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DRAFT OF PROPOSED FORMATION OF A NATIONAL BLACK COUNCIL OF ELDERS
Mission - To engage in, aid and assist the building of a National Movement and Network of Council of Elders whose role and function will be to provide spiritual guidance, formulate policy and to develop programs and projects which contribute to the growth of self governance and economic empowerment of the African American National Community.
Purpose - To build Council of Elders in every locality where blacks inhabit in this country around foundational Principles of Unity and Principles of Cooperation which provide an over-arching ideology for the collective mission of building a National Community and unifying with our Global family in Africa, and the rest of the Diaspora. These principles can be found in the Kwanzaa Accords to which the FAU and CAP signed onto in 2013.
RATIONALE
Why is the formation of a National Black Council of Elders necessary, and why does it serve as the hub of a National Rites of Passage structure and institution?
1. First, the National Black Community has never had a certified leadership cadre which sprang up from its own making. The dominant society has usually made our "leaders" through its control and manipulation of the media, and its ability to shape public opinion. The NCOE is, in the first instance, 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.
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 define what a United Front is for our purposes. Thus, it is ling 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 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, as he is a well 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, not some abstract system of laws, many of which contradict each other. He elaborates how Truth, Justice, Harmony, Balance, Order, Reciprocity and Propriety were the social glue which held Kemetic Society together for over 5000 yrs.
B. Operational Unity is 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 or ideology. That kind of behavior would be cause for sanction, 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 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. Though the NCOE is not defined as a protest or electoral politics organization, it can and will direct how these and other movements can aid and assist 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 computed, and then, desseminates information, commands and/or directives which serve our strategic mission.
D. Everyone has their Role and Function in Nation Building, even agents. Noone 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 our food, air and water are being purposely contaminated and poisoned, our economic sustenance is being cut off, our men are being put in jail, and thus breaking up our family units, our values are undermined and our visionls are suppressed by mass media.
4. The term for the first National Black Council of Elders shall be a year after initiation, or until the first Constitutional Convention, whichever comes first. Service past the first year must come at the Consensus of the High COE. The Constitutional Convention will serve several purposes:
A. Constitutional Convention
B. Establish the method and means of building and supporting Local and Regional COE.
C. Establish the method and means of building and supporting the formation of a National African American Congress
D. Based on the Constitution, Commissions and Committees must be formed to do research for policy formulations, carry out the mandates of the NCOE, and to implement programs.
E. Commissions must form Round Tables with approval and consensus of the COE.
F. The COE must also establish a Commission which specifically engages with other diaspora countries and peoples in the building of a Diaspora Commonwealth which will have governing authority over the entire Diaspora.
G. The COE and High Council are the nucleus for the building of a Rites of Passage Program, from cradle to Elder, and beyond. The breakdowns of each category, mainly according to age, will be found elsewhere in this document. It is suggested that a Commission be established, whose sole purpose is to establish and implement a National Rites of Passage Program which embraces Community Standards created by NBCOE, and which aid and assist in transitioning from one stage of life to another in a harmonious and orderly way, with Community Support.
5. This is an historic endeavor which we as a National Community embark on, but it is within our power to not only change and transform ourselves, but to build a social construct which will allow our children to grow and develop as full African Men and Women. This will take tact, experience, knowledge, study, research, diplomacy and most of all will require that we leave our egos at the door, when engaging in this process. While each of us may feel that we have many or all of the correct answers to our liberation, how much has that position empowered us, as a collective Community? If you answered honestly, then you have begun to realize why we need the collective action which a Council of Elders would bring. However, if we are to build an effective COE, we must at the same time seek to build New African Men and Women, who have, or are willing to take the Sankofa Journey back to their African Personality. The most singular rationale for creating a NBCOE is that we have a space and forum by which and through which we can express our African Personality and realize the fullness of what it means to be African and Human, in order that we can make our unique contribution to Global African Liberation.
Definition of National Black Council of Elders - Elements
1. The first and foremost priority for a Council of Elders is to be Caretakers, Gatekeepers and Stewards of African culture in all of its many and diverse manifestations, i.e. its values, principles, progressive rituals, traditions, history, paradigms, cosmologies, world view, languages, indigenous industries, dances, songs, cuisines, political, social and economic theories and practices, and most of all the integrity and control of our African Land Base, Mother Africa. In these areas, the COE must be uncompromising, determined and vigilant.
2. The Council of Elders shall be made up of Women and Men who have proven long term commitment and capacity to preserve, promote and protect the interests of African people, and who have the proven ability to maintain their integrity, intellect and involvement in the affairs of the Black/African Community. These elders must be able to establish a degree of stature and respect in the community, in order to build and maintain Unity, Harmony, Balance, Justice and Order in our Local and National Communities.
