -
not only by replacing our false, limited concepts and ideas with correct ones, but also
by expanding and re-centering our analyses, definitions, and understanding of
ourselves and the world.
In addition, our African centered scholars have discovered that much of what is
passed off in our schools, in our churches, in our civic organizations, and by the
media as universal truths are nothing more than select European theories, practices,
preferences, and customs wrapped around a core of Jewish mythology and folklore.
Today, our psychological slavery in large measure is self-imposed; we have allowed
others to imprison us in their ethnic or cultural group's concepts and beliefs. In short,
we have been contained by our infatuation with Europe's knowledge; therefore, we
have scant knowledge of our own.
Dwt, for African people, is a journey of rediscovery and reconnection inspired by what
the Akan people of Ghana, Togo, and Cote d'Ivoire call sankofa. Sankofa posits that
the wisdom is reaching back and reconnecting with the best of one's ancestral
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traditions, customs, and practices. We American Africans are blessed because we
are perhaps the only large group in the U.S. with a tricultural heritage. We have three
cultural traditions we can mine for "gold": African, European, and Native American. As
recipients of European centered education, most African Americans have an
abundance of operational concepts from our European "gold mine."
But that is not enough; we cannot empower ourselves, our people, or Abibiman (The
Black Nation) merely by adopting the world views, belief systems, and life styles of
European Americans. Our salvation will not come from imitating others, but only from
being our authentic, African selves. That is why we sankofa, which means that we: (1)
extract the "gold" from our African and Native American heritages (two long
neglected, untapped sources of potent operational concepts) and (2) assess our
European cultural borrowings through the lenses of African and Native American
philosophy and tradition. In cases where there are conflicting world views, we
gravitate toward the traditional wisdom of Africa. Mwalimu Shujaa (1996) sees this
process of African cultural "gold mining" and European cultural sifting as aspects of
re-Africanization.
Dwt, because it vigorously promotes re-Africanization, breaks African people out of
conceptual incarceration by shifting what psychologist Julian Rotter (1966) calls our
locus of control from external sources to internal sources. It is Dr. Rotter's belief that
individuals (and my belief that entire communities) have either an internal or external
locus or center of control.
People and communities that have internal centers of control believe that through
their own persistent effort, they can rearrange or change their life conditions without
outside approval or assistance. Because they believe deeply that they are the
"captains of their fate" and the "masters of their destiny," they feel empowered,
optimistic, creative, productive, energetic, and positive. Because of this deep faith in
themselves, their people, and hard work, they are willing to take calculated risks to
fulfill their dreams. Such people are successful and such communities are
autonomous, wholesome places to live and raise children.
On the other hand, people and communities that have an external center of control
believe at their core that they cannot arrange their lives and construct their futures
without the active approval of and assistance and guidance from external human
agencies. Those with an external locus of control look for powerful others to think,
legitimize and provide for them. They are victims of a psychology of dependence
often to the extent that they are willing to place their lives and the lives of their
children in the hands of others who they believe will treat them fairly. Because they
believe that others are better equipped to make decisions about their fate than they
themselves, they are considered child-like and foolish, worthy of exploitation and
abuse by their oppressors. Such people and communities languish in a "dependency
state," depressed, demoralized, and disenfranchised.
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The American institution of psychological slavery is predicated on African people
maintaining an external locus of control. Through a variety of tactics and strategies,
like those advocated by Willie Lynch, slave masters shifted the self-perception (locus
of control) of most captured Africans from that of "prisoners of war," which is an
internal focus to "accommodating slaves," an external focus. As Akoto and Akoto
(2000) pointed out, there are vast differences in how these two groups see the world.
Though both are "constrained by the dominant order," the prisoner of war or P.O.W.
"steadfastly refuse to accept the legitimacy or permanence of his/her condition."
She/He constantly seeks opportunities to escape from, sabotage, or destroy her/his
captors.
Even in the face of unspeakable horror and brutality, the P.O.W. maintains her/his
internal locus of control, which Akoto and Akoto believe to be "an unbreachable
psycho-emotional fortress anchored in the unknowable depths and expanse of the
spirit." Once they escaped from slavery, British and American slave owners called
African P.O.W.s, Maroons, a term which comes from the Spanish word cimarrones,
meaning "wild ones."
