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Wednesday, July 26, 2017

BUILDING FOR A SOCIETY OF MA'AT: TOWARDS RESTORATION OF GLOBAL AFRICAN IDEOLOGY AND UNIFICATION


RATIONALE

As Ma'at is the oldest social construct in the history of the world, and served as the social glue which held Ancient Kemetic (Egyptian) civilization together for over 5000 years, and its value and worth have remained relevant and elevating over time, we, the National Black Council of Elders, adopt its fundamental tenets and principles as the foundation upon which to build anew, a civil society and social construct which reflects paradigms and proto-types drawn from our cultural heritage and historical origins. As Indigenous Americans and descendants of the African Slave Trade, we assert our inalienable right to Rescue, Re-Construct, and Restore the Spiritual Traditions passed down through generations by our Ancestors, the most prominent of which is, "To Bring Good to the World", which is at the center of Kemetic and Yoruba spiritual teachings. Spirituality, not laws, are at the center of African social, economic and political life, and in this context, spirituality is defined as "an emotional attachment and allegiance to those higher values and principles which promote human life and development." Thus, a Society of Ma'at would be founded on the fundamental Virtues of Ma'at, Truth, Justice, Harmony, Balance, Order, Propriety and Reciprocity, which collectively, are interpreted as Righteousness. As Ma'atian tenets are to be found in many continental African spiritual traditions due to the southern migration of Kemites from Egypt, the Society of Ma'at would like to answer the question raised by our Ancestor, Dr. Cheik Ante Diop, "What shall be the unifying ideology for the global African community?" We would submit, that that unifying ideology should be Ma'at, in keeping with the African tradition of basing our social relationships around our Spirituality, and Ma'at has proven its worth as such, for over 7000 years, now.
The essential definitions of the Virtues of Ma'at are outlined by Minister Mxolisi, formerly of the Wo'se Church in Oakland, Calif.
MK 71417


 THE 7 FUNDAMENTAL VIRTUES OF MA'AT: TOWARDS A GREATER UNDERSTANDING by Minister Mxolisi Sowell




Maat is the term that came to be used in reference to the values, behaviors, expectations and aspirations that evolved amongst our ancient Kemetian ancestors in their process of being and becoming the most prolific civilization that humanity has yet known.

With the passage of time and the development of scientific-spiritual-philosophical investigation,  Maat was understood to be the infinite, omnipotent, transformative manifestation of self-realization, self-determination, and unlimited generosity and benevolence of the emergent, creative Great Force which was embodied inherently in the undifferentiated, primordial matter which came to be identified as NWN.

Further, it came to be understood that the visible and invisible worlds, manifestations of the creative self-determination of that Great Force, are omnipresently permeated with Maat -- a reality to be recognized, embraced, and utilized to facilitate the greatest good for the greatest number by those species of creation in whom and through whom the evolution of intelligence and intuition provides for the development of that consciousness.

Our scholars share with us that modern languages have no single term that embodies the fullness of the meaning of Maat; that several terms are required to begin approaching that fullness, to enable those whose intelligence and intuition would lead them to pursue that fullness for their lives and for all existence. Among the terms that have been suggested for a significant understanding of Maat are Truth, Justice, Propriety, Righteousness, Harmony, Balance, Reciprocity, and Order.

The following is our offering toward the development of our common and collective understanding of those terms to advance our quest for the restoration of Maatian consciousness in our lives and the manifestation of the unlimited great good which it portends.

1. Kweli / Truth
 Truth is that which conforms to reality; it opens the way (Njia) and is the first step to living Ma’at.

A couple of terms from the Kiswahili language base that serve to broaden and deepen our understanding of Kweli / Truth – truthfulness, reality, genuineness, certainty:
Hakika: this term says to us that Truth is that which is known with certainty as a result of investigation and strict inquiry, or having gone into a given matter.
Ukweli: truthfulness (has to do with embracing and nurturing this hakikaorientation to all things in life as a basic and fundamental element of your character).

The ancient African/Kemetian context from which Maatian Truth arises informs us that it has to do with knowing that “which is essentially good, and to restore and recreate it constantly.” (Karenga: Maat, pg 10)  In our quest to be/become New Africans and be the catalysts for the lifting of the shrouds of oppression and resignation that blanket our communities, Truth is a “project of freedom,” seeking to overcome the realities of relations, outlooks and behaviors rooted in the ongoing anti-African, humanity-eroding complexities of the Maafa, and establishing and embracing liberating definitions of human possibilities and the grounds for maximum human flourishing. (Karega, pg. 293)  
In our quest, we are encouraged to look back to the traditions of our ancestors (cultivate a Sankofa vision) for insights relative to the means and methods of defining, establishing and perpetuating our greatest good. Such engagement enables us to situate ourselves in the universe free of the limitations that inherently fetter our lives in the absence of such engagement. It aids in the development and cultivation of high morals, as it involves our exposure to virtuous values (Declarations of Innocence, Ten Virtues for the Virility of the Soul, Nguzo Saba, etc.), wherein “all living beings are enjoined to take care, in their behavior and conduct, not to soil the environment (of our existence) with any kind of impurity.” It allows the Blessed Dead to fulfill their purpose of ensuring that the living practice of truth and justice (i.e. Maat) continues. (Obenga, African Philosophy, p. 221-222) 

Within this quest, “the challenge is to constantly and critically engage tradition and make it live and respond effectively in a dialectic (a hakika process) of preservation and expansion,” not allowing tradition to become a substitute for our responsible exercise of moral reasoning. We must examine and investigate and allow the light of Truth embodied in the excellence of those Sankofa insights to inspire and reassure us in the defining, naming, creating and speaking of Truth that our contemporary and, perhaps, future realties require. “And it is in this process of engagement that a tradition reveals its resourcefulness and limitations and thus challenges its members to constantly recover its best and build on it generation after generation.” (Karenga, pp. 277-278)

(See Dr. Patricia Newton’s 2011 Juneteenth presentation for additional details on this vitally important issue: http://hcvoice.wordpress.com/2011/06/27/dr-patricia-newton-speaks-to-juneteenth-celebrants/)
Context for our great quest, in terms of Truth and all aspects of Maatian Virtues, comes to us from Ayi Kwei Armah’s book, “2000 Seasons”:
“. . . there is a great force in the world, a force spiritual and able to shape the physical universe, but . .  that force is not something cut off, not something separate from ourselves. It is an energy in us, strongest in our working, breathing, thinking together as one people; weakest when we are scattered, confused, broken into individual, unconnected fragments.” 
In short, Kweli / Truth calls us to exercise the seeing of our eyes, the hearing of our ears, the breathing of our nostrils, the power of our hearts and minds -- in hakika partnership with Sisters and Brothers seeking to be of like mind, body and spirit -- to peruse things of the past and present, in order to develop and cultivate the intellectual and intuitive knowledge of the good of which we are inherently capable, and the means by which that good is to be made manifest. This we must do for the restoration and perpetuation of our greatest good as a healed and healing people.


