RBG Communiversity 2013 -An Multimedia Interactive Guidebook

A Multimedia Interactive
Guidebook-2013
Healing is work, not gambling. It is the work of
inspiration, not manipulation. If we the healers are to do
the work of helping bring our whole people together
again, we need to know such work is the work of a
community. It cannot be done by an individual. It should
not depend on people who do not understand the healing
vocation….The work of healing is work for inspirers working long and
steadily in a group that grows over generations, until there are inspirers, healers
wherever our people are scattered, able to bring us together again.

Ayi Kwei Armah

ABOUT RBG COMMUNIVERSITY
RBG Communiversity 2013 |A Multimedia Interactive Guidebook 1|Page

WEB 2.0 EDUCATION

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

Public Home Page:
https://www.facebook.com/RBGCommuniversity


Education towards Nationhood, Essential Background

By RBG Street Scholar

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


Most importantly, RBG is about self-reliance, self-respect and self-defense toward the total
liberation and unification of all Afrikan people that desire to defend, define and develop in our
own image and interest.

In keeping with the spirit of Sankofa ("return and get it" a West
Afrikan Symbol of Adinkra Wisdom representing the importance of
our learning from the past) you should keep in mind that in the
societies of our Afrikan ancestors and current kinsman the oral
tradition was / is the method of choice in which history, stories,
folktales and spiritual beliefs were /are passed on from generation to
generation. Webster's dictionary defines "oral" as, "spoken rather than
written," and it defines the word "tradition" as, "transmittal of
elements of a culture from one generation to another especially by
oral communication." It is the power of the Afrikan oral tradition integrated with written
documentation that sits at the core of this compilation. We believe that the ultimate end of
intellectual growth and development for students of Afrikan decent in 21st America should first
and foremost be a deeper overstanding and a fuller appreciation of Afrikan people’s rich history
and continuing struggle for individual and collective self-definition and political economic
development as a Nation within a Nation. Reading, thinking and reflecting with close attention to
this book’s scholastic guidance you learn to see more, understand more and uncover more, thus
prepare yourself for a richer, more selfless and more meaningful contributions to self and kind.
As you read / study these essays please keep in mind, education is not eternal and timelessly
written in stone, but should be situated historically, socially, intellectually, written and read at
particular times, with particular intents, under particular historical conditions, with particular
cultural, personal, gender, racial, and class perspectives at center. Through this multimedia
learning program you will be afforded the opportunity to see ideology in operation, as our
curricular content comprises a weeding the past, the present and the future struggles and
movement of various Nationalist and PanAfrikanist groups, organizations, movements and
formations in real-time.

Finally, this guide is provided as a cypher and portal of entry to encourage and enhance critical
reading, thinking and writing based in the Afrikan Idea.


A CAPSULE OF WHAT’S INSIDE

In the words of Sekou Toure “to us, Revolution means
the collective movement initiated by a group of men or
by a whole people, and supported by their conscious
determination to change an old degrading order into a
new, progressive order in view of ensuring the
safeguard and development of collective and individual
interests, without any discrimination whatsoever. The
People’s Revolution, to us, remains thus a collective
consciousness in motion, and a collective movement
guided by conscience and whose ultimate aim is the
continued progress of man and the People.”
Revolution and Religion—Excerpts from Enhancing the
People’s Power

More on *New Afrikan Academic Foundations:

Black Nationalism and Pan-Afrikanism

Black Nationalism (BN) advocates a racial definition (or redefinition) of black national identity,
as opposed to multiculturalism. There are different Black Nationalist philosophies but the
principles of all Black Nationalist ideologies are 1) Black unity, and 2) Black self-
determination / political, social and economic independence from White society.
Video Icebreaker