Stripped of the "spirit" of resistance inherent in knowing one's ethnic group history,
culture and traditions, the slave, on the other hand, accepts "the current order as
permanent and seeks only to modulate the personal discomfort associated with that
order." Forsaking all thought of rescue and seeing small chance for permanent
escape, over time, vast numbers of African P.O.W.'s came to see their European
captors as first their masters, and then their superiors and benefactors thereby
completing their conversion to "accommodating slaves." In exchange for petty
creature comforts, favorite status, or merely, like house slaves, close physical
proximity to their beloved masters, slaves, by definition, are content to center their
locus of control only on those external "rewards" provided by their masters.
Dwt teaches that the maintenance and perpetuation of African psychological
enslavement and its chief expression, conceptual incarceration, pivot on African
people maintaining an external locus of control. As long as we turn away from Africa
and our ancestral wisdom and embrace as solutions to our life problems the views of
Europeans, Arabs, Asians, Jews and others from outside of our traditional African
cultural centers, we will remain the servants of Europeans, Arabs, Asians, and Jews,
in both thought and deed.
Because of its emphasis upon re-Africanization, Dwt ends our "dependency state,"
liberating us from psychological slavery and conceptual incarceration by re-centering
us in traditional African knowledge bases. This re-centering returns us to Maroon
status, permanently shifting our locus of control from external or European-based
concepts and definitions to internal or African and Native American-based concepts
and definitions. For African people, Dwt may be our most effective strategy for
combating European mind control and defeating its attendant, psychological slavery.
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Reversing the Psychological Effects of Slavery in
the African American Community: A Meditation
(Second Movement) Introduction
"The limits of tyrants are prescribed by those whom they oppress." -Frederick Douglass
African Americans are the only group of American immigrants whose ancestors came
to these shores involuntarily. As prisoners of war (POWs), Africans were captured or
kidnapped then brought to the Americas where the slave making process was
completed. If they survived the five to six week trans-Atlantic voyage of horrors known
as the "middle passage," African POWs were then trained for a life of obedient,
faithful service to their European captors.
Usually initiated in the West Indies and commonly called "seasoning," the first two-to-
three years of life under White slavery for what the Europeans called a "raw negro"
was devoted largely to forced labor and rudimentary language instruction. It was
during this period that POWs were made to work 16 or more hours per day and learn
from "seasoned" slaves the rudiments of their captor's language (Franklin & Moss,
1994; Parish, 1989; Jordan, 1968; Haley, 1976). Despite frequent revolts and the
constant Maroon presence, slowly over the course of time, the vast majority of African
POWs were either murdered or converted into slaves (Aptheker,1968; Price, 1979;
Franklin & Schweninger, 1999).
Slave owners used a myriad of tactics and strategies, from physical violence,
terrorism and brutality to family destruction, forced miscegenation and mis-education,
to transform Africans and their descendants into slaves (Blassingame, 1979; Van
Deburg,1979; Oakes, 1983; White, 1985; Akbar, 1989; Spring, 1997). As evidenced
by our complete political and economic dependency on European Americans and
their institutions, we are still enslaved, psychologically and emotionally, to the children
of our former masters (Muhammad, 1965; Wright, 1984; Akbar, 1989; Baldwin, 1992;
Wilson, 1993). Slavery in the U.S. may have ended in 1863, but the African American
people are still reeling from the after shocks of a 350-year holocaust of
dehumanization, disenfranchisement, and dependency known today as the Maafa
(Ani, 1994; Borishade, 1996; Farrakhan, 1993; Akbar, 1989).
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Sovereignty is Our Goal
"Our next assignment in history is nation manage-ment and nation structure." -John Henrik Clarke
To rescue African Americans from intergenerational dependency on European
Americans and their institutions - which is the psychological aftermath of 300 years of
slavery - requires that we invert the seasoning process. Africans in large numbers first
came to these shores as POWs and then they were systematically terrorized,
methodically brutalized, deliberately mis-educated - in a word, "seasoned" - into
accepting first slave status and now second class citizenship. But, before they were
POWs, Africans were free and sovereign people. And that is where we must return;
national sovereignty is our one and only destination.