2. Haki / Justice:
Seek what is right and good -- for the weak as well as for the strong, for the rich as well as for the poor. To do otherwise is not the way of Maat.

Haki refers to the infinite measure or manifestation of correctness or worthiness. It is a term used to reference the righteousness of The Most High, and to encourage we who would manifest Maat to be diligent in seeking to perceive and emulate that perfection.

Wajibu is another term from the Kiswahili language base that helps to broaden and deepen our understanding of Haki / Justice. This term is used to refer to the moral sense or obligation involved in the pursuit of justice, which is not to be overrun or dismissed via a merely legalistic pursuit. This is consistent, specifically, with one of the ten Kemetian Virtues for the virility of the soul -- the one that admonishes, “I must cultivate the ability to distinguish the right from the wrong” (that which is loved from that which is hated). (James, Stolen Legacy)

Karenga shares with us that, “It is in this context that civil servants, who served in the capacity of advisors to the king (in Kemet), note among their declarations of moral and social virtue that they ‘filled the ears of Horus (Heru, the king) with Maat (justice),’ – ‘For God (NTR) hates biased behavior.’” Such was the foundation and motivating principle for that just and harmonious society. (Karenga, Maat, p. 36)

From this we should take that it is our moral obligation to do all we can to truly know and show what is good, right and just – to have it reflected in the actions we take and decisions we make; to have our ears (our hearts, minds and souls), and those of every comrade and associate in the mission of CAP, to always be filled with the consciousness that impels us to always strive for that standard; and to find or create ongoing opportunities to impact every cell and fiber of every friend or foe anywhere in the world with the energy of that diligence and determination, for the restoration and perpetuation of justice and harmony in human affairs.

Simply put, Haki / Justice admonishes us to “Do unto others as you would have them do unto you” and to do all you can to make that way the law throughout the land. Throughout every land.


3. Adabu – Propriety
Strive to do/be the best, and to always reach for your highest potential, remembering that good deeds go hand in hand with good thoughts.

The following Kiswahili terms help to broaden our comprehension of “Adabu” and our understanding of Propriety:
Adabu: good manners, politeness; proper behavior.
Utaratibu: to be orderly in character and/or action according to established standards of thought and action.
Uzuri: moral excellence and goodness; good taste.
Makini: strength of character; dignified, composed, well-behaved.

Conversely, the following terms serve to enlighten us relative to an absence of Adabu:
Huna Adabu: to be lacking of adabu; an exceptionally serious state of being; (it is to be a “guttersnipe” -- of the lowest moral/spiritual character; one who wanders about, feeds on, and proliferates spiritual poverty, wretchedness and misery).
Mtoto Mnyonge: One who is abjectly low, debased, mean, degraded; one whose character reflects that he/she is/has been spiritually cramped or bent (a guttersnipe) for a prolonged period.
Mtoto wa kikopo: an impudent, shameless cheater; shamelessness in dealing; imposter, swindler.
Mhuni: one who wanders about for no good purpose; one who leaves one’s own side and goes to the other (traitor); a lawless person.

Adabu / Propriety was of interest to me because it has not been one of the terms of focus in my years of studying the seven aspects of Maat. “Righteousness” has been one of the foci instead. My intuition has told me that they are essentially the same. My study in recent days have served to strengthen that view.

Kiswahili terms that serve to broaden our comprehension of “Righteousness” in that language base include:
Wema: goodness, excellence; that which commends itself to reason or conscience. (cf. –zuri)
Unyofu: straight forwardness, honesty, uprightness; being an honorable person. (cf. Utaratibu)
Haki: to be just and lawful in character; an honorable person. (cf. Utaratibu)
Uadilifu: upright, honorable, moral, righteous; righteous conduct and impartiality in dealing with people (cf. Utaratibu)

Propriety and/or Righteousness – both seem to be well served by the following definition: The thoughts, words, aspirations and actions which are the manifestations of your ongoing, continuous, diligent communions with that which is Most High in YOU! For our Kemetian ancestors this “process of living the inner life, deepening and perfecting it, became synonymous with the exercise of intelligence” and ultimately served “to acknowledge and assert their original kinship with the holy deities.” (Obenga, p. 219)

The collective dimension that seems to be an inherent element of the “Utaratibu” aspect of Adabu reminds us of the passage from Ayi Kwei Armah’s book, “2000 Seasons,” with reference to our working, breathing, and thinking together as one people. In essence, you are (we are) inherently part of that which is Most High in You! (in Us!) And its fullness is to be realized in You via the process of cultivating singleness of purpose and pursuit, and the standards of thought and action by which agreed upon objectives are to be pursued, with those who by reason andconscience are led to participate in that process with you. Adabu – Propriety/Righteousness – is the product of the continuous and diligent reverence and respect by which this process is held by each and all of its participants.

Within the Kemetian Creation tradition, Maat is the force by which The Most High is understood to have worked “magic” upon ITS own heart, giving life to the process by which the Creation came into being. In our process of working, breathing and thinking together as one people – in our collective and individual communions – let this magic be our goal: That our aspirations for the greatest good for our people be made manifest because our hearts are fully committed. Adabu!!! 

4. Amani / Harmony
We are all part of the whole and not apart from the whole, and at all times we must strive to be at one with our surroundings. Such is the way of Maat.

Amani has to do with the knowing of peace, security and safety with the placing of one’s trust in someone or something; (i.e. Namwamini Mungu -- I trust / have faith in NTR/GOD).

Other Kiswahili terms that are pertinent:
Patano – having arrived at agreement or understanding that can be the basis for an alliance;
Moyo Umoja – to be of one heart or a state of accord; to know an inmost and abiding feeling of oneness with another or others;
Kinanda – being able to mesh a variety of experiences and perspectives in a manner that can gain the allegiance (amani, patano, or moyo umoja)of each and all. (Kinanda is a stringed instrument of East African origin, requiring skillful utilization of each string in order to produce harmonious and meaningful sounds).

This Virtue serves to bring into focus that most-important admonition from our Kemetian ancestors -- “Know Thyself.” Are you one whose spirit and character, words and deeds, radiate that you are a person of Truth, Justice, Propriety, Balance, Reciprocity and Order – a person, a temple, of Maat? Are you one with whom others can know Amani, Patano, Moyo Umoja, Kinanda?  Have you mastered the passions (ego, fear, ignorance, greed, lust, superstition, etc.) that would keep you from true self-knowledge, from being/becoming an eternally growing temple of that Great Spirit of unlimited powers?

