The document provides a history of black nationalism and an overview of RBG's current academic contributions related to black nationalism. It discusses key figures in the development of black nationalism like Marcus Garvey, Malcolm X, and Frantz Fanon. It also summarizes organizations that advocated black nationalist ideologies like the Republic of New Afrika, the Uhuru Movement, and the Black Power movement. Finally, it outlines several online resources maintained by RBG that focus on topics related to black nationalism, history, culture, and political education.
There are four major strains of thought in the universe of Black Nationalism. Those strains are Cultural Black Nationalism., Religious Black Nationalism, Political Black Nationalism, and Economic Black Nationalism. We will explore what has been described as the three periods of Black Nationalism. The first period was pre-classical African Nationalism or what has been called Pan-Negro Nationalism.
After the Revolutionary War the second period occurred which was characterized by a critical mass of Africans brought to New England and Pennsylvania by the European Colonizers. This period witnessed the development of the Free African Society, African Masonic Lodges and Black Churches. These institutions were founded and developed by individuals such as Prince Hall and Richard Allen. The Post-Reconstruction Era marked the third period of Black Nationalism which was associated with the flowering of a variety of African American clergy circles. This period ushered in what has been described as modern-day Black Nationalism. Indeed, the term “Black Nationalism” has been used in American History to describe a body of social thought, attitudes, and actions ranging from the simplest expressions of ethnocentrism and racial solidarity to the comprehensive and sophisticated ideologies of Pan-Negroism to Pan-Africanism.” We will trace the development of Black Nationalism through the thinking of people such as Richard Allen, Marcus Garvey, George Padmore, Malcolm X, Elijah Muhammad, Reverend Albert Cleage and the phenomenon know as Black Power.
From: Chairman Omali Yeshitela , Ch. 3. The Theory of African Internationalism. In: An Uneasy Equilibrium - Commemorative Edition: The African Revolution Versus Parasitic Capitalism, Burning Spear Uhuru Publications, 2014.
Decolonizing the African Mind: Further Analysis and Strategy by Dr. Uhuru Hotep RBG Communiversity
The central objective in decolonizing the African mind is to overthrow the authority which alien traditions exercise over the African. This demands the dismantling of white supremacist beliefs, and the structures which uphold them, in every area of African life. It must be stressed, however,that decolonization does not mean ignorance of foreign traditions; it simply means denial of their authority and withdrawal of allegiance from them.-Chinweizu-
The Dialectics of Black Revolution, by Chairman Omali YeshitelaRBG Communiversity
"The Dialectics of Black Revolution: The Struggle to Defeat the Counterinsurgency in the U.S." by Omali Yeshitela, Chairman of the African People s Socialist Party,
There are four major strains of thought in the universe of Black Nationalism. Those strains are Cultural Black Nationalism., Religious Black Nationalism, Political Black Nationalism, and Economic Black Nationalism. We will explore what has been described as the three periods of Black Nationalism. The first period was pre-classical African Nationalism or what has been called Pan-Negro Nationalism.
After the Revolutionary War the second period occurred which was characterized by a critical mass of Africans brought to New England and Pennsylvania by the European Colonizers. This period witnessed the development of the Free African Society, African Masonic Lodges and Black Churches. These institutions were founded and developed by individuals such as Prince Hall and Richard Allen. The Post-Reconstruction Era marked the third period of Black Nationalism which was associated with the flowering of a variety of African American clergy circles. This period ushered in what has been described as modern-day Black Nationalism. Indeed, the term “Black Nationalism” has been used in American History to describe a body of social thought, attitudes, and actions ranging from the simplest expressions of ethnocentrism and racial solidarity to the comprehensive and sophisticated ideologies of Pan-Negroism to Pan-Africanism.” We will trace the development of Black Nationalism through the thinking of people such as Richard Allen, Marcus Garvey, George Padmore, Malcolm X, Elijah Muhammad, Reverend Albert Cleage and the phenomenon know as Black Power.
From: Chairman Omali Yeshitela , Ch. 3. The Theory of African Internationalism. In: An Uneasy Equilibrium - Commemorative Edition: The African Revolution Versus Parasitic Capitalism, Burning Spear Uhuru Publications, 2014.