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

Learn more RBG FROLINAN STUDIES COLLECTION

Martin Delany

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

UNIA-ACL

Marcus Garvey's Universal Negro Improvement Association of the
1910s and 1920s represents the largest and most powerful Black
Nationalist movement to date, claiming 11 million members at its
heights. Although the future of Afrika is seen as being central to
Black Nationalist ambitions, some adherents to black nationalism are
intent on the eventual creation of a separate black American nation in
the U.S. or Western hemisphere. According to Wilson Jeremiah Moses in his famous work
Classical Black Nationalism, Black Nationalism as a philosophy can be examined from three
different periods giving rise to various ideological perspectives for what we can today consider
what Black Nationalism really is. The first being pre-Classical Black Nationalism beginning


from the time the Afrikans were brought ashore in the Americas to the Revolutionary period.
After the Revolutionary War, a sizable number of Afrikans in the colonies, particularly in New
England and Pennsylvania, were literate and had become disgusted with their social conditions
that had spawned from Enlightenment ideas. We find in such historical personalities as Prince
Hall, Richard Allen, and Absalom Jones a need to found certain organizations as the Free
Afrikan Society, Afrikan Masonic lodges and Church Institutions. These institutions would serve
as early foundations to developing independent and separate organizations. By the time of Post-
Reconstruction Era a new form of Black Nationalism was emerging among various Afrikan-
American clergy circles. Separate circles had already been established and were accepted by
Afrikans in American because of the overt oppression that had been in existence since the
inception of the United States. This phenomenon led to the birth of modern Black Nationalism
which stressed the need to separate and build separate communities that promote strong racial
pride and also to collectivize resources. This ideology had become the philosophy of groups like
the Moorish Science Temple and the Nation of Islam. Although, the Sixties brought on a
heightened period of religious, cultural and political nationalism, Black Nationalism would later
influence afrocentricity.

Marcus Garvey

Marcus Garvey encouraged black people around the world to be proud
of their race and to see beauty in their own kind. A central idea to
Garveyism was that black people in every part of the world were one
people and they would never advance if they did not put aside their
cultural and ethnic differences and unite. Black people, Garvey felt,
should love and take care of other black people. The principles of
Garveyism are race first, self-reliance and nationhood. Race first is the
idea that black people should support other black people first and
foremost, self-reliance is the idea that black people should be politically
and economically self-reliant (it was important to Garvey that black
people develop businesses owned and operated by black people and
that they patronize these businesses) and nationhood is the idea that black people should create a
United States of Afrika which would safeguard the interests of black people worldwide. To


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

Malcolm X

Malcolm X Between 1953 and 1965, while most black leaders worked in
the civil rights movement integrate black people into mainstream
American life, Malcolm X preached independence. He maintained that
Western culture, and the Judeo-Christian religious traditions on which it
is based, was inherently racist. Constantly ridiculing mainstream civil
rights leader Dr. Martin Luther King, Jr., Malcolm X declared that
nonviolence was the "philosophy of the fool". In response to Reverend
King's famous "I Have a Dream" speech, Malcolm X quipped, "While
King was having a dream, the rest of us Negroes are having a nightmare."
Malcolm X believed that black people must develop their own society and ethical values,
including the self-help, community-based enterprises that the black Muslims supported. He also

thought that Afrikan Americans should reject integration or cooperation with European
Americans until they could achieve cooperation among themselves. Malcolm called for a "black
revolution." He declared there "would be bloodshed" if the racism problem in America remained
ignored, and he renounced any sort of "compromise" with whites. After taking part in a Hajj
(pilgrimage to Mecca), he recanted extremist opinions in favor of mainstream Islam and ["true
brotherhood"], and was soon after assassinated during a speech held at The Audubon Ballroom,
NYC. Upon his return from Mecca, Malcolm X abandoned his commitment to racial separatism;
however, he was still in favor of Black Nationalism and advocated that black people in the U.S.
be self-reliant. The beliefs of post-Mecca Malcolm X are articulated in the charter of his
Organization of Afro-American Unity (a Black Nationalist group patterned after the
Organization of Afrikan Unity).

Frantz Fanon

While in France Frantz Fanon wrote his first book, Black Skin, White
Mask, an analysis of the impact of colonial subjugation on the black
psyche. This book was a very personal account of Fanon’s experience
being black: as a man, an intellectual, and a party to a French
education. Although Fanon wrote the book while still in France, most
of his other work was written while in North Afrika (in particular
Algeria).

It was during this time that he produced his greatest works, A Dying
Colonialism and perhaps the most important work on decolonization
yet written, The Wretched of the Earth.. In it, Fanon lucidly analyzes the role of class, race,
national culture and violence in the struggle for national liberation. In this seminal work Fanon
expounded his views on the liberating role of violence for the colonized, as well as the general
necessity of violence in the anti-colonial struggle. Both books firmly established Fanon in the
eyes of much of the Third World as the leading anti-colonial thinker of the 20th century. In 1959
he compiled his essays on Algeria in a book called L'An Cinq: De la Révolution Algérienne.