3. The Council of Elders will provide Leadership and Governance of Black/African Communities as one of its key roles and responsibilities will be to design, manage and institute policies, programs and projects which build and advance the best interests of our people and communities. Key areas are Health and Wellness, Housing, Education, Youth, Women, Defense, the Elderly and Disabled. Another key area is Industry Growth and Development to insure Economic Development and Job Security. In this capacity the COE must also develop the resources to build the Institutional Capacity and Structures which will ensure Economic Empowerment and Cultural Growth.
4. The Council of Elders shall create, facilitate, and provide guidance and direction for Institution Building with special focus on Key Growth Industries. Such industries shall be inclusive of, though, not limited to African centered Education, Redefined Health Care Delivery System which emphasizes Holistic Approaches, Agricultural Programs which prioritize Food as Medicine and Medicine as Food, STEM (Science, Technology, Engineering and Math), Sustainable Energy, Waste and Water Management, Trade and Commerce, Manufacturing, Cultural Travel and Tourism, Community Security and Defense, Creative and Cultural Production (Dance, Music, Theater, Drum, Performing Arts, Literature, Sport, Technology, Fine Art)
5. As Dr. Maaskelah Khemet outlines in her book, "Calling the Elders", the COE will mandate Commissions to carry out certain policies, or to do research in order to formulate policy, programs and projects which advance the interests of our communities, thus allowing the Council to fulfill its role and function as a governing entity in our National, Regional and Local communities. Please refer to Dr. Khemet's book as it provides a workable model and paradigm for the work required of the COE.
6. The Council of Elders will also be responsible for establishing policy for forming alliances and coalitions with groups outside of our community in furtherance of our community's collective goals and objectives, as well as our short and long term interests, as the Council defines them.
7. The Council of Elders as a governing body, is mandated to represent the collective interests of African descendants in the US, encourage and support the building of COE's in other countries where African descendants inhabit, and build a communications and networking structure with these entities. The COE is also mandated to represent the collective will and aspirations of African descendants in international bodies such as the UN and African Union, as an act of Self Determination, and allying with groups like CARICOM, which represents African Descendants in the Caribbean Region. As a governing body, the COE can also initiate and mandate the formation of a Diasporan Commonwealth in association with other Diapora peoples, which will represent the interests of the Diaspora as a whole, and not just disparate groups. The COE can also mandate a Commission which will present the best options to revive the Fihankra Tribe established in 1994, and which all African descendants of the slave trade have a right to belong to, given all such diasporans an organic relationship with our Motherland, with land set aside for those wishing to repatriate.
8. The COE will establish guidelines, policy, procedures and protocols for the resolution of community conflicts and seek agreement at local and national levels to serve as an Appeals Court and Supreme Court for any behaviors personal and/or organizational, which cause community disharmony. As the COE is the Stewarts of Community Values as embodied in the Nguzo Saba and Ma'at, it shall also have the power of being the final arbiter or mediator in disputes.
9. The above, are all elements and rationale supporting the formation of a National Black Council of Elders, but the most significant is that a COE provides a context and the structural capacity for African Americans to step on the World Stage as a Free, Proud and Productive people. We, as a people, and a National Community have a unique historical contribution to make to Global African Liberation, Human Freedom, and Human Progress, especially since the system of domination, sought to dehumanize us, and remove us from humanity. Our organizational efforts will not only bring our people closer to liberation, but bring the whole of humanity closer to full and final Human Liberation, such that all of our children can walk in a warmer Sun, truly for Life, Liberty and the Pursuit of Happiness.
Council of Elders, Rights of Passage Structure and Potential Curriculum, DRAFT
A. High Council - functions as Board of Directors for COE
B. Presiding Elder - One chosen to announce decisions made
by Consensus
C. Elders - Generally from 60 years and up, but for this initial period of formation, we will allow age 55 especially for those who may have certain needed skills and/or ties to the community.
D. Associate Elders - 50-59 yrs.
E. Scribes - Assistants to Elders and can be from any age group and who can provide consult on any range of issues.
F. Nation Builders - 25 -49
G. Simba - 18 - 25 yrs. (Warriors, Apprentices)
H. Wanafunzi - 3 - 17 (Students)
I. Watoto - Birth - 2 yrs.
High Council - Functions Similar to a Board Of Directors (BOD) - Total of 21 names
Dr. Leonard Jeffries
Queen Mother Blakeley
Dr. Marimba Ani
Dr. Nathan Hare
Bishop Nathaniel Snipes
Queen Quet - www.queenquet.com
Sis. Makinya
Dr. Molefi Asante
Dr. Anthony Browder
Rev. Dr. Jeremiah Wright
Dr. James Turner
Neeley Fuller
Dr. Maaskelah Maat - Consultant to High Council
Potential/Nominated Candidates for National Black/Africana Council of Elders - Total of Min. 50 - 77 Max.