Amani has to do with each and all embracing a practical morality rooted in the recognition of the responsibility of behaving as social beings within a body of free, intelligent human beings, coupled with the training required for the fulfillment of that ideal. (Obenga, p. 203)

Let’s always do all we can, in every way we can, to make our communities more beautiful and beneficial than when we inherited them -- beginning with ourselves! Amani!!!

5. Usawa / Balance
In all we do, the ideal is to strive for complimentarity, mutuality, and that which seeks and maintains harmony in our relationships with self, others and nature.

Usawa – denotes being willing and/or able to do what is required to pursue the modification of things or circumstances in order that the greatest good be served.

Other terms that are pertinent include:
Fananisha – being able to look at a thing or circumstances to discern the good, positive, or usefulness existing within; 
Linganisha – has to do with putting two things together in order to compare them, to discern what needs to be done to put them in the order or state that is correct.

This Virtue, Usawa / Balance, brings us, once again, face to face with the admonition, “I must cultivate the ability to distinguish the right from the wrong.” But also, “I must cultivate the ability to distinguish the real from the unreal” – in things and circumstances, but even more so within ourselves. Know when it’s Maat, and know when it’s not!!! Dr. George G.M. James records that knowing the real from the unreal involves having a sense of values (Stolen Legacy, pg. 106); a sense of values that most assuredly grows from yet two other admonitions – “I must have faith in my ability to assimilate the Truth” and “I must have faith in my ability to wield the Truth.”  Let us be diligent to know that “which is essentially good (the aim of Maatian Truth), and to restore and recreate it constantly” – within our world and, more so, within ourselves!!!


6. Maagano / Reciprocity
Create the context for good and righteousness, and they, too, will seek you. This is the way of Maat.

Maagano:  agreement, promise, mutual understanding (cf. Patano).
Another term of pertinence is:
Kutendana sawasawa ushirika: to be committed to the pro-active use of energy, force, intelligence and consciousness for the equitable sharing of the benefits and blessings of our pursuits – mental, spiritual and material -- (by every righteous means available and necessary).

A word of wisdom from Kemetian sage, ASAR Ptah-Hotep, admonishes, “Be diligent as long as you live, always doing more than is commanded of you. . . .” (Husia, p. 42)  The “more” that we are commanded to do is to “emulate GOD (NTR) in . . . knowing and doing Maat, i.e., beneficence, generosity, loving-kindness, justice, reciprocity.” (Karenga: MAAT, p 326)

Yet another wise word from Ptah-Hotep admonishes, “Share with your friends that which you have, for that which is yours is a gift of (NTR)/GOD. . . . Peace will not be found in a city where friends are forgotten and their needs not answered.” (Husia, p. 45) The ultimate that we have to share -- along with, yet above and beyond, anything else -- is this: We are made in the image of GOD! We’ve been granted an effective measure of the Ashe’!No one is lacking of at least some measure of NTR’s infinite divine beauty – Maat! This requires those who know “to act a certain way towards others as well as towards ourselves.” (Karenga: MAAT, p 326)

Further, in that same flow, the Nguzo Saba principle, Kuumba, calls for those who know, “to always do as much as we can, in any way we can, in order to leave our community more beautiful and beneficial than when we inherited it.” Above and beyond the often superficial thoughts and actions that arise in terms of our “creativity,” Kuumba is a term used in reference to the spirit of The Most High doing the work of Creation. At its most significant level, this principle seeks to inspire us to know that same great power within ourselves and to bring it to bear on the restoration of our people and our worldwide African community, and our righteous African way of life.

Finally, this Reciprocity is not a tit-for-tat enterprise. It is one that calls on those who are committed to the doing of Maat to respond “not only to the good that we solicit, and not only for the good that we explicitly accept, but also for all the good that we are aware of having received.” (Karenga: MAAT, p 367) We do it because we know that our greatest good as a people requires it and that NTR loves it. We do it because we know it causes our children to live; because we know that wealth is given to enable and empower the doing of good and that giving to the vulnerable is in fact to give unto God (NTR). We do it because we know that in the Maatian philosophy of life one who is doing good for others is actually doing it for him/herself. We do it to be worthy of honor and love in the hearts and minds of our family, community and nation, and because we know that is shall be repaid by The One that gives the gifts of life and eternity. We do it because we know that this is at the heart of the way of Maat. (Karenga: MAAT, pp. 101, 306, 302, 125, 282, 308)

7.Kanuni / Order
All things in life have their roles, relevance and function. When we find the purpose of a thing, put it in its proper place; and for others, allow them to find their space.

Kanuni: – that which is regular, necessary or indispensible; a fundamental rule.

Kanuni is a noun which is best used with adjective modifiers -- “Enea” or “Kamili” -- when referring to Maatian Order. Kanuni Enea: refers to universal or omnipresent order; Kanuni Kamili: denotes complete or perfect order.

Other pertinent terms include: Yakini – that which is known, or can be known, with certainty through diligent determination and discipline of heart and mind; Kiada – that which occurs in an orderly, distinct, intelligible way.

When it comes to the Kanuni Enea (Universal Order) or Kanuni Kamili (Perfect Order) which is Maat, we learn that our Kemetian ancestors “conducted an intense and radical investigation of the tough realities of our surrounding cosmos” for over 25 centuries. (Obenga, p.601) This enduring assignment was the task of certain priest-scientists who observed the ebb and flow of celestial activities every hour of every night and day.

From this diligent process came the supreme and commanding perception that creation (the cosmos) flowed from “the awakening of higher consciousness (NTR) within the primordial essence (NWN), with Maat being “the primary principle coordinating all values” by which primal NWN was/is transformed into structured cosmos. The word ntr gained a spiritual, evolutionary meaning related to the phenomenon of the Sun “ceaselessly born and reborn from its own energy,” thereby extending the Creator’s creation daily.” (Obenga, p. 541, 603) Additionally, those priestly-scientific observations produced the certainty that “humanity and the universe are part of the same unfolding process originating in NWN”; that each person is a comic order to be designed and regulated, ceaselessly, by “intelligent human imagination.” (Obenga, p 602) (As above, so below.)