Black Power Movement

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

RBG Communiversity 2013 |A Multimedia Interactive Guidebook 10 | P a g e

Uhuru Movement

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


New Afrika (PG-RNA)

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


descendants of slaves in America. The critical difference in "The Republic" is the collective
effort to strategically purchase land in centralized regions of the United States of America.

RBG Honorable Marcus Mosiah Garvey Studies Collection (22)
By Rbg Street Scholar
Marcus Garvey’s lessons in learning,

“The Who, What, Why and How of Reading”

EXCERPTS: These lessons and guideposts in learning can be found in
Marcus Garvey, Message to the People, The Course of Afrikan
Philosophy, edited by Dr. Tony Martin.

The Honorable Marcus Mosiah Garvey presents his formula for
learning in his courses on Afrikan Philosophy in the 1930s. I think it is
most appropriate to preface this series of essays with a review of Mr.
Garvey’s formula for learning as we continue to build our Knowledge
of Self and seek specific guideposts to our development as a people.

RBG Communiversity Courses of Study
Collections 2012, Summer and Fall
Semesters

Lesson 1: One must never stop reading. Read everything that you can read, that is of standard
knowledge. Don’t waste time reading trashy literature. The idea is that personal experience is not
enough for a human to get all the useful knowledge of life, because the individual life it too
short, so we must feed on the experience of others.

Lesson 2: Read history incessantly until you master it. This means your own national history,
the history of the world, social history, industrial history, and the history of the different
sciences; but primarily, the history of man. If you do not know what went on before you came
here and what is happening at the time you live, but away from you, you will not know the world
and will be ignorant of the world and mankind.


Lesson 3: To be able to read intelligently, you must first be able to master the language of your
country. To do this, you must be well acquainted with its grammar and the science of it. People
judge you by your writing and your speech. If you write badly and incorrectly they become
prejudiced towards your intelligence, and if you speak badly and incorrectly, those who hear you
become disgusted and will not pay much attention to you, but in their hearts laugh after you.

Lesson 4: A leader who is to teach men and present any fact of truth to man must first be taught
in his subject.

Lesson 5: Never write or speak on a subject you know nothing about, for there is always
somebody who knows that particular subject to laugh at you or to ask you embarrassing
questions that may make others laugh at you.

Lesson 6: You should read four hours a day. The best time to read is in the evening after you
have retired from your work and after you have rested and before sleeping hours, but do so
before morning, so that during your sleeping hours what you read may become subconscious,
that is to say, planted in your memory. Lesson

Lesson 7: Never keep the constant company of anybody who doesn’t know as much as you or
(is) as educated as you, and from whom you cannot learn something from or reciprocate your
learning.

Lesson 8: Continue always in the application of the things you desire educationally, culturally,
or otherwise, and never give up until you reach your objective.

Lesson 9: Try never to repeat yourself in any one discourse in saying the same thing over and
over again except when you are making new points, because repetition is tiresome and it annoys
those who hear the repetition.

Lesson 10: Knowledge is power. When you know a thing and can hold your ground on that thing
and win over your opponents on that thing, those who hear you learn to have confidence in you
and will trust your ability.

Lesson 11: In reading books written by white authors, of whatever kind, be aware of the fact that
they are not written for your particular benefit of your race. They always write from their own


point of view and only in the interest of their own race. From: Message to the People: The
Course of Afrikan by Marcus Garvey, Tony Martin (Editor), September 1986

This book was originally written as a primer for RBG Street Scholars Think Tank’s FROLINAN.
Thus, to talk about its purpose is to preface it within the context of the Think Tank.