To get back home will require that we travel a well-defined path leading to a number
of critical junctions. These junctions are important milestones that signal that we are
indeed making progress and headed in the right direction. Reaching our destination of
mental liberation requires travel in reverse order starting from our present-day status
as quasi-educated, pseudo-citizens. We move next to the point of establishing a
POW mind set and world view, which slowly awakens our Maroon consciousness, the
consciousness of autonomous nationhood.
As stated earlier, this journey of return to our source I call Dwt after the Kemetic word
for the daily transformations occasioned by the rising and setting of the sun. Dwt, in
essence, is a journey of rediscovery and reconnection that leads African Americans
toward freedom and wholeness through three distinct stages of self-awareness and
self-recognition.
Stage I Start Point: Well-Seasoned, Mis-Educated Quasi-Citizen.
The intergenerational Black dependency state (Lynch, 1712) demands an instruction
of containment (Lynch, 1712) to produce an external locus of control (Rotter, 1966)
and exclusive eurocentric world views and frames of reference (Woodson, 1933),
which confines African Americans to conceptual incarceration (Nobles, 1986), and
thus psychological enslavement by our assimilationist-integrationist fantasies and
yearnings (Akbar, 1989).
Stage II Mid-Point: ReAfricanized Black POWer Practitioner.
As a result of constant sankofa practice, which incorporates a process psychologist
Linda Myers (1988) calls Belief Systems Analysis, a system educator Mwalimu
Shujaa (1996) calls the D-R-C method, and a perspective philosopher Erriel Addae
(1996) calls nyansa nnsa da, the African American escapes from conceptual
incarceration, internalizes his/her locus of control, and negates the "instruction of
containment" inherent in European centered world views. The impetus to break the
bonds of dependency is heightened with knowledge of the American tradition and
legacy (1619-present) of White domination and oppression and the American tradition
and legacy of Black resistance and triumph.
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Stage III End Point: 21st Century Maroon Freedom Fighter.
Self-emancipated from all forms of psychological slavery, centered in the best of
traditional African philosophical belief systems and world views, empowered by an
indigenous African religion and speaking at least one African language, the 21st
century Maroon actively works for African American national sovereignty through
service in Pan African nationalist organizations. Committed to restoring Maat (truth,
justice, order, harmony, and balance) and terminating the maafa, Maroons are
servant leaders in the tradition of Harriet Tubman, David Walker, Ida B. Wells, Marcus
Garvey, Mary McLeod Bethune, Elijah Muhammad, Martin Luther King, Malcolm X,
Fannie Lou Hamer, and Kwame Ture. Active in their families and communities as well
as the larger African World, they joyfully embrace the role of scholar-warrior-family-
nation builder as their life's mission and work (Akoto & Akoto, 2000; Williams, 1974).
Conclusion
"We ain't what we want to be, and we ain't what we gonna be, but thank God we ain't what we was." -
African American Proverb
Completing the journey from psychological enslavement/dependency, or Stage I,
back to Stage III - group autonomy, world leadership and planetary restoration - is the
cosmic assignment, divine mission, and thus supreme life challenge facing the
African American people. This is the great task that our history and this century
places before us. Taking it on requires unprecedented clarity, courage, and
commitment.
We begin, however, with the clear understanding that millions of African Americans
are stuck permanently at Stage I. As well-seasoned, half-educated, quasi-citizens
willingly deceived by illusions of inclusion, they are content to live out their lives as
faithful servants to the European hegemony; they see no compelling reason to do
otherwise. Only the complete collapse of the European world order would shake them
out of their lethargic, myopic dependency of thought and deed.
And those few who re-Africanize and reach Stage II are extremely susceptible to co-
optation, content with the fact that they have a little knowledge, but not enough to
build on what they have learned or to pass it on. Just as in the days of our Great
Enslavement, many are called, but few are chosen. Only the boldest, the baddest,
and the bravest dared to reach out for the freedom and the responsibility that Maroon
life guaranteed.
Perhaps one out of a hundred who re-Africanizes and self-emancipates will reach
Stage III. But, that is all we need to win. Victory is ours when 21st century Maroon
freedom fighters form trans-national family-based alliances to harness the political
and economic power inherent in our historical vision of total African emancipation.
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Glossary
Belief Systems Analysis - Approach to transpersonal psychotherapy rooted in African
philosophical principles and designed to move African people toward self-empowerment and
wholeness (Myers, 1988).
