Black History Month
RBG Street Scholars Think Tank's Purpose: 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... [more]
RBG Street Scholars Think Tank's Purpose:
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.
"BLACK HISTORY MONTH IS 24/7/365": 24 hours a day, 7 days a week and 365 days a year.
Of All the Disciplines of Study History Is Best Qualified To Reward All Research.
There is no true separation between the past, the present and the future. Those who don't change change will be change by change. Help us continue to write our history in real time by making a contribution.
Please be sure to follow the curriculum format in your contributions.
-------------------------------------
By Daryl Michael Scott
for ASALH at www.asalh.org
The story of Black History Month begins a decade after the founding of the Association for the Study of Negro Life and History. When he conceived of the ASALH in 1915, Carter G. Woodson believed that publishing scientific history about the black race would produce facts that would prove to the world that Africa and its people had played a crucial role in the development of civilization. As a Harvard-trained historian, Woodson, like W. E. B. Du Bois before him, believed that the truth could not be denied and that reason would prevail over prejudice. He thus established a scholarly journal, The Journal of Negro History, a year after he formed the Association. Scientific history, he believed, would counter racial falsehoods, and the community of white scholars would alter its view of the black race. Eventually the truth would trickle down to the public, and the race problem would gradually disappear.
A decade into his labors, Woodson began to think differently about the inherent power of scholarship, the importance of the scholarly community in promoting the truth, and the place of the community in the Association's mission. Scholarship had not transformed race relations, and most white historians had not come to recognize the truth when it was placed before them.
As early as 1920, Woodson had urged black civic organizations to promote the achievements that researchers were uncovering. That year he prodded his fraternity brothers at Omega Psi Phi to take up the work.
In 1924 they responded with the creation of Negro History and Literature Week, which they renamed Negro Achievement Week. By 1925, Woodson decided that the Association had to expand its program. Henforth it would be an organization dedicated to discovering and popularizing the truth. The Association had to re~educate blacks as well as whites, and its doors had to be opened to all interested in history, not just historians and other scholars.
When the Association announced Negro History Week for 1926, Woodson was overwhelmed by the response. Black history clubs sprang up, teachers demanded materials to instruct their pupils, and progressive whites, not simply white scholars and philanthropists, stepped forward to endorse the effort. Woodson and the Association scrambled
to meet the demands of public history. For teachers, the Association published photographs and portraits of important black people. It published plays to dramatize black history. To serve the desire of history buffs to participate in the re~education of black folks, ASNLH formed branches to bring them into the organization.
Woodson selected the week of February that encompassed the birthdays of both Abraham Lincoln and Frederick Douglass, two giants in the history of African Americans. Lincoln, of course, had issued the Emancipation Proclamation that moved the nation away from slavery, and Frederick Douglass had been the greatest leader of African Americans. Symbolically, the selection of Lincoln's and Douglass' birthdays as the week to study Black history reflected Woodson's belief that the history of African Americans was American history.
When Woodson passed in 1950, the Association continued the celebration of Negro History Week. By the time of his death, Negro History Week had become a central part of African American life and substantial progress had been made in bringing more Americans to appreciate the celebration. At mid~century, in cities across the country, mayors issued proclamations noting Negro History Week.
The Black Awakening of the 1960s dramatically expanded the consciousness of African Americans about the importance of black history. The Freedom Schools established during the civil rights era all included the study of Black history. As African Americans entered into mainstream colleges, they demanded Black Studies and Black history became a central feature. Increasingly there were cries for more than a week to study Black history.
The Association, the center of the study of Black life and history, underwent its own changes, including a recognition of the need to devote more time to Black History. In 1976, fifty years after the first celebration, the Association held the first Black History Month. By this time, the entire nation had come to recognize the importance of Black history in the drama of the American
story. Since then all American presidents, Republicans and Democrats alike have issued Black History Month proclamations.
In keeping with tradition, the Association, now known as the Association for the Study of African American Life and History, believes that Black history, like American history, should be studied 365 days a year. Yet as the Founders of Black History Month, ASALH continues to view February as the critical month for carrying forth the mission.
By Daryl Michael Scott
for ASALH at www.asalh.org
RBG Revolution: Is It Time to Pick Up the Gun / f. Askari X City Life and the RBG EAOU Plan
RBG UHURU PRE-SCRIPT
NB: Our Most Definitive Contemporary Plan is outlined in detailed in the appendix of The Destruction of Black Civilization, Dr Chancellor William
LESSON ICEBREAKER VIDEOS
FOOD, CLOTHING AND SHELTER/ BY ANY MEANS NECESSARY
Over the past five years, I have met more New Afrikan/Black revolutionaries and community activists for truth and justice than ever before. I have met hood gangstas down with the movement, Black people young and old seeking freedom, justice and equality through revolutionary change. Many of these people have asked me, at what point do we resort to violent revolution. Many feel that it is already justified, and I have trouble disagreeing with them. We do need to advance the struggle and movement, and it may need to be violent, but we have not yet established the numbers that must precede violent revolutionary self-defense.