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

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


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

Curricular Domains, Fields and Aims Outline and Links to Content
WITH A BRIEF BACKGROUND OF THE AFRIKAN-CENTERED EDUCATION
MOVEMENT
A DEMONSTRATION OF THE STUDY DOMAINS OUR VARIOUS CURRICULA DEPLOY IN
WEB 2.0 ENVIRONMENTS”
Example: RBG Afrikan- Centered Cultural Development and Education Wikizine
In NATIONBUILDING, Agyei Akoto has produced a volume that challenges all Afrikan people,
particularly those of us in the United States, to confront with seriousness the responsibilities of
educating for liberation, and the reality that the goal of liberation must be Nationhood. This book
is a masterpiece of vision. More importantly, by writing candidly about the experience produced
by 20 years of sustained kazi (work) within a collective of creative thinkers and doers, the author
helps readers understand how the wisdom he reveals in NATIONBUILDING was developed.
One appreciates, through Agyei's writing that nationbuilding is the process that gives us form
and substance within humanity; it is through this process that we create and recreate the culture
that defines our lives. RBG Blakademics Web 2.0 curriculum is proving to be one of the most
extensive and engaging Nation Building academic demostrations online. It was implemented five
years ago and uses Dr. Akoto’s Nationhood- Afrikan Centered Curriculum Standards as its core
outline. RBG Blakademics TV (5 Theme Channels)


Curricular Domains, Fields and Aims Outline
ACTI (Afrikan Centered Thematic Inventory)

I. Spirituality and the Psycho-Affective Domain
SPIRITUAL AWARENESS
Aim: To transmit the knowledge of Afrikan spiritual tradition, and develop an appreciation for
tradition and the ability to apply the major principles to self, family and community

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

FAMILY AS BASIC SPIRITUAL AND MORAL UNIT
Aim: To develop an understanding and appreciation for the dynamics affecting the Afrikan
family; to recognize its centrality to the Afrikan nationality, and work to revitalize it
orkshop and Tutorial
-Updated
SELF-KNOWLEDGE PRACTICE
Aim: To facilitate the achievement of total knowledge of self as a unique extension of the
collective, defined by the collective and committed to it


-Self Directed Learning-

Tool for Breaking the Chains of Psychological Slavery By Uhuru Hotep
ANCESTRAL VENERATION
Aim: To facilitate the acquisition and valuing of the wisdom of the ancestors; and to foster a
commitment to restore their works and make those works even better than before
-A RBG Blakademics

II. Cultural and Ideological Domain
THE PRIMACY OF AFRIKAN CIVILIZATION AND THE AFRIKAN ORIGIN OF THE
HUMAN SPECIES
Aim: To develop and inform a complete and more comprehensive historical consciousness, from
antiquity to the contemporary, that will be the basis for Afrikan unity and development
-Multi-
Melanins Paper-2011 Updated
AFRIKAN HERITAGE AND CULTURAL UNITY
Aim: To develop an appreciation of the need to foster cultural, and political unity among all
Afrikan people, and to commit oneself to that task

of Ancient Kemet-Nana Baffour Amankwatia II
AFRIKAN CENTERED HISTORICAL PERSPECTIVE (Afrikan Perspective on all
Knowledge and Intellectual Endeavor)
Aim: To develop a commitment to reconstruct Afrikan culture through the reclamation of
Afrikan history and the critical/creative analysis of all knowledge and experience from an
Afrikan centered perspective
-
of Slavery in America-A RBG Black History Month Multi-media Special

IDEOLOGICAL CLARITY (CONSCIOUSNESS), COMMITMENT AND CONDUCT


Aim: To foster identification with and a desire to participate in the ongoing dialogue aimed at
creating a coherent and dynamic Afrikan/ nationalist ideology for the liberation and
independence of Afrikan people

BEAUTY AND AESTHETICS
Aim: To foster the development of a sense of the beautiful and righteousness that is Afrikan
centered
-
Asili Black Writers, Poets and Playwrights 1711-Present
WHITE SUPREMACY/ RACISM STUDIES
Aim: To develop an awareness and sensitivity to the dynamics of white supremacy. To facilitate
the development of personal and collective strategies to counteract the effects of racism/white
supremacy

-Genocide
of Blacks in 21st Century America -Companion Reader
III. Socio-Political and Economic Domain
PAN AFRIKAN POLITICAL AND ECONOMIC UNITY, COOPERATION AND
DEVELOPMENT
Aim: To instill commitment to developing Pan Afrikan cultural, political and economic unity and
cooperation.
-Black Star Rising-RBG Empowerment Co- All
RBG Artist and Businesses: Get RBG Graphics, Press Design & Promotional Packages that
Engage
AFRIKAN IN AMERICA NATIONALITY
Aim: To foster the commitment to the development of an organized, unified, productive and
dynamic nationality of Afrikans in America
-Compiled & Edited by Phillip