Decolonizing the African Mind: Further Analysis and Strategy by Dr. Uhuru Hotep RBG Communiversity
The central objective in decolonizing the African mind is to overthrow the authority which alien traditions exercise over the African. This demands the dismantling of white supremacist beliefs, and the structures which uphold them, in every area of African life. It must be stressed, however,that decolonization does not mean ignorance of foreign traditions; it simply means denial of their authority and withdrawal of allegiance from them.-Chinweizu-
The Dialectics of Black Revolution, by Chairman Omali YeshitelaRBG Communiversity
"The Dialectics of Black Revolution: The Struggle to Defeat the Counterinsurgency in the U.S." by Omali Yeshitela, Chairman of the African People s Socialist Party,
This is part of Soc 101 course in North South University where analysis about racism in a global context from past to present.
Racism is a prejudicious conception that
categorizes one race on intrinsically superior or
better than another
RBG Communiversity is a Web 2.0 New Afrikan Liberation Education and Nationhood Program dedicated to Implementing the Teachings of Our Elders and Ancestors.
Race and American Imperialism and the Spalding World Baseball TourTyler Price
An essay focusing around American race relations and imperialism in the late 19th century. Source material is from the book: "Ambassadors in Pinstripes: The Spalding World Baseball Tour and the Birth of the American Empire" by Thomas Zeiler
The Genesis of Pan-Africanism: A Historical PerspectiveAJHSSR Journal
ABSTRACT: Pan-Africanism is a movement to secure human rights, self-government, independence, and unity
for all African peoples. The spirit of solidarity and collaboration among African societies is ages old, fading and
flourishing from one century to the next. Pan-Africanism emerged once again at the end of the eighteenth century
as an anti-slavery and anti-colonial movement. Its appeal was both indigenous and international. Africans saw
their land invaded by European powers, a scenario that sparked resistance. The African struggle for freedom
coincided with anti-slavery sentiments in Europe and America, among other regions. In its original form, PanAfricanism had a wider scope than the geographic continent. It encompassed the African diaspora and descendants
worldwide. Seeking to unify the African people into a single community, Pan-Africanism grew and changed over
time, each century adding to its richness and passing on its legacy to the next. An ethnic, economic, political, and
social mosaic, Africa has struggled with an ambition for a united continent while at the same time being conscious
of the deep divisions within her borders. Along with the vision of oneness are the conflicting demands by Africa’s
sovereign states and regions, involving a mix of stakeholders—policymakers, national legislatures, and citizens
of independent countries. Still, for all its twists and turns, the movement embodies a vision of Africa liberated and
united, right up to the present day.
This is part of Soc 101 course in North South University where analysis about racism in a global context from past to present.
Racism is a prejudicious conception that
categorizes one race on intrinsically superior or
better than another
RBG Communiversity is a Web 2.0 New Afrikan Liberation Education and Nationhood Program dedicated to Implementing the Teachings of Our Elders and Ancestors.
Race and American Imperialism and the Spalding World Baseball TourTyler Price
An essay focusing around American race relations and imperialism in the late 19th century. Source material is from the book: "Ambassadors in Pinstripes: The Spalding World Baseball Tour and the Birth of the American Empire" by Thomas Zeiler
The Genesis of Pan-Africanism: A Historical PerspectiveAJHSSR Journal
ABSTRACT: Pan-Africanism is a movement to secure human rights, self-government, independence, and unity
for all African peoples. The spirit of solidarity and collaboration among African societies is ages old, fading and
flourishing from one century to the next. Pan-Africanism emerged once again at the end of the eighteenth century
as an anti-slavery and anti-colonial movement. Its appeal was both indigenous and international. Africans saw
their land invaded by European powers, a scenario that sparked resistance. The African struggle for freedom
coincided with anti-slavery sentiments in Europe and America, among other regions. In its original form, PanAfricanism had a wider scope than the geographic continent. It encompassed the African diaspora and descendants
worldwide. Seeking to unify the African people into a single community, Pan-Africanism grew and changed over
time, each century adding to its richness and passing on its legacy to the next. An ethnic, economic, political, and
social mosaic, Africa has struggled with an ambition for a united continent while at the same time being conscious
of the deep divisions within her borders. Along with the vision of oneness are the conflicting demands by Africa’s
sovereign states and regions, involving a mix of stakeholders—policymakers, national legislatures, and citizens
of independent countries. Still, for all its twists and turns, the movement embodies a vision of Africa liberated and
united, right up to the present day.
CHAPTER28FreedomBrandLIKE MANY ACTIVISTS, W. E..docxbartholomeocoombs
CHAPTER 28
Freedom Brand
LIKE MANY ACTIVISTS, W. E. B. Du Bois reeled from the height of the Nazi
Holocaust of Jews and other non-Aryans. After the United States entered World
War II in 1942, Du Bois felt energized by Black America’s “Double V
Campaign”: victory against racism at home, and victory against fascism abroad.