On the temporal/communal/human level this dynamic was symbolized by the placing of the king’s name within a cartouche, representing the deeply abiding expectation that every person under the leadership of the king and the ongoing process of the Per Ankh (House of Life) would – must – ceaselessly and progressively grow in “knowing one’s proper place and greatest potential within the realm vitalized by the Sun.” (Obenga, p. 192)

In this context, the intellectual life of Kemet was “nothing short of a collective obsession” seeking to develop and cultivate persons (minds) that:
  • understood that Maat is the energy that animates both the visible and invisible worlds; (Obenga, p. 224)
  • would “participate fully in the cosmic order of Maat”; (Obenga, p. 606)
  • would know and abidingly respect the omnipresent command to “take care, in their behavior and conduct, not to soil the environment (of our existence) with any kind of impurity;” (Obenga, p. 223)
  • respected and reflected the “whole range of essential moral, philosophical and esthetic qualities” embodied in Maat in all things – agriculture and architecture, education and child-rearing, public works projects, music, dance, rituals, all works and crafts. All things! (Obenga, p. 606-607)
(As it was with those worthy ancestors, so must it be with you and me!)

Maatian Order, then, is the distinctly intelligible process of the being and becoming of all beings and things, all forces and phenomena, throughout the universe, most profoundly known, appreciated and beneficially extended by those who are diligent in cultivating and incorporating the virtues of Maat in all aspects of their lives. (Kinara, Imani)

It is the foundation for the cultivation of the sovereignty consciousness, the Kujichagulia, by which our central project of freedom can flourish, leading to the Justice, Harmony, Balance and Reciprocity for which the energy that animates the visible and invisible worlds causes our hearts and minds to yearn.

It is foundation and inspiration for the bold initiatives that we must take “if we want (our world African community), now building itself in a world of implacable cruelty, to avoid getting alienated from its own specific culture that, of course, is also part of the universal heritage of humanity.” (Obenga, p. 607) (Ujima, Kuumba)

Maatian Order is the foundation upon which “we can design for ourselves a world culture of our own.” It is the foundation from which we can say, “It is a challenge we accept gladly, because everything we know tells us . . . that we can meet it.” (Obenga, p. 609) (Imani)


The Nguzo Saba/Kwanzaa tradition, which has come to us as a distillation of the cultural-spiritual-philosophic character of a broad variety of African civilizations, according to its chief innovator, Dr. Maulana Karenga, provides an excellent threshold by which to explore the assertion of Dr. Theophile Obenga that the morality at the heart of Maatian philosophy is still alive in African societies that have not been irreparably savaged by eurocentric impositions and internal corruptions (Obenga, p. 204). Additionally, this tradition serves to provide dedicated Africans throughout the Diaspora with excellent grounds by which to examine the values and practices that have served their best interests and aspirations for freedom and fullness over the ages, and encourage the conscious and purposeful embracing of those principles for our future well being.

For a fuller exploration of the Nguzo Saba/Kwanzaa tradition relative to Dr. Obenga’s assertion, which is indicated and supported in this writing, as well as significant perspective on the cultural-spiritual-philosophic character of African civilization that Dr. Karenga sought to present in bringing that tradition to us, you are encouraged to read “Kwanzaa and the Nguzo Saba: Something Sacred For and From the Souls of Black Folks,” by Minister Mxolisi Ozo-Sowande (aka Mxolisi T. Sowell).

Wednesday, April 5, 2017

OPEN LETTER in regards Racist/Sexist allegations against Former NSA Advisor, Susan Rice




OPEN LETTER in regards Racist/Sexist allegations against Former NSA Advisor, Susan Rice

On behalf of the Congress of African People, the Black Community is repelled by the racist and sexist allegations against former National Security Advisor, Susan Rice by Republicans and the Racist Right. The Republicans and Right used Susan Rice as a means to deflect in the Benghazi debacle, and have once again attacked her for doing her job. These are the same Republicans who, on the Eve of the First Black Presidents' Inauguration, vowed not to pass any legislation during his tenure in a failed effort to deny him a second term. These are the same Republicans who lost 4000 soldiers in the Iraq War, where there were supposed to be weapons of mass destruction, and there was found to none. These same Republicans who got nearly 150,000 Iraqi people killed in that same war, and now, want to cry about Assad in Syria. These are the same Republicans who supported an ignorant Donald's Trumps' contention that Barack Obama, was not a US citizen. I repeat, these are the same rabid, racist Republicans who seek to deny Blacks and other people of color the very basic right to vote and for women, to have the right to choose. Need we mention, that these are the very same Republicans who are willing to throw 24 million people off of health care, just so they can privatize it and give it back to crooked insurance companies? Today, we have a US President and his administration under investigation by the FBI, one who lies daily, is a groper of women and is totally incompetent to do the job he was elected to do. And, did I say, he is also, a Republican. The Republicans who lowered taxes for the rich, at the expense of the middle class, and gave people with mental illness, the ok to buy guns. These bumbling idiots have now,relaxed the laws regulating climate control. This is the President of the US, his administration, and the Party he represents who are doing all of this. And now, they have the audacity to try to deflect from all of this non-governance, to come up with some lying charges about Susan Rice acting in anything other than a professional manner, and make no mistake these charges are grounded in the Racist and Sexist nature of the American society.
This behavior on the part of Republicans and the Trump Administration must stop immediately, and the proper apologies offered to Ms. Rice. If this is the kind of reward Blacks receive for serving the interests of this country, then perhaps is would be appropriate to begin a campaign for Blacks and people of color to refrain from sending our children to defend this, the most corrupt country in the world, and where liberty and democracy are as elusive as the Sun on a rainy day. America still owes our community for 400 years of free labor, and the terror imposed on our people then and since. In addition to this, we will no longer tolerate the attack on our women, our children, and our communities. Leave Susan Rice alone!! Stop killing our children in the street, and via bio-warfare such as in Flint, Michigan.
I finish this open letter by speaking to the African American community. We did not come here as immigrants and when slaves were "freed" we did not have the opportunity to negotiate the terms of our integration into American society. Our people have faced terror and negation at every turn and in every sector. Today, with an incompetent Fake President, a rabid and racist Republican Party, and a country where political and economic institutions are in chaos, it is now, time we take on the duty and responsibility of governing our own communities. We can do this by supporting and building a National Council of Elders which represent the values and principles which unite us; building a National African American Congress which formulates and implements policy, programs and projects which pursue, promote and protect the interests and aspirations of our people; and to build a National Black Assembly which harnesses our community's resources and mobilizes and organizes our National Community at every level, in every sector and in every manner imaginable. This is our challenge in the context of the times we live in, and not to engage at this point is irresponsible and perhaps suicidal, given the idiots running this country, currently. We cannot any longer afford the luxury of being apathetic. Our future depends on it, and we must act now. All drummers are called on to issue the Drum Call for all hands on deck. Our enemies are not those outside this country, but the racists and sexists within, and we must defend our children and women NOW!!!!! 4317 MK



Monday, April 3, 2017

National Black Council of Elders | NBCOE Event Press Release   4/2/2017
Email: capcouncilofelders@gmail.com    Link: www.simbamaat.blogspot.com   Phone:(310) 567-9807  
  
Friday, March 31, 2017 at 8 PM CST the newly formed National Black Council of Elders conducted its first virtual National Enstoolment Ceremony.  Roughly, 30 attendees witnessed or engaged in this momentous occasion for African American Communities nationwide.  
The ceremony began to the rhythmic vibrant beat of African Drum Calls.  The Queen Mother Wakeelah Martinez, of the Chartered Wichita, Kansas Council of Elders gave ceremonial directions for the deputies and words of wisdom. The prospective Deputies (20 Elders and 4 Emissaries) repeated their pledges to leadership positions in the National African American Community as they function in Ministry.