1. Kelley Kelley - Scientist; Organizational Dev. Specialist
2. Minister John Henry - Member, Gullah Geechee Community
3. Franchesska Berry - Dancer; Cultural Ambassador of Senegal; Cultural Specialist
4. Baba Lumumba - Co-Facilitator, Wash. DC, COE
5. Lee Cherry - President, African Scientific Institute
6. Bro. Cliff Pruitt - Pan African Organizer
7. Queen Mother Wakeelah - Member, Wichita COE
8. Dr. Maaskelah Khemet - Organization Development Spclst; Author, "Calling the Elders"
9. Hershel Daniels Junior - Chair, FAU
10. Yonah El - Dir. Sons and Daughters of Africa Tour; Chief of Staff, FAU
11. Dr. Akinyela Umoja - Chair, Africana Studies, Georgia State Univ.
12. Mxolisi Sowell - Min. of Ma'at; Blog Radio Announcer
13. Khalifa Maat - Chair, FAU, L.A.; Moorish Temple member
14. Nehasi Lee - Organizer of Blk. College Students
15. Dr. Quincy Harris - Health and Developer
16. Watani Stiner - Writer; Lecturer; Political Prisoner for nearly 40yrs.
17. Ajamu Mclennon - Consultant on Repatriation and the Fihankra Tribe
18. Dr. Melissa Knight - Prof. and Specialist on Women's Issues
19. Naima Olugbala - Founder Omawale Ujamaa School; Member, CIBI (Council of Ind. Black Institutions)
20. Professor Vernallia Randall - Dayton COE
21. Baba Boikia - Dayton, COE
22. Gary Byrd Imhotep - Activist Radio Commentator
23. TC Adams - Judge
24. Keidi Awadu - Radio and Communications Specialist, Health Specialist
25. Ayuko Babu - Chair, Pan African Film Festival
26. Dr. James Small - Prof. of Africana Studies
27. Dr. James Turner - Chair Emeritus, Africana Studies, Cornell Univ.
28. Rehema Yenbere - African Fashion Designer; Dancer; RN; President, FAU Women
29. Dr. Ama Mazama
30. Morris Williams - Founder, HDRC
31. Dr. Molefi Asante - Founder of Afro-centricity
32. Dr. Anthony Browder - Historian
33. Mathu Ater - Lecturer on Kemetic Architecture
34. Dr. Ayaba Bey - Healer; Developer
35. Mwalimu W. Kabaila - Chair, Congress of African People; COS, FAU, Congresses
36. Dr. Runoko Rashidi - Historian
37. Prof. Ezrah Arahone - Prof., Rutgers Univ.; Author, "Sovereign Evolution"
38. Queen Afua - Naturapath
39. Wayne Chandler - Health Specialist
40. Watani Tyehembi - Security and Martial Arts Specialist
41. Bee Hall - Pan Africanist Developer
42.