I have analyzed some of the history of revolution. I have examined the possible scenarios we face and sought a solution. This EduBlog will discuss the status of our revolution, what we must do before we resort to violent revolutionary self-defense, and why. I will provide a plan called the "RBG Educate, Agitate,Organize and Unify (EAOU)" which calls for internet activism and local community street actions and shows you how easily you can start doing them. By engaging in RBG EAOU, we may create the change we seek. If not, then I expect that we will at least enable ourselves to move to the next step in our revolutionary transformation and Re-Afrikanization process.
Through the internet, documentary films, radio, and word of mouth, many New Afrikans are now awake and aware of the current police state and Amerikkka empire we reside in. Based on five years of online teaching, learning and intense reaearch (12-15 hours a day), including the study of most, if not all, Afrikan centered, revolutionary and progressive web sites, online radio, and internet television programs, as well appraising the way the masses of Black people are currently struggling and suffering, I have made an informed guestment that only 15 to 20 percent of us have been awaken and are involved at some level in the current New Afrikans Liberation Struggle and Movement.
The demographic we face is one where 80 to 85 percent of our people are trapped in a white folks left-right, two party political paradigm (politrix). At least fifteen percent of us are awake and aware of government corruption, 9/11, and the present economic situation/ fall of Amerikkka, while about five percent understand the central banking conspiracy that lies behind all these issues. About five percent of us are prepared to make a stand right now, however, a very tiny percentage of those are active full time. The only hope for us as a people is that this five percent gets active right now.
See: Facts on the Black or African American Population
http://www.census.gov/pubinfo/www/NEWafamML1.html
I hear and encounter many people in the movement discuss the need for violent revolution. Revolution is possible with only five percent of the population active. However, that five percent can only succeed if a majority of the rest of the masses of our people are sympathetic to our fight and cause. Violent revolution is a last resort, as inoccent women, children and babies die. Also, If it is attempted prematurely, it will be easily interpreted as a riot or insurrection.We revolutionaries will be projected by the white and negro establishment and their white supremacy media as a fringe group that is a threat to public safety and security. Revolution must follow a process that begins with non-violent socio-political and cultural action as we are presently engaged in.
We must make more of the masses of our people aware of the need for change. We must first disseminate and intensify non-violent action (EAOU) on a large scale. This gets our message out to the masses of our people. It shows our commitment and credibility, building sympathy for our cause amongst the the people and even family members and friends working within the government and for the police. Once that is established, human and civil rights can be fully declared. Government authorities then have the choice between either respecting our rights or forcefully opposing them. The sympathy of the masses of our people will give us an important and necessary strategic advantage at this time; namely, it can dissuade authorities from using full state-terrorist force.
When the revolution has reached the point where an authority must decide between respecting rights or using force, there is a good chance it will use force. It is a poor decision on their part. We as New Afrikan revolutionaries now have permission to take our cause to the level of violent action in self-defense. We are a non-violent group that was assaulted by a violent, racist oppressor. The masses of our people will be sympathetic to to our cause and offer support if we have properly educated them. Sympathetic members of the government that are Black will support us from the inside. Members of neighboring countries and their governments may also offer support.
Let's look at the American Revolution as a successful example. The people demonstrated their opposition to taxation without representation. They authored a "Declaration of Independence." They took physical action just to the edge of non-violence (some may argue the Boston Tea Party was violent because it destroyed property). The British government then became the violent aggressor. Troops shot protesters in the Boston Massacre. Finally, at Lexington and Concord, armed troops were on a mission to disarm the public. A group of citizens stood in their way. Shots were fired, and a revolutionary war began. The British were seen as the aggressor. While a small percentage of the colonists were actively engaging in the revolution, they had the sympathy of a great majority by being first non-violent but very assertive, then defensive actions.
RBG EDUCATE, AGITATE, ORGANIZE AND UNIFY COMMUNITY PROGRAMS
Here is the RBG method that we will use, a method of successful New Afrikan/Black Revolution in Progress:
Exhaust the Current Political Process by Proper Political Education
First,our people must be aware of their oppression, their rights as human beings and how those rights are being oppressed (remember that a lot our people will never even come to accept this fact). Those who accept must then take the step of action. They must address their grievances to their representatives in government and vote accordingly.--"We've already did this and it don't/ain't working".
This is already an area we are failing to accomplish. If you vote for a candidate for office who is not committed one hundred percent Black peoples rights, you are willingly granting permission for others tocontinue to deny us our rights.