*Initiate Elders pledge to not only provide leadership for the African American community, but also, to lead by Spiritual example, and to promote African Values and Ethics as a means of establishing social order, harmony, balance and justice.  Based on these values which derive from Ma’at and Nguzo Saba, policies will be formulated in a comprehensive manner, but from multidimensional perspectives which are reflected in the 21 Ministries of NBCOE.  The resulting policies, programs, projects and solutions designed will:


1.  Encourage new and expanded Industry Building, e.g., Fashion, Sustainable Development, Health Care Delivery, Collective Concern (for elderly, disabled, orphaned, abused and foster children) and Crisis Preparedness.


2.  Institution Building - including a Pan African and Local Council Of Elders; National African American Congress (an Official policy making body); National Black Assembly (organizing body representing each sector of our National Community); National Rights of Passage; Diasporan Commonwealth; Banking Network, Agricultural and Food Distribution Network; Agricultural and Food Distribution Network etc.  The Elders Enstooled/Deputized on this occasion represent a larger number to be Enstooled over the coming weeks.
Also given the Pledge were Emissaries who will head up a number of projects and official Ministries of NBCOE.


Elders


Queen Mother Wakeelah - Wichita, KS
President Senghor Baye | UNIA -  Wash. DC
Universal Negro Improvement Association
(Marcus Garvey Organization)
Min. John Henry - SC
Queen Mother Leona Abdulla - CO
Queen Mother Amina Thomas - ATL
Pres. Elder Terrell - Wichita, KS
Queen Mother Francesca Abbey - MA
Rev.  Joann Watson - Detroit
Dr. Akil Khalfani - Newark, NJ
Bro. Heru Ammen - Charlotte, NC
Queen Mother Kelly Kelly - DC
Bro. Yonah El - ATL
Bro. Ernest Dillihay - LA
Queen Mother Bee Hall - LA
Mwalimu W. Kabaila - LA
Bro. Isreal - NC
Queen Mother Rehema Nkisi - DC
Sis. Joann Farmer - KC, MO (p)
Dr. Ron Jones - NY
Hershel Daniels - Cincinnati, OH
Queen Mother LilyBell Simpson - SC


Emissaries


Sis. Veronica Woolfolk - STL
NBCOE | Chief Executive Emissary of Communication
Minister of Public Relations and Affairs


Sis. Phoenicia Hudson - LA
NBCOE | Communications, Membership


Sis. Kali Ma’at - CA
NBCOE | Women and  Health


Timothy McClure - San Diego
NBCOE |At large

Dr. Alannah Estar
Emissary of Health, Education, Women, and Spirituality

The ceremony ended with more sacred drum rhythms and dance.  Prayers from Dr. Akil Khalfani, a Yoruba Priest, and a reading from the Kemetic Sacred Text, the Husia, with a verse from the Book of Ptahhotep,  one of the oldest recorded Sacred Texts , concluded the event.

Saturday, April 1, 2017

LETTER OF ENDORSEMENT FOR MILLION WOMEN MARCH from the National Black Council of Elders



















LETTER OF ENDORSEMENT FOR MILLION WOMEN MARCH from the National Black Council of Elders

As the newly founded National Black Council of Elders begins plans for its Unity Convention in 2018, in Los Angeles, we wish to applaud and offer solidarity and support to the upcoming Million Women March and its organizers to be held in Washington, DC, this October, in celebration of its 20th Anniversary. Black Women have always stood steadfast for the principles of Liberation, Family, and the rights of our people to define, defend and develop our interests as a people and National Community. We recognize all the Black Women whose names have been ingrained in our consciousness, and who have historically followed in the footsteps of Hatsheput, Tiye, Nzingha, the Angolan Queens, Yaa Asantewaa, Harriet Tubman, Sojourner Truth, Ida B. Wells, Zora Neale Hurston, Madame CJ Walker, Fannie Lou Hamer, Winnie Mandela, and Maya Angelou.
Our solidarity and support is based on the shared commitment to improve the quality of the lives of people in fundamental ways and based on shared principles. These are:
1. To expand existing Industry in our communities, and to found new industries which will empower our people, and allow our women to engage in the Cultural Development, and Family Unity which remain key to Restoring the Black Community.
2. To engage in the process of Institution Building which empowers our women to ensure an education for our children, unify our communities in the US and around the Globe, develop a health care system which speaks directly to the needs of our people and does not cater to a profit and greed motivated system, cares for our elderly, disadvantaged, orphaned, addicted and abused, and which seeks a sane social justice system free of racism and avarice.
3. We join in seeking the Unity and Solidarity of all African Peoples' the globe over, including in the Congo, West Papua, Columbia, Brazil, South Africa, Mexico, Sudan, India, and Australia.
4. We support the Right and Responsibility of African Women to define their own interests as an act of Self Determination, instead of being defined by others who have neither the right or ability to define us.
5. We support the right to govern the affairs of our community, when our affairs are neglected or ignored by the dominant society. We assert this right as a matter of law, as it is defined in the Constitution and Declaration of Independence.
6. We reserve the right to pursue and practice the Values and Principles of our African Ancestors without interference from alien or outside forces.
7. We support the Right and Responsibility to fight for the Full and Final Liberation of African people in America, knowing that our liberation will not only free us, but bring African people globally, and the rest of humanity to realize our full potential as free, proud and productive people in the world.
In a word, the National Black Council of Elder and its affiliate, the Congress of African People fully, and without reservation, endorse the goals and objectives of the Million Women's March, and we will be well represented at this momentous and historical event.
In Unity and Struggle,
Mwalimu Kabaila
Convening Elder for the National Black Council of Elders
Chair, Congress of African People

Wednesday, March 15, 2017

The National Black Council of Elders Unity Convention for Economic and Cultural Empowerment: African Rebirth in the 21st Century


This Logo is a Suggested Symbol for this Convention only which signifies a
call to Arms of all African Peoples and to unify around the Ideology of Maat!!
Truth, Justice, Balance, Harmony, Order, Propriety and Reciprocity. In a word, Righteousness!
  