The Double V Campaign kicked the civil rights movement into high gear,
especially up North, and the long-awaited comprehensive study of the Negro
financed by the Carnegie Foundation kicked it into yet another gear, especially
down South.
In 1936, Carnegie Foundation president Frederick P. Keppel had briefly
considered some White American scholars when he had decided to heed
Cleveland mayor Newton Baker’s recommendation to sponsor a study on the
“infant race.” But there was almost no consideration of Zora Neale Hurston or
the elder statesmen, W. E. B. Du Bois and Carter G. Woodson. Although White
assimilationists and philanthropists were taking over the racial discourse in the
academy, they were customarily shutting out Black scholars as being too
subjective and biased to study Black people. It was amazing that the same
scholars and philanthropists who saw no problem with White scholars studying
White people had all these biased complaints when it came to Black scholars
studying Black people. But what would racist ideas be without contradictions.1
Carnegie officials drew up a list of only foreign European scholars and White
officials stationed in European colonies who they believed could complete the
study “in a wholly objective and dispassionate way.” They ended up selecting
the Swedish Nobel-laureate economist Gunnar Myrdal, bringing him to the
United States in 1938. With $300,000 in Carnegie funds, Myrdal employed a
classroom of leading Black and White scholars, including Frazier and Herskovits
—seemingly everyone except Hurston, Du Bois, and Woodson.2
In his two-volume, nearly 1,500-page study, published in 1944, Myrdal
shined an optimistic light on what he termed, in his title, An American Dilemma.
He identified the racial problem as a “moral problem,” as assimilationists long
had since the days of William Lloyd Garrison. White Americans display an
“astonishing ignorance about the Negro,” Myrdal wrote. Whites ignorantly
viewed Negroes as “criminal,” as having “loose sexual morals,” as “religious,”
as having “a gift for dancing and singing,” and as “the happy-go-lucky children
of nature.” Myrdal convinced himself—and many of his readers—that ignorance
had produced racist ideas, and that racist ideas had produced racist policies, and
therefore that “a great majority of white people in America would be prepared to
give the Negro a substantially better deal if they knew the facts.” W. E. B. Du
Bois probably shook his head when he read this pas.
CommentaryMotivated by politics, a group of African-American au.docxpickersgillkayne
Commentary:
Motivated by politics, a group of African-American authors became known as the
Black Arts Movement
. Preeminent in this movement was the poet Imamu Amiri Baraka. The movement stemmed from the strife following the assassination of Malcom X in 1965, and then the assassination of Dr. Martin Luther King, Jr. in 1968. Those involved in the changes spreading across America, known as Black Nationalism or the
Black Power Movement
, broke into two primary branches--Revolutionary Nationalists, which included such groups as the Black Panther Party, and Cultural Nationalists, which includes the Black Arts Movement.
The expression of the Black Power Movement was evident in several ways: changes in clothing styles (dashikis, for example) adopted among several black groups, more vocal involvement in politics, and more outspoken tones in and topics of writing, speeches, and the plastic arts (sculpture and painting).
Though the Black Arts Movement began in Harlem, it quickly spread to many cities around the country. Numerous African-American magazines, publishing houses, and journals flourished during this time, such as
Negro Digest, Black World
, Third World Press,
The Black Scholar
, and Lotus Press, among others. Poetry was the predominant form of writing within this movement, but not exclusively--short stories, drama, essay, plays, and music were also key to the content of this era.
The Black Arts Movement was not without controversy. The content of its works is often cited as homophobic, exclusive, misogynistic, and anti-Semitic in favor of black identity.
The Black Arts Movement’s influence began to fade as the result of an unlikely source--success. As members such as James Baldwin, Maya Angelou, and Nikki Giovanni, among others, became popular and even wealthy as the result of the works they also became mainstream, which was an unforeseen consequence counter to the basis of the movement itself.
Recovering the History of African Americans
Attempts to recover and recognize the history of African Americans was part of the Black Power Movement. This is seen in African Americans who changed their birth names to African names. Born as Leroi Jones, Amiri Baraka, for example, changed his name in 1964. Stokely Carmichael became Kwame Ture. In Alice Walker's short story "Everyday Use," Dee returns home with the name Wangero.