The mission of any political initiative within the system is to find candidates who stand for our rights, to only vote for those candidates, and to actively support their campaigns. Here are the qualifications I determined are representative of a people's candidate:
1. The people's candidate is not supported by corporate or foreign lobbying and financing.
2. The people's candidate does not participate in elitist think tanks, secret organizations, or secret meetings (i.e. Bilderberg, CFR, Skull & Bones, Trilateral Commission).
3. The people's candidate's policies are in line with the U.S. Constitution.
4. The people's candidate supports a non-interventionist foreign policy discouraging military aggression.
5. The people's candidate supports policies for other issues, such as economics, education, and regulations, which keep choices, services, and property in the hands of individual citizens and local communities.
RBG Communiversity contains all the content one needs to draw from in order to successfully create and dissiminate information in electronic and print form. You can best keep up with this voluminious amount of data by downloading and installing our toolbar
http://rbg4lifedutainment.ourtoolbar.com/
In Re of the Toolbar: "It's A Comprehensive RBG Knowledge Center in and of itself". Special features include/ Links to the Best of the Best in Afrikan centered Ning Networks, Radio Stations Comprising All Genres of Black (New Afrikan) Music, Breakdown FM w/Davey D Podcast, Kemetic Heritage Radio, HP/DP Podcast (MedlinePlus and John Hopkins), IT and Business Talk, over 400 RBG RSS Feeds, Assata's Forums Link, E-Mail notifier,and much much more
some questions education relevant to Afrikan peoples development should Ask and Answer:
FUQ (frequently unasked questioned)
* Who am I?
* Why am I where I am?
* Why do I think as I do?
* Could I think differently?
* Why am I feeling the way I feel right now?
* What will happen if I ignore this feeling?
* Is there another way to interpret the world / and my situation in it?
* What part do/did I play in my situation?
* Why do I expect my circumstances to change if I continue to do the same things the same way?
* Is this way of living my last resort or is it Plan A?
* Do I have a Plan B?
* Should my Plan B be my Plan A
See: Problem Solving ,Critical Thinking & Decision Making
The other vital tool you will need to keep your finger on the pulse of the struggle and movement, and thus be in a position to properly educate, agitate, organize and unify the mass of our people is a feed reader/ RBG uses Google Labs Reader. Once you access ony RSS feed orom our tool bar you can then suscribe to that feed in you own reader. You also have the option of sending the feed to your iGoogle Page.
Google Reader is a Web-based aggregator, capable of reading Atom and RSS feeds Google on October 7, 2005 through Google Labs. Reader graduated from beta status on September 17, 2007
RBG UHURU POST SCRIPT
This has been a RBG Street Scholars Think Tank Multimedia Education Production
I. Incubation Stage (Prodromal) A. Intellectuals desert the existing system. Sharp criticism of the authorities occurs and faith in the system is lost. Growing incompetence of the ruling classes. B. At least one class is on the rise economically. It begins to demand participation in govenment and careers open to talent. Upper classes lock them out and the ranks of aristocracy close. Class distinctions become more hardened. C. Government experiences serious fiscal and financial problems.
II. Symptomatic/Moderate Stage A. Moderates rise to prominence and challenge the existing authority. B. As authority is challenged, some acts of violence occur C. Government fails to use force effectively. D. Moderates win the day and get power. Honeymoon period where the revolution seems to be over. E. Pressure from extremists grows. F. Moderates are overthrown
III. Crisis/Radical Stage A. Reign of terror and virtue/mass executions B. Regicide C. Use of secret police D. Foreign threat to revolution E. Extreme nationalism F. Suppression of pleasure/demand for sacrifice G. Religious faith in man's ability to create an earthly paradise. H. Class Struggle I. Economic Crisis
IV.Convalescence/Recovery Stage A. Things revert back to normal (reign of terror over) B. Government resorts to pre-revolution form of government C. Peace is made with neighboring countries.Seven Stages of Revolution
September 11, 1994
Q: Please elaborate on the seven stages of physical revolution.
There are three types of revolution. Those in the physical stratum that alter the physical operations of the society, those in the psychic stratum, and those in the spiritual stratum. Of the various forms of revolution, it is physical revolution which alters the actual operation of the society. Through physical revolution, governing policies and operations are changed. Through psychic revolution, the thinking of people is modified so that the people will be drawn to establish for themselves a more enlightened society. But there is one difficulty with psychic revolution. That is, you cannot change a highly static force that is governed by inertia and tamaguna with psychic revolution. For this, physical revolution is required.