1. Name: The National Black Council of Elders Unity Convention for Economic and Cultural Empowerment: African Rebirth in the 21st Century
Goal and/or Objective - To Establish a National Black Agenda which will guide and direct Social Justice Movements for the 21st Century and beyond.
2. Place: Los Angeles, Calif.
A proposed Host City Committee is being identified.
3. Dates: August 17 - 21st, Marcus Garveys' Birthday
The first 3 days for Workshops, Speakers, Banquet (Enstooling Ceremony, Honoring 20th Century History Makers), Harambee Concert. The last 2 days will be working sessions resulting in Resolutions for immediate and long term action.
During the last 2 days there will also be a Pan African Fashion Show, unlike any other in history.
4. Venue Options: Convention Ctr.; USC;  Cal State Dominguiz; Southwest College
5. Theme: Taking the Sankofa Journey Towards our Radiant Future as we Build for Eternity
6. Mission: To engage, aid and assist in the building of a National Movement and Network, through the establishment of a National Black Council of Elders (NBCOE). The NBCOE’s role and function will be the formulation of a National Agenda, provision of spiritual guidance, designing of policy, priorities and the development of programs, services and various projects which will contribute to the growth, self-governance and economic empowerment of the African American Communities nation-wide, and to build models and paradigms for African Descendant Communities, globally.the
7. Purpose - To work on the establishment of a National Agenda, priorities and programs which will guide the African Rebirth Movement well into the 21st Century, by convening professional, community organizational, activist, business, and cultural formations in order that we may arrive at a collective direction for the future of the African Rebirth Movement. We will ask all organizations to work in concert and in collaboration to make this Unity Convention successful in bringing together the broadest congregation of Black organizations and peoples since the 1960's . We shall work towards defining the African Rebirth Movement by giving special attention to offering practical solutions to the many challenges facing our National and Pan African communities on a Global level. These solutions should give focus to industry building, institutional development, trade and commerce, Pan African Unity, finance, economic empowerment, cultural upliftment, spiritual enrichment, sustainable development and scientific advancement. The focus of this convention is on African Rebirth, not the evils of White Supremacy. This convention will be Pro-active, Positive, and Prescriptive.

8. Practicum: 

     A. Industry Building - Exploring ways of expanding existing industries, such as Fashion, Health, Agriculture, Communications, Waste Management, Disaster Preparedness, STEAM, Creative/Cultural Production, etc. in our image and interests, and in ways 
          which lend towards economic growth and empowerment for our people and communities. Also looking at new and sustainable industries, for which          which our community and people can play a leading role. Such industries would include Solar, Hydro and  Bio Energy, Oceanography,
         Mineralology, Stone Cutting, Currency Exchange, Finance, Aqua and Hydroponics, Archeology, Aeronautics, Governance, etc.

    B. Institution Building - A key element to African American Empowerment, is to develop the institutional capacity to not only realize our
         collective will, but having the ability to define, defend and develop our community of interests within the context of a multi-national, multi-ethnic
         society where our contributions are respected and appreciated as such. If this is so, then this writer would not only advocate for building a National
         Black Council of Elders, but also a National African American Congress and National Black Assembly. In this context the following roles would be
         be ascribed:

         1) NBCOE -  would be protector and promoter of the Values which define and hold our community together. Ma'at and the Nguzo Saba would become
              foundation for unifying ideology which unite our diverse communities, despite the respective and various philosophical and religious beliefs existing
              in our communities. In his book, Black Africa, Cheik Ante Diop challenged us to develop and/or choose a unifying ideology on a Pan African level.
              Elders would be suited to fulfill this strategic community building role, with Ma'at and Nguzo Saba as over-arching Value Systems. Also, Elders are 
              best suited to engage in Conflict Resolution, when and where they arise. They also would have ultimate authority in matters of Defense and
              Security of our people everywhere.

          2) National African American Congress - would have specific duties for formulating policy, developing and implementing  programs and projects 
               which enhance the quality of life in black communities across the country. This institution could work in tandem with the US Congress, but when 
               our interests are not served, an independent path can and will be pursued, especially given the current state of affairs of the American government.
               It is clear, that when White Racists sit at the seat of national power in this country, black interests cannot be served. As a matter of Self
               Determination, we have the right and responsibility represent and pursue our collective interests as an historic community. A Congress would have 
               representatives from each geographical location where blacks inhabit, and arrive at policy decisions which advance the progressive 
               character of our National Community. The NBCOE would provide Advise and Consent to this body, in accord with the Values mentioned above.

           3) National Black Assembly - The National Black Assembly in this context, is a means of organizing all sectors of our community as a means
               of maintaining open lines of communication between decision and policy makers and workers, unionists, churches, community groups, block clubs,                fraternities/sororities, activists, Pan Africanists, Moors, NOI, Black Hebrews, Nationalists, Youth, Women, Men, Professional Associations, etc. This body would also seek to organize each sector of our National Community, including Artists, Churches, Businesses, Professionals, Workers, Women, Men, Youth, Community Activists, Pan Africanists, Scholars around their respective interests, in order to build a collective consciousness which supports Nation Building goals and objectives.
               This body would address priorities which need to be addressed in respective communities around the country, and also serve as a body to keep 
               our national community mobilized for any actions necessary to protect and/or pursue our collective interests, including disasters, such as Katrina.
             4) Pan African Council of Elders - We have been requested by a Senator in the Zimbabwe Government, close to President Mugabe to initiate the formation of Pan African Council of Elders made up of elders who share the vision of building a World African Community. Such a body would be extra-parliamentary, and formulate policy for African descendants outside the normal channels of government, and seek to organize a people to people's movement. These body shall also build a Pan African Congress and Assembly in much the same way the NBCOE seeks to do along national lines.
            5) Diaspora Commonwealth - The Commonwealth would be an economic and governance entity which would seek the economic unification diaspora nation states,  island states and national communities living within nation states. This body would also serve to protect and promote the interests of African descendants living within such borders as the U.S., Brazil, Columbia, Venezuela, Canada, Mexico, England, France, West Papua, Netherlands, Australia, etc. It would also defend and advance the interests of such nations as Haiti, as its peoples pursue a path to Self Determination.
             6) Million Women March (MWM) - The NBCOE also supports the goals and aspirations of the Million Women March, 2017 as it marks its 20th Year Anniversary. We seek collaboration, cooperation, and coordination as we move forward together, "Towards Our Radiant Future" (Thomas Sankara).