Attitudes and actions that before the 1960s might have been kept private became more overt, which is evident in the essays defining the Black Arts Movement. Richard Wright's comments about African-American writers in his 1937 essay "Blueprint for Negro Writing" were no longer true. In that essay, Wright discussed black writers who "dressed in the knee-pants of servility" as they went "abegging to white America" for approval. He notes, "Negro writing was something external to the lives of educated Negroes themselves."
Instead, the arts in the 1960s were more aligned with what Du Bois wrote in 1926, when he call.
National Humanities Center Resource Toolbox
The Making of African American Identity: Vol. III, 1917-1968
Stokely Carmichael.Toward Black Liberation The Massachusetts Review Autumn 1966 Excerpt*
Welcome to TechSoup New Member Orientation and Q&A (May 2024).pdfTechSoup
In this webinar you will learn how your organization can access TechSoup's wide variety of product discount and donation programs. From hardware to software, we'll give you a tour of the tools available to help your nonprofit with productivity, collaboration, financial management, donor tracking, security, and more.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
For more information, visit-www.vavaclasses.com
We all have good and bad thoughts from time to time and situation to situation. We are bombarded daily with spiraling thoughts(both negative and positive) creating all-consuming feel , making us difficult to manage with associated suffering. Good thoughts are like our Mob Signal (Positive thought) amidst noise(negative thought) in the atmosphere. Negative thoughts like noise outweigh positive thoughts. These thoughts often create unwanted confusion, trouble, stress and frustration in our mind as well as chaos in our physical world. Negative thoughts are also known as “distorted thinking”.
This is a presentation by Dada Robert in a Your Skill Boost masterclass organised by the Excellence Foundation for South Sudan (EFSS) on Saturday, the 25th and Sunday, the 26th of May 2024.
He discussed the concept of quality improvement, emphasizing its applicability to various aspects of life, including personal, project, and program improvements. He defined quality as doing the right thing at the right time in the right way to achieve the best possible results and discussed the concept of the "gap" between what we know and what we do, and how this gap represents the areas we need to improve. He explained the scientific approach to quality improvement, which involves systematic performance analysis, testing and learning, and implementing change ideas. He also highlighted the importance of client focus and a team approach to quality improvement.
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
The Art Pastor's Guide to Sabbath | Steve ThomasonSteve Thomason
What is the purpose of the Sabbath Law in the Torah. It is interesting to compare how the context of the law shifts from Exodus to Deuteronomy. Who gets to rest, and why?
CLASS 11 CBSE B.St Project AIDS TO TRADE - INSURANCE
A Brief History of Black Nationalism and RBG's Current Academic Contributions
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A BRIEF HISTORY OF BLACK NATIONALISM AND
RBG’s CURRENT ACADEMIC CONTRIBUTIONS
Compiled and designed by RBGStreetScholar
(Marc Imhotep Cray, M.D.)
The Official Black History Mixtapes 2010 Press
Booklet
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 self-determination/political, social and economic independence from White society.
Martin Delany is considered to be the grandfather of black nationalism.
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RBG=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, etc.
The repatriation of black American slaves to Liberia or Sierra Leone was a common black
nationalist theme in the 19th century. Marcus Garvey's Universal Negro Improvement
Association of the 1910s and 1920s was the most powerful black nationalist movement to
date, claiming 11 million members. Although the future of Africa 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 from the time the
Africans were brought ashore in the Americas to the Revolutionary period.
After the Revolutionary War, a sizable number of Africans 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 African Society, African Masonic lodges and
Church Institutions. These institutions would serve as early foundations to developing
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independent and separate organizations. By the time of Post-Reconstruction Era a new form of
black nationalism was emerging among various African-American clergy circles. Separate
circles had already been established and were accepted by African-Americans 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 .
Background
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 Africa which would safeguard the interests of black people worldwide.
To 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 African Legion, a
paramilitary group, the Black Cross Nurses, the African 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 Africa (a strong United States of Africa
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-Africanist thought including that of
Kwame Nkrumah (and several other African leaders) the Nation of Islam, Malcolm X and most
notably, Carlos Cooks (who is considered the ideological son of Marcus Garvey) and his African
Nationalist Pioneer Movement.
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Marcus Garvey's beliefs are articulated in The Philosophy and Opinions of
Marcus Garvey as well as
Message To The People: The Course of African Philosophy
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
thought that African 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 favour 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 African Unity).
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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 Africa (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.
Black Power
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 African-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 African-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 African 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 African-
American 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 African People's Socialist Party, the Uhuru Movement
also includes other organizations based in both Africa and the United States.
These organizations are in the process of establishing a broader organization called the African
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 area in 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 African
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.