NATIONAL AND COMMUNITY LEADERSHIP


Aim: To develop an awareness of the necessary qualities of leadership and to inculcate those
necessary values and skills of leadership that are essential to the liberation and development of
Afrikan people
- G
Quotable Elders and Ancestors
DEMOCRATIC PLURALITY OF RACIAL/ETHNIC NATIONALITIES IN THE
AMERICAN POLITICAL ECONOMY
Aim: To foster a profound awareness of the psychic and constitutional entrenchment of white
racial/ethnic supremacy in the U.S. and to advance the Afrikan nationality within the "nation of
nations" that the American political economy in fact is.
- A Master Plan-
Organization of Afro-American Unity-MX and the OAAU Aims and Objectives
HUMAN AND CIVIL RIGHTS
Aim: To foster an awareness of one of the higher goals of social activism, the creation of a world
order that is culturally pluralistic and truly democratic, equalitarian, and just
-What We Want
Street Scholar
IMPEDIMENTS
Aim: To inculcate a clear understanding of the historical impediments to Afrikan liberation and
development, and further to provide a clear criteria for identifying and handling those less
obvious impediments to the advancement of the race
-The Maafa / Ongoing European Holocaust of Afrikan Enslavement Collection
-POLITICS,WAR, POLICE STATE AND GLOBAL ECONOMIC CRISIS
he PIC Studies Collection
INSTITUTIONAL AND NATIONHOOD GOALS
Aim: To foster a clear understanding of our mission to build the institutional infrastructure of an
independent nationality (Nationhood), and to foster a conscious commitment and conduct to
advance the New Afrikan Nation and Afrikan race toward independence and freedom, and the
human race toward greater humanity
ation of the New Afrikan Nation


RBG Communiversity is horizontally, vertically and
concentrically integrated; so one learns- teaches multiple
domains simultaneously, as against linear subject-based
curricula. For example, the Standard American curriculum
most Afrikan children in America are taught from goes in a
straight line, By contrast RBG is circular. Five curricular
domains provide the basis for the organization of the subject
content within RBG Communiversity’s various curricula.
Each curricular domain consists of one or more curriculum fields. The curriculum fields provide
the actual structural basis for RBG’s organization and presentation of subject matters within the
curriculum. The purpose of listing the several fields under the curricular domains is to establish
their relationships with the assumptions and aims of the ACTI (Afrikan Centered Thematic
Inventory) above. The curriculum fields are listed below under the curricular domains, and
include the subject areas that comprise the respective fields of learning- teaching in RBG
Communiversity’s various integrated curricula.

CURRIULA OURLINE:
I. Cultural Ideological
A. Culture and Ideology
B. Creativity
II. Spiritual Psycho-Affective
A. Self-Knowledge
B. Ethics and Morality
III. Socio-Political and Economic
A. Political Economy
B. Cognition and Inquiry
C. Technology
D. Mathematics


E. Sciences
F. Computer Sciences

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

Intellectual Warfare-Professor Jacob H. Carruthers -Jedi Shemsu Jehewty

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

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


centered education is based on the assumption that a school immersed in Afrikan traditions,
rituals, values, and symbols will provide a learning environment that is more congruent with the
lifestyles and values of Afrikan American families.

History Afrikan -centered education has been an active area of Afrocentrism for many decades.
See: RBG 18TH TO EARLY 20TH CENTURY STREET SCHOLARS COLLECTION 19th and
early 20th century Edward Wilmot Blyden, an Americo-Liberian educator and diplomat active in
the pan-Africa movement, perceived a change in perception taking place among Europeans
towards Afrikan s in his 1908 book Afrikan Life and Customs, which originated as a series of
articles in the Sierra Leone Weekly News.[4] In it, he proposed that Afrikan s were beginning to
be seen simply as different and not as inferior, in part because of the work of English writers
such as Mary Kingsley and Lady Lugard, who traveled and studied in Africa.[4] Such an
enlightened view was fundamental to refute prevailing ideas among Western peoples about
Afrikan cultures and Afrikan s. Blyden used that standpoint to show how the traditional social,
industrial, and economic life of Afrikan s untouched by "either European or Asiatic influence",
was different and complete in itself, with its own organic wholeness.[4] In a letter responding to
Blyden's original series of articles, Fante journalist and politician J.E. Casely Hayford
commented, "It is easy to see the men and women who walked the banks of the Nile" passing
him on the streets of Kumasi.[4] Hayford suggested building a University to preserve Afrikan
identity and instincts. In that university, the history chair would teach “Universal history, with
particular reference to the part Ethiopia has played in the affairs of the world. I would lay stress
upon the fact that while Ramses II was dedicating temples to 'the God of gods, and secondly to
his own glory,' the God of the Hebrews had not yet appeared unto Moses in the burning bush;
that Africa was the cradle of the world's systems and philosophies, and the nursing mother of its
religions. In short, that Africa has nothing to be ashamed of in its place among the nations of the
earth. I would make it possible for this seat of learning to be the means of revising erroneous
current ideas regarding the Afrikan ; of raising him in self-respect; and of making him an
efficient co-worker in the uplifting of man to nobler effort.[4]”