Conceptual Incarceration - State of being bound and limited in both thought and action by
our self-imposed containment in European centered paradigms (Nobles, 1986).
Dependency State - Psycho-emotional state of child-like reliance upon and subservience to
White authority figures inculcated into Negro slaves by their masters (Lynch, 1712).
D-R-C Method - Liberatory reasoning that posits thatt Africans must first deconstruct the
formal canons of western thought (democracy, Christianity, capitalism, rationality, progress,
etc.), reconstruct those Western concepts that are potentially transformative, and then
construct new concepts based on our African traditions (Shujaa, 1996).
Dwt - Kemetic (ancient Egyptian) term for dusk and dawn, which is the period between the
rising and setting of the sun thought to usher in changes of consciousness (Nobles, 1990).
Instruction of Containment - Type of pedagogy and curriculum designed to educate
Africans for European servitude. Involves both mis-education and diseducation (Lynch, 1712;
Woodson, 1933; Carruthers, 1996).
Locus of Control - Seat of our sense of power, legitimacy and authority. Rotter posits that
people have either an external or internal center of control (Rotter, 1966).
Maafa - Swahili word for "disaster" first used by Marimba Ani to mean the past 500 years of
European and Arab conquest, domination and exploitation of African people (Ani, 1984).
Maat - Kemetic word for truth, justice, order, balance, harmony, reciprocity and propriety
known to the ancient Chinese as the Tao. Also a moral code and standard of conduct for
evaluating leadership and society (Karenga, 1988; Ashby, 1996; Hotep, 2000).
Maroon - European (English) slave owner term for self-emancipated Africans, 1500-1863
(Price, 1967).
Nyansa nnsa da - African centered liberatory orientation advanced by Kofi Addae (E.
Roberson) that posits that African liberation turns on developing the capacity to think outside
of and independent from the prevailing Eurocentric norm. A Twi phrase meaning "unlimited
thought;" or "thought without boundaries" (Addae, 1996).
Paradigm Shift - Ability to adopt another world view, which allows us to see the world from
another angle or perspective (Kuhn, 1970).
POWs - Prisoners of War. The status of the captured Africans stolen out of Africa by Western
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Europeans and Arabs and then transported to the Americas, Europe, or Asia (Akoto & Akoto,
2000).
Psychological Slavery - Incarceration in European belief and value systems that promote
African allegiance and subservience to European political and economics needs (Akbar,
1984).
Re-Africanization - Pan-African nationalist approach to African development rooted in
cultural and intellectual traditions and practices found in both classical African societies
(Akan, Kemet, Nubia, Zulu, Yoruba etc.) and the present-day African World Community
(Shujaa, 1996; Akoto & Akoto, 2000).
Sankofa - Traditional Akan epistemological concept which posits that wisdom is learning from
our past to build for our future.
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Oakes, J. (1983). The ruling race: A history of American slave holders. New York: Vintage
Books.
Parish, P. (1989). Slavery: History and historians. New York: Harper & Row.
Price, R. (Ed.), (1979). Maroon societies: Rebel slave communities in the Americas.
Baltimore: Johns Hopkins University Press.
Rotter, J. (1966). Generalized expectations for internal versus external control of
reinforcement. Reprinted in J. Rotter et al. Applications of a social learning theory of
Dwt: A Tool for Breaking the Chains of Psychological Slavery/Uhuru Hotep Page 12
14. RBG Blakademics January, 2011
RBG BLAKADEMICS LIBRARY
RBG Blakademics is the academic arm of RBG Street Scholars Think Tank, a Web
2.0 in Education Demonstration. This Educational Program and Research Project is
Dedicated to Further Building the Hip Hop--Black Liberation Movement Connection
by Combining Conscious Digital Edutainment with A Scholarly Self Directed Learning
Environment. Designed, developed and curated by Marc Imhotep Cray, M.D. / bna
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Documents:282
1. RBG Africology 101 Curriculum Guidebook
2. RBG COMMUNIVERSITY OVERALL GOALS
3. RBG Street Scholars Think Tank Curricula Overview Booklet-2010 UPDATE/
Including mp3 Intros.
4. Video Basics, Herbert Zettl
5. Technology for Communicating Information
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