History of the 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 controversial 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 New Afrika (PG-RNA) 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 African 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
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RBG’s CURRENT ACADEMIC
Baptist Church in 1969 (during the one-year anniversary of the
founding) and another in Jackson, Mississippi, in 1971 (where it CONTRIBUTION
RBG NETWORK FUNCTIONS WITHIN
had begun to start its occupation of the South on a single farm). THE CONTEXT OF OUR OVERALL
Within both events, law-enforcement officials were killed as well COMMUNIVERSITY AND ORGANIZING
as injured and harsh legal action was imposed against AND UNIFYING CHARGE.
organizational members. RBG WORLDWIDE 1 NATION IS
HISTORY , CULTURAL DEVELOPMENT,
The US Federal Bureau of Investigation (FBI) believed the SOCIALIZATION AND
COMMUNICATIONS AND
Republic of New Afrika to be a seditious group and conducted INFORMATION TECHNOLOGY
raids on its meetings, which led to violent confrontations, and the http://rbgnation.ning.com/
arrest and repeated imprisonment of RNA leaders noted above. UNLOCK THE KEY IS ADVANCED
The group was a target of the COINTELPRO operation by the POLITICAL EDUCATION AND
federal authorities but was also subject to diverse Red Squad ORGANIZATIONS MEMBERSHIP
activities of Michigan State Police and Detroit Police PORTAL
http://bangout.ning.com/
Department—among other cities.
SOUL PRESCRIPTIONS IS
There is a new era for "The Republic". It is the party of THE JAZZOLOGY AND HEALING POWER
BLACK PATRIOTS- a moderately conservative group of New OF MUSIC STUDIES, AS WELL AS
Africans that believe in demonstrating compassion and THE WRITINGS/TEACHINGS OF
prosperity for all people (most especially, NEW AFRICANS ELDER SCHOLAR AND REPORTER J R
STANTON
(former African-Americans). To form a more perfect union, the
http://soulprescriptions.ning.com/
Republic of New Africa is the foundation to create change
politically, economically, socially and culturally among the
ORGANIZATION OF NEW
descendants of slaves in America.
AFRIKAN UNITY IS A
MODERNIZED IMPLEMENTATION
The critical difference in "The Republic" is the collective effort to
OF MINISTER MALCOLM'S OAAU
strategically purchase land in centralized regions of the United AS WELL AS THE TEACHINGS OF
States of America. PAC/NEW AFRIKAN PANTHAZ
AND MARCUS GARVEY. AS WELL
AS OUR COMPREHENSIVE NEW
The time is ripe to heed the long-standing, and most often AFRIKAN IN AMERICA
overlooked, calls for Afrikan Unity, Cultural Development, HISTORICAL TOPICS LIBRARY
Education and Social Transformation. Such is what RBG most http://onau2x.ning.com/
fundamentally represents. Contrary to the prevailing,
misinformed assumptions, RBG (Black Nationalism / CEMOTAP-COMMITTEE TO
PanAfrikanism ) as an ideology, interaction and academic ELIMINATE MEDIA OFFENSIVE TO
process is not a rabid assertion of Black supremacy. Unlike AFRIKAN PEOPLE IS THE
white Nationalism and American patriotism, RBG (Black PSYCHOLOGY SOCIOLOGY AND
Nationalism / PanAfrikanism ) and its proponents do not seek to POLITICS OF MEDIA.
humiliate, exploit, or oppress any person or people. Rather, RBG http://cemotap.ning.com/
/ (Black Nationalism / PanAfrikanism ) is a positive affirmation of
the cultural, political, social, economic and moral identity and RBG STREET SCHOLARS
concerns of African people. In its most rudimentary forms, it THINK TANK FREE
reacts to the brutally violent and repressive conditions under INTERACTIVE PUBLICATIONS
which African people have and continue to live. White / TUTORIALS (160) FOR
supremacy / racism creates an environment where whites are BROWSING, STUDYING AND
necessarily viewed with suspicion, but we are not anti-white. We DOWNLOAD
are Afrikan/ Black on purpose and Black folks must first and http://www.scribd.com/document
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foremost be beholden to each other. The most basic expression
of RBG (Black Nationalism/ PanAfrikanism ) thought is that
Black / Afrikan people in America and throughout the diaspora
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8. RBG STREET SCHOLARS THINK TANK Last Updated July, 2010
are bound by the common history and experience of historical chattel and present day mental
slavery, suffering and death under the boot heel of white supremacy / racism. 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.
FURTHER STUDY OF OUR PROGRAM AND PLAN
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