Now, if one is planning to undertake revolutionary action to alter the course of the society towards a more Dharmic path in which the physical, psychic and spiritual needs of the people may be expressed and the innate longings of the human heart uncovered and fulfilled, then you must be willing to adapt not only psychic techniques altering the ideas which people hold, but actual physical programs which will assist people in their development and dislodge the static and oppressive forces within the society. If the society is only amiss in its thinking, having reached the first stage of degenerative process or loss of balance, then psychic revolution alone will be sufficient. But if the second or third stage has been reached, only physical revolution will change the direction and course of degeneration as the imbalance has gone from the psychic to the physical and is prevalent within the actions taken by the collective body. In this situation, physical revolution will be required.
Now, if one is to undertake such a revolution, what must be done? The all around society must be enhanced in a systematic fashion. There cannot be random and haphazard approaches. If one leader is replaced with another, but the fundamental approach taken by the leadership is not changed, then the revolution is useless. It is a waste of time and effort, and often of lives, to no purpose whatsoever. This type of revolution, which is often violently fought, frequently yields little success.
Now, if a society is to be reconstructed, brought back to health, there are several steps which must be taken. First of all, the minds of people must be educated. There must be effort to reach the educators and students so that the coming generations have a more balanced mental view and will implement, in their time, a more Dharmic society. Now, in order to do this, there must be intellectual freedom. If there is not, there is no opportunity to influence the thinking of those young people and bring them to a new and better view of life. So intellectual freedom must be achieved and effort must be placed on fighting those forces which repress and inhibit the mental expansion of people in the society.
Let us say there is one country in which there is a degenerative society and no one can fathom the pathway to Dharma. Now if one wishes to change the situation, one must educate the people, and in particular the students - the young people who will form their ideas and then lead society in their own time. Also, one must lead others to new and more advanced patterns of thought through use of writing, art, literature, poetry, and debate. If there are suppressive forces, one must organize and rally against these suppressive factors in whatever fashion is effective, be it rally and march or letters to those in authority. Once this is done, there is a third approach which must be taken: that is, to initiate all who are willing to spiritual practice, to spiritual discipline. Let the path to God be open to all. All forces which inhibit this must be fought in whatever manner is most effective, be it debate or protest or revolution, so that the society is given physical, mental and spiritual avenues to rebuild itself. Wherever those pathways are blocked, there must be concrete action to move away the vestiges of dogma and inertia and to build a healthy and whole society.
So now, what are the stages in this fight to rebuild the society? In the first stage, the students, the young people are educated, are given opportunity for expansion in their ideas. In the second stage, the forces which inhibit intellectual freedom are fought. In the third stage those forces inhibiting spiritual freedom are fought and in the fourth stage, the general attitude or prevalent ideas dominating the society are challenged so that those that are true in their path speak out openly, not only against direct suppression but against faulty concepts and faulty practices which have maintained the corruption or degeneration. And in the fifth stage, the same is done for all the practices which have suppressed the spiritual, mental and physical upliftment of ordinary people. The true Dharma of human beings is fought for in all spheres in the fifth stage. In the sixth stage, the leadership of the society is altered and by the very momentum which has already been built, there becomes a readiness within the society for new leadership. The people cry out for it, the intellectual stage is set, the all-around society has evolved and can no longer tolerate old practices, old ideas which are degenerative, and thus new leadership is forced to come to power which reflects the new ideas, the new thinking, the feelings and attitudes of the people which have been restored through intellectual freedom, education and spiritual discipline to a healthy state. At this point, the corruption in leadership will no longer be tolerated, and new leaders will rise reflecting the thoughts of the people. Then when this occurs, this new order must be established and an ever vigilant fight maintained to preserve Dharma and dislodge corruption, delusion, and policies reflecting the greed and avarice of leaders. In the seventh stage, through this vigilance, a healthy society may be maintained for many years without loss of balance between all of the factors in the society and the true nature of human life. In this way, through a systematic approach, a society may be changed and an unhealthy degenerating culture brought back to health and life.
You see, it is a systematic approach. Violent revolution is normally unsystematic and leads only to the replacement of one corrupt government with another just as corrupt. It can never stop the degeneration of a society. For this, there must be all-around revolution which changes the spiritual awareness, the intellectual understanding and the operation of the society. If this is done, then a true revolution will have occurred. Does it explain the concept?
Interests: pit bull breeding, educational scholarship that is grassroots can le, educational scholarship that is accessible and us
 |
Angelina Jolie's Provocative Modeling Pics at 16
Angelina Jolie seen here at the age of 16, in a 1991 modeling shoot.
|
 |
Sexiest Twin Sister Photos Of All Time
Two is better than one, at least in this gallery.
|
 |
Top 10 Worst Celebrity Tattoos
Getting a tattoo? First take a lesson from these celebs in what NOT to get inked.
|