RATIONALE
The formation of a National Black Council of Elders necessary, and will serve as the hub of a National Rites of Passage structure and institution, for the following reasons:
1. The National Black Community has lacked a certified leadership cadre which, sprang up from its own making, and which represented all sectors of our National Community. The dominant society has usually created our "leaders" through control and manipulation of the media, thus to shaping public opinion. Because of our relationship with the African Scientific Institute, we now have the capacity to establish our own secure communications networks. The NBCOE is a policy making, program, formulating and project initiating institution which, bases its mandate on proven African values, principles, views, vision and aspirations. Study of the Mbongi political system and philosophy of the Bantu people is very instructive in this regard. (http://djelibooks.myshopify.com/products/mbongi-an-african-traditional-political-institution-by-fu-kiau-fukiau).
2. In the African American context, our social reality dictates that our approach to the formation of a National Council of Elders, takes on the character of a United Front Structure, in order to have each sector of our National Community represented in all of its diversity. We shall define, below, what a United Front is for our purposes. Thus, it is diverse, representative of all sectors, and is multi-dimensional and founded on a system which requires adherence to a system of African values, as opposed to European laws, which can always be manipulated by the ruling/race class.
3. There are several philosophical and theoretical foundations and basis for the National Council of Elders as a United Front Institution: 
   A. The virtues of Ma’at will provide the Spiritual and Unifying value basis, without interfering with anyone's existing belief system. Rev. Dr. Nikita Imani who, wrote the seminal book on Mbongi, makes this point very clear. He is a highly respected Christian minister, but elaborates extensively on how Ma'at is a unifying ideology for all African descendant peoples. He further posits, how African values, ethics and morals serve as the foundation for African social constructs. Hence, discarding abstract system of laws, many of which contradict each other. He states that Truth, Justice, Harmony, Balance, Order, Reciprocity and Propriety were the social glue which held Kemetic Society together for over 5000 yrs. 
   B. Operational Unity will be the second theoretical underpinning for NCOE as a United Front Structure. Operation Unity is based on the concept and practice, that we all come together to focus on common goals, objectives, plans, aspirations and mission. The purpose for coming together is not for any one person or organization to push their own agenda nor ideology. This kind of behavior would be cause for sanctions), or more. Operational Unity dictates that we pro-actively, pursue and promote our collective positive Agenda of Nation Building plans, policy and programs and that we reserve any differences for another forum, time and place.
    C. “The Battlefront is everywhere” is, the strategic and tactical lesson which we learn from the African Revolutionary, Amilcar Cabral. This precept is based on the notion that, our interests are everywhere, and that we must have them protected and promoted in every sector of society. Although, the NCOE is not defined as a protest or electoral politics organization, it can and will direct how these and other movements can assist in the achievement of our collective goals and mission. In this regard, it would act as a control, command and coordination center, where information flows in, is analyzed, and then, forwards disseminated information, commands and/or directives which serve our strategic mission.
    D. Everyone has their Role and Function in Nation Building, even agents. None should be summarily dismissed for past bad acts, though they can be isolated until such time as they may serve some useful purpose. Agents can be given bad info to take back. Sun Tzu, in his book, "The Art of War", talks at length on these kinds of tactics. It is Key, though, that we realize that we are at War, as our people are not just being killed on the streets and in police stations, but  through our food (please see NBCOE agriculture and food campaign, appendix G), air and water; which are being purposely contaminated and poisoned.  In addition, our economic sustenance is being cut off, our men are being imprisoned, resulting in the breakup of up our family units.  Our values are undermined and our visionaries are being suppressed by mass media.


          PRINCIPLES OF UNITY

The Spiritual Principles of Ma'at should serve as the foundation and basis for a Unifying Ideology as we seek to build a Unified Movement among our people and communities. Historical precedent for this, is that Ma'at held Kemetic society together for over 5000 years, longer than any other philosophical system. Our Ancestors have left us this blueprint to follow.
The fundamental Virtues of Ma'at are Truth, Justice, Balance, Harmony, Order, Propriety and Reciprocity, which, if practiced, can lead to a Righteous life and social order. The Path to achieving this goal is Self Mastery in the following areas:
1. Self Mastery of Speech
2. Self Mastery of Conduct
3. Self Mastery of Emotion
4. Self Mastery in Thought
These are further reinforced by the 42 Declarations of Innocence.

Secular Principles of Unity are found in the Nguzo Saba of the Kwanzaa Accords.
These Principles are celebrated yearly by over 55 Million African descendants globally, on every continent.
1. Unity - Operational Unity, or organizing around our common goals, objectives and aspirations. Agreeing to disagree on those matters we may differ on, but moving forward promoting a positive, pro-active and collective Agenda which brings our people together towards a common objectives and vision.
A. Levels of Unity, including self, family, community, neighborhoods, national Black community, diaspora, global African peoples, and w.
2.  Self Determination - The right and responsibility to exercise our sovereign right to determine our own identity and destiny as a people and national community, especially where our rights are continuously violated and disrespected by the dominant society. 
3. Collective Work and Responsibility - The recognition that Nation Building is a shared activity and endeavor, even a duty, as a member of the African Community. This duty requires a commitment to the Rescue, Restoration, Reconstruction of African values, institutions, monuments and most importantly, the African Personality which Franz Fanon refers to.
4. Cooperative Economics - This principle is grounded in the African concept of communitarian values, which determines that wealth is shared for the betterment and enrichment of the entire community, and not for a small elite.
5. Purpose - Our purpose is the vocation of building a National and Global Community which not only houses our collective aspirations, but allows for us develop and defend our interests as we define them, as a self-determined people.
6. Creativity - This principle has social and sacred meaning, as it refers to the quality of the community we seek to build, which is many African societies, meant "To Bring Good to the World". Thus, it is our task to leave the world more beautiful and beneficial that what we inherited.
7. Faith - Faith inspires, uplifts, elevates and sustains us as we engage in the process of restoration and reconstruction of our values, culture, institutions, lives and the paradigms which our Ancestors laid down for us to follow. It is grounded in the belief that we struggle for a more perfect and righteous world, and that within this endeavor, we, at the same time, create a New African Man and Woman.  
PRINCIPLES OF COOPERATION                                     
1. Mutual respect for the autonomy of each organization and entity to enter into this formation.
2. Respect for agreed upon rules of order and decorum when engaging in common action, in meetings, conference calls, and personal interactions.
3. Respect for the diverse value orientations and interests of persons and organizations, even as we engage in the process of merging our values and interests into a mutually agreed upon set, which moves our agenda, goals and objectives forward in a positive manner, in order to achieve intended results.
4. Commitment to engage in the sharing of resources, skills and talents which allow us to coordinate, cooperate and benefit from the unity we build and establish.
5. Sharing in the responsibility to be productive in the interest of our larger community, and to work in tandem with other generations, that we may learn from each other, in love and struggle.
6. Whatever ideology brought you to the table, leave it at the door, for our common goal is to formulate and design a Common Mission, and that mission should be our focus when we sit at the Round Table. Allow your ideology to keep you inspired when you go back to your respective organizations, but in a United Front, let our common goals guide our actions, strategies and deliberations, as we are ONE.