The exchange of ideas between Blyden and Hayford embodied the fundamental concepts of
Afrocentrism. In the United States, during the early 20th century and the Harlem Renaissance,
many writers and historians gathered in major cities, where they began to work on documenting


achievements of Afrikan s throughout history, and in United States and Western life. They began
to set up institutions to support scholarly work in Afrikan -American history and literature, such
as the American Negro Academy (now the Black Academy of Letters and Arts), founded in
Washington, DC in 1874. Some men were self-taught; others rose through the academic system.
Creative writers and artists claimed space for Afrikan -American perspectives. Leaders included
bibliophile Arthur Schomburg, who devoted his life to collecting literature, art, slave narratives,
and other artifacts of the Afrikan diaspora. In 1911 with John Edward Bruce, he founded the
Negro Society for Historical Research in Yonkers, New York. The value of Schomburg's
personal collection was recognized, and it was purchased by the New York Public Library in
1926 with aid of a Carnegie Corporation grant. It became the basis of what is now called the
Arthur Schomburg Center for Research in Black Culture, based in Harlem, New York.
Schomburg used the money from the sale of his collection for more travel and acquisition of
materials.[5] Hubert Henry Harrison used his intellectual gifts in street lectures and political
activism, influencing early generations of Black Socialists and Black Nationalists. Dr. Carter G.
Woodson co-founded the Association for the Study of Afrikan American Life and History (as it
is now called) in 1915, as well as the The Journal of Negro History, so that scholars of black
history could be supported and find venues for their work. Among their topics, editors of
publications such as NAACP's The Crisis and Journal of Negro History sought to include articles
that countered the prevailing view that Sub-Saharan Africa had contributed little of value to
human history that was not the result of incursions by Europeans and Arabs.[6] Historians began
to theorize that Ancient Egyptian civilization was the culmination of events arising from the
origin of the human race in Africa. They investigated the history of Africa from that perspective.
In March 1925 Schomburg published an essay "The Negro Digs Up His Past" in the Survey
Graphic in an issue devoted to Harlem's intellectual life. The article had widespread distribution
and influence, as he detailed the achievements of people of Afrikan descent.[7] Alain Locke
included the essay in his collection The New Negro. Afrocentrists claimed The Mis-Education of
the Negro (1933) by Carter G. Woodson, an Afrikan American historian, as one of their
foundational texts. Woodson critiqued education of Afrikan Americans as "mis-education"
because he held that it denigrated the black while glorifying the white. For these early
Afrocentrists, the goal was to break what they saw as a vicious cycle of the reproduction of black
self-abnegation. In the words of The Crisis editor W. E. B. Du Bois, the world left Afrikan


Americans with a "double consciousness," and a sense of "always looking at one's self through
the eyes of others, of measuring one's soul by the tape of a world that looks on in amused
contempt and pity."[8]

In his early years, W. E. B. Du Bois, researched West Afrikan cultures and attempted to
construct a pan-Afrikan ist value system based on West Afrikan traditions. In the 1950s Du Bois
envisioned and received funding from Ghanaian president Kwame Nkrumah to produce an
Encyclopedia Afrikan a to chronicle the history and cultures of Africa. Du Bois died before
being able to complete his work. Some aspects of Du Bois's approach are evident in work by
Cheikh Anta Diop in the 1950s and 1960s. Du Bois inspired a number of authors, including
Drusilla Dunjee Houston. After reading his work The Negro (1915), Houston embarked upon
writing her Wonderful Ethiopians of the Ancient Cushite Empire (1926). The book was a
compilation of evidence related to the historic origins of Cush and Ethiopia, and assessed their
influences on Greece. 1960s and 1970s The 1960s and 1970s were times of social and political
ferment. In the U.S. were born new forms of Black Nationalism, Black Power and Black Arts
Movements, all driven to some degree by identification with "Mother Africa." Afrocentric
scholars and Black youth also challenged Eurocentric ideas in academia. The work of Cheikh
Anta Diop became very influential. In the following decades, histories related to Africa and the
diaspora gradually incorporated a more Afrikan perspective. Since that time, Afrocentrists have
increasingly seen Afrikan peoples as the makers and shapers of their own histories.[9] You have
all heard of the Afrikan Personality; of Afrikan democracy, of the Afrikan way to socialism, of
negritude, and so on. They are all props we have fashioned at different times to help us get on
our feet again. Once we are up we shan't need any of them any more. But for the moment it is in
the nature of things that we may need to counter racism with what Jean-Paul Sartre has called an
anti-racist racism, to announce not just that we are as good as the next man but that we are much
better. —Chinua Achebe, 1965[10] In this context, ethnocentric Afrocentrism was not intended
to be essential or permanent, but was a consciously fashioned strategy of resistance to the
Eurocentrism of the time.[8] Afrocentric scholars adopted two approaches: a deconstructive
rebuttal of what they called "the whole archive of European ideological racism" and a
reconstructive act of writing new selfconstructed histories.[8] At a 1974 UNESCO symposium in
Cairo titled "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script", Cheikh
Anta Diop brought together scholars of Egypt from around the world.[11] Key texts from this


period include: * The Destruction of Black Civilization (1971) by Chancellor Williams * The
Afrikan Origins of Civilization: Myth or Reality (1974) by Cheikh Anta Diop * They Came
Before Columbus: The Afrikan Presence in Ancient America (1976) by Ivan Van Sertima

Some Afrocentric writers focused on study of indigenous Afrikan civilizations and peoples, to
emphasize Afrikan history separate from European or Arab influence. Primary among them was
Chancellor Williams, whose book The Destruction of Black Civilization: Great Issues of a Race
from 4500 B.C. to 2000 A.D. set out to determine a "purely Afrikan body of principles, value
systems (and) philosophy of life".[12] 1980s and 1990s In the 1980s and 1990s, Afrocentrism
increasingly became seen as a tool for addressing social ills and a means of grounding
community efforts toward self-determination and political and economic empowerment. In his
(1992) article "Eurocentrism vs. Afrocentrism", US anthropologist Linus A. Hoskins wrote: The
vital necessity for Afrikan people to use the weapons of education and history to extricate
themselves from this psychological dependency complex/syndrome as a necessary precondition
for liberation. [...] If Afrikan peoples (the global majority) were to become Afrocentric
(Afrocentrized), ... that would spell the ineluctable end of European global power and
dominance. This is indeed the fear of Europeans. ... Afrocentrism is a state of mind, a particular
subconscious mind-set that is rooted in the ancestral heritage and communal value system.[13]
American educator Jawanza Kunjufu made the case that hip hop culture, rather than being
creative expression of the culture, was the root of many social ills.[14] For some Afrocentrists,
the contemporary problems of the ghetto stemmed not from race and class inequality, but rather
from a failure to inculcate Black youth with Afrocentric values.[15] In the West and elsewhere,
the European, in the midst of other peoples, has often propounded an exclusive view of reality;
the exclusivity of this view creates a fundamental human crisis. In some cases, it has created
cultures arrayed against each other or even against themselves. Afrocentricity’s response
certainly is not to impose its own particularity as a universal, as Eurocentricity has often done.
But hearing the voice of Afrikan American culture with all of its attendant parts is one way of
creating a more sane society and one model for a more humane world. -Asante, M. K. (1988)[16]
In 1997, US cultural historian Nathan Glazer described Afrocentricity as a form of
multiculturalism. He wrote that its influence ranged from sensible proposals about inclusion of
more Afrikan material in school curricula to what he called senseless claims about Afrikan
primacy in all major technological achievements. Glazer argued that Afrocentricity had become


more important due to the failure of mainstream society to assimilate all Afrikan Americans.
Anger and frustration at their continuing separation gave black Americans the impetus to reject
traditions that excluded them.[17]