7. All potential for conflicts to arise, must be addressed as soon as they arise, and escalation cannot be tolerated in the interest of Community Harmony. Where any conflicts may arise between or among groups, factions, communities, entities or persons, each must submit their grievance(s) to a Conflict Resolution Board within the Council of Elders who will convene to either mediate or arbitrate such grievance in accord with the values of the African Community. African social order is not based on a system of laws, but founded on a set of Sacred Values and Principles which establish Social Harmony. When such Harmony is thrown out of Balance, Order is Re-established, and Justice served, by arriving at a Balanced Judgement based on Truth, Propriety and Reciprocity until Harmony is brought back into Balance. This is the way of our Ancestors. 
PROPOSED WORKSHOP TOPICS for RFP's
Below are suggested topics for RFP's (Request for Papers) for the NBCOE Unity Convention, now being planned for August of 2018. Los Angeles has assembled potential Host Committee to propose this event happen in that city. Other cities are welcome to offer proposals also. The following would the basis of how workshops would be formed resulting in Resolutions to be acted upon. This will be a solution and action oriented Convention. 1. Holistic/Integrative Health Care Delivery System: National, Regional and Local Dynamics a. Insurance for Holistic b. Research and Development for Holistic Prescriptions c. Emphasis on Prevention d. Wellness e. Mental and Spiritual healing f. Certification of Healers as Health Practitioners g. weaning people off drugs in favor of nutrition, plant and herbs 2. Agriculture for a New Age and Food Production for Nutrition and Medicine a. Hydroponics and Aquaponic Systems of growing food b. Building New Food Distribution System in African Descendant Communities c. Organizing a United Black Farmers Association which connects to distribution centers/Marketplaces nationwide. 3. Education a. Charter, Public and Independent School - The Path Forward? b. Rites of Passage - Role and Relevance c. Career goals based on future economic projections and industries. d. Alternative means of Funding Independent Schools and Colleges
e. Focus on key areas which are unique to the African Community, such as Hi Tech, Sustainable Energy and Ecology, Model Cities, Cultural Tourism, Pan African Trade and Commerce, Diasporan Commonwealth, Fihankra Tribe and Preservation of African Languages and Spiritual Practices and Traditions.
4. STEM - African Scientific Institute Museum a. How to make STEM patents supportive of black community development - leveraging! b. African centered Architecture..c. Communications Systems d. Agricultural innovations and new methods
e. Focus on Sustainable Solutions in every aspect of Life and how to prioritize them 5. Governance - Establishing Independent Institutions which serve as Self Governing bodies acting in the interest of African American Communities and Peoples. Papers should address how we building in the following areas. a. National African American Congress (NAAC) - Structure and Functioning of this policy making, program and project implementing entity. b. National Black Assembly - Structure and Functioning of this body representing all sectors of the AA national community which formally organizes all, and which share information, and acts in an advisory role to the Congress and Council of Elders Descendants c. Disaster Preparedness and Crisis Management. d. Security, Defense and Intelligence as functions of Self Governance.
***Security, Defense and Intelligence Workshop be by Invitation only to be approved by High Elders team, and to be held at a secure location off Campus. We have intelligence specialists who will handle info from this workshop according to classified protocols. Requests to be included in this workshop, or submissions for it, will be sent to a separate email to be requested in my inbox.
e. Youth Corps/Simba Wachanga - Requires mandatory 1-2 year community service in exchange for community employment and/or free higher education. f. Collective Concern - caring for Seniors, disabled, orphaned, abused, addicted in an humane way, and consistent with African values. g. NBCOE and NAAC both, shall have Ministerial responsibilities to build Structural relationships with the AU, Caricom and all African Descendants in Diaspora, and in concert with the PFAU in building a Commonwealth and Reconstituting the Fihankra Tribe as an organic connection to our Motherland for descendants of the Trans Atlantic Slave Trade. h. We ask Attorneys and Legal Scholars to present papers on the means and methods of establishing Self Determined Community Structures based on African Values System, and its relationship and functioning within the Nation State of the US legal system.
i. We also ask for papers on the Friends of the African Union's concept/idea of Commonwealth for the Diaspora, and especially for those peoples of African descent who represent Nations within Nation States, and how the Commonwealth will and can represent their respective and collective interests and aspirations. Also explore the concept of claiming national status using Sea Islands. 6. Cultural and Creative Production a. Forming a National Arts Association which is made up of each arts category b. Making the Arts Self Sustaining c. Role and Relevance of the Arts in Nation Building d. Campaign to make African Centered Fashion standard dress as an economic boon. e. Role and Relevance of the Drum, Dance and Story-telling in African culture and establishing holidays which celebrate each. 7. Human Rights and the Liberation of African Descendant Peoples Globally: Cases of Haiti, West Papua, Columbia, Brazil, South Africa, and Australia. a. Building Support Movements for our peoples engaged in Struggle around the globe. b. Developing our own internal Justice system which requires repayment back to the community for causing social disharmony and imbalance. 8. Economic Development - Industry Building a. Promotion of and Campaign for the wearing of African centered Fashion by African descendants globally, and developing strategies for expanding markets in this regard. b. Exploring strategies for making Africa the Sustainable and ecological lab for the World and maintaining its natural environment. c. Marketing Strategies for expanding Cultural Tourism d. Building Communications Systems which support exchange of information between African peoples, and which allows for expanded marketing, and most of all the Establishment of an Al Jazeera type Pan African News Network, thus providing for advertising support. e. Projection of Future Industries which African Descendants can begin to prepare for and engage in for the remainder of the Century, i.e. Recycling, etc. f. Promotion around the Country of Model Cities Projects such as in Alabama and Hotep Village among the Gullah Geechee in South Carolina.
g. Building a Pan African Airlines Industry which is connected to Cultural Tourism 9. Spiritual Development a. Understanding Ma'at and the Nguzo Sag ba as Unifying philosophical and ideological systems. b. Developing a higher appreciation for African Spiritual Systems c. Understanding the difference between a Social Structure based on Values, Ethics and Principles vs. one based on a system of manipulative laws.