Today, Afrocentricity takes many forms, including striving for a more multicultural and balanced
approach to the study of history and sociology. Afrocentrists contend that race still exists as a
social and political construct.[15] They argue that for centuries in academia, Eurocentric ideas
about history were dominant: ideas such as blacks having no civilizations, no written languages,
no cultures, and no histories of any note before coming into contact with Europeans. Further,
according to the views of some Afrocentrists, European history has commonly received more
attention within the academic community than the history of sub-Saharan Afrikan cultures or
those of the many Pacific Island peoples. Afrocentrists contend it is important to divorce the
historical record from past racism. Molefi Kete Asante's book Afrocentricity (1988) argues that
Afrikan -Americans should look to Afrikan cultures "as a critical corrective to a displaced
agency among Afrikan s." Some Afrocentrists believe that the burden of Afrocentricity is to
define and develop Afrikan agency in the midst of the cultural wars debate. By doing so,
Afrocentricity can support all forms of multiculturalism.[18] Afrocentrists argue that
Afrocentricity is important for people of all ethnicities who want to understand Afrikan history
and the Afrikan diaspora. For example, the Afrocentric method can be used to research Afrikan
indigenous culture. Queeneth Mkabela writes in 2005 that the Afrocentric perspective provides
new insights for understanding Afrikan indigenous culture, in a multicultural context. According
to Mkabela and others, the Afrocentric method is a necessary part of complete scholarship and
without it, the picture is incomplete, less accurate, and less objective.[19] Studies of Afrikan and
Afrikan -diaspora cultures have shifted understanding and created a more positive acceptance of
influence by Afrikan religious, linguistic and other traditions, both among scholars and the
general public. For example religious movements such as Vodou are now less likely to be
characterized as "mere superstition", but understood in terms of links to Afrikan traditions. In
recent years Afrikan a Studies or Africology[9] departments at many major universities have
grown out of the Afrocentric "Black Studies" departments formed in the 1970s. Rather than
focusing on black topics in the Afrikan diaspora (often exclusively Afrikan American topics),
these reformed departments aim to expand the field to encompass all of the Afrikan diaspora.
They also seek to better align themselves with other University departments and find continuity


and compromise between the radical Afrocentricity of the past decades and the multicultural
scholarship found in many fields today.[20]

Reference Notes 1. Woodson, Dr. Carter G. (1933). The Mis-Education of the Negro. Khalifah's
Booksellers & Associates.
2. Akbar, Dr. Na'im.(1998)
3. Chinweizu (1987). Decolonizing the Afrikan Mind. Sundoor Press.)
4. Blyden, Edward Wilmot (1994-03-01). Afrikan Life and Customs. Black Classic Press. ISBN
978-0933121430.
5. NYPL, Schomburg Center for Research in Black Culture
6. "The Afrikan Origin of the Grecian Civilisation", Journal of Negro History, 1917, pp.334-344
7. Arthur Schomburg, "The Negro Digs Up His Past", The Survey Graphic, Harlem: March
1925, University of Virginia Library, accessed 2 Feb 2009
8 Tejumola Olaniyan, "From Black Aesthetics to Afrocentrism", West Africa Review, Issue 9
(2006)
9. a b Henry Louis Gates (Editor), Kwame Anthony Appiah (Editor), Afrikan a: The
Encyclopedia of the Afrikan and Afrikan -American Volume 1. Page 114, Oxford University
Press. 2005. ISBN 0195170555
10. Chinua Achebe, The Novelist as Teacher, 1965
11. Bruce G. Trigger, "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script:
Proceedings of the Symposium Held in Cairo from 28 January to 3 February 1974 by
UNESCO", The International Journal of Afrikan Historical Studies, Vol. 13, No. 2 (1980), pp.
371-373
12. The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D.,
p. 19 1987
13. Linus A. Hoskins, Eurocentrism vs. Afrocentrism: A Geopolitical Linkage Analysis, Journal
of Black Studies (1992), pp. 249, 251, 253.
14. Hip-Hop vs MAAT: A Psycho/Social Analysis of Values Jawanza Kunjufu 1993
15. a b Achieving Blackness: Race, Black Nationalism, and Afrocentrism By Algernon Austin.
ISBN 0814707076
16. Asante, M. K. (1988). Afrocentricity. Trenton, NJ: Africa World Press Inc. Page 28
17. We Are All Multiculturalists Now By Nathan Glazer Published 1997 Harvard University
Press ISBN 067494836X


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


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