43. President Senghor Baye - UNIA ACL - Pres.
44. Dr. John Jackson - UNIA , Historian
45. Robert Farrell - former L.A. City Councilman, Member, Black Think Tank
46. Amefika Geuka - Founder, Bring Back Black Movement (BBB)
47. Amina Thomas - Founding member of the Kwanzaa Movement
48. Dr. Ahmses Maat - Martial Arts Specialist
49. Tony Wafford - Former Health Advisor, Rev. Al Sharpton
50. Dr. KaBa Makene -
51. Hunter Adams
52. Kamm Howard - Community Organizer, Chicago
53. Rev. Michael Beckwith - Pastor, Agape Church
55. Susan Ross - Photographer
56. Akili Nkrumah -Chair, National Black United Front
57. Yirser Ra Hotep - Kemitic Yoga Specialist
58. Charles Sharp - Emergency Management Specialist
59. Dr. Akil Khalfani - Chair Africana Studies
60. George Frazier - Specialist on Black Business and Economics
61. Dr. Rosie Milligan - Author
62. Atty. Kimberle' Crenshaw - Prof. of Law, UCLA, Activist
63. Patricia Hill - Former Chair, Africana Studies, Univ. of Cincinnati
64. Bell Hooks - Intellectual Writer; Womenist, Race and Class
65. Danny Glover - Activist Actor
66. Atty. Naomi Davis - Founder, Blacks in Green (BIG), Chicago
67. Dr. Chenzira Kahina - Educator and Specialist on Smai Tawi
68. Moya Mzuri - Organizer, AAPRP
69. Marvin X - Poet, Black Arts Movement
70. John Brown - Businessman and Developer
71. Dr. Michael Eric Dyson - Prof. and Commentator on Black Issues
72. Rev. Marcia Dyson - Prof. and Commentator on Black Issues
73. Dr. Melissa Harris Perry - Prof. and former Show Host on MSNBC
74. Spike Lee - Film Maker
75. Dr. Wade Nobles - Black Sociologist
76. Dr. David Horne - Prof. Africana Studies, CSUN
77. Isaiah Washington - Actor
78. Delxino Wilson de Briano - Pres., Black Business Network
79. Minister Abdul Sharif Muhammad - Atlanta NOI; Community Builder
80. Joann Watson - Detroit Elders Council, and Former City Councilwoman
81. Dr. Claude Anderson - Author and Developer
82. Neely Fuller
83. Bro. Hekima Ana Kanyama - Founder of Us Lifting Us (ULU); Atlanta, Ga.
84. Queen Ayacodobae - Cultural Artist
85. Dr. Keith Slaughter - Professor and spiritual consultant
Emissaries - As many as are needed.
1. Dr. Umar Johnson - Mental Health and Education
2. Mika'el Imani - STEM
3. Missioner Anna Marie Carter aka The Seed Lady of Watts - Agriculture
4. Atty. Ben Chiza - Emissary at Large/Liason between continent and diaspora
5. Amaechina Anyanwu - Culture
6. Bambou, Adrienne - African Affairs and Health
7. Princess Dineo Meko - African Affairs
8. Simba Simba - Caribbean Affairs
9. Andrew Williams Jr. - FAU, Bermuda
10. Dr. Wesley Muhammad - NOI; Muslim Scholar
11. Rosa Kamson - Health Care; Strategic Planning; Research Analyst.
12. Dr. Sunyatta Amen - MD and Phd. in Naturapathy
13. Ras Charles Atlas - At Large and Liason to Rasta Community
14. John Fountain - Youth
15. Catherine Adunni - Health and Nutrition
16. Dr. Greg Carr - Howard Univ. - Kemetic and African History
17. Dr. Mario Beatty - Africolgy Specialist
18. Dr. Rick Kittles - Africanoid DNA Founder and Specialist
19. Dr. Edith Jackson - Speaks 4 languages
20. Darryl Grayson - Education
21. Malaysia Halley - Education
22. Princess Jackson - Las Vegas Region
23. Patricia Devine Muhammad - Organizational Development
24. Dara Monifah - Communications; Virgin Is.
25. Elaina Porter - U.N. Representative
26. Van Jones Esq. - Founder, Green for All; Obama Appointee for Green Czar
CRITERIA FOR NOMINATED CANDIDATES - 1st Draft
A. Respect for and Commitment to the Preservation, Protection and Promotion of African Cultural values, principles, ethics and morals which contribute to the upliftment, growth and development of the African Personality in the process of creating a New African Man and Woman
B. Commitment to the Vision and Value of building the NBCOE into a leadership and governance institution for the National Black Community which will engage the masses of African Descendant peoples into the Era of African Rebirth/Renaissance.
C. Have significant experience in the area of policy making in a Macro or Micro setting, and demonstrated the ability to implement policy effectively and efficiently in the program and project areas. NBCOE is not the basis for a protest movement, but rather, is the foundation for a positive, pro-active solutions oriented movement.
D. Demonstrate knowledge of and experience in Institution Building in the areas of leadership, governance and of civil society from an African centered position and perspective.
E. Have particular skills set in key areas which comprise the effective building of Civil Society, i.e. Education, Health and Wellness, Agriculture, Peace, Security and Defense, Governance, STEM (Science, Technology, Engineering, Math), Cultural/Creative Production (Music, Innerattainment, Dance, Art, Fashion, Performing arts, Spoken Word, Sports, Crafts), Planning, Program Management, Organizational Development, Youth Development, Women's Enrichment, Men's Growth, Trade and Commerce, Cultural Tourism, Finance and Economics, Organizations and Alliances, Manufacturing and Industry Growth, Housing, Collective Concern.
F. Possess the ability, to some degree, to form Consensus, Resolve Conflicts, Mediate and/or Arbitrate disputes, and to form Judgements based established African Values which maintain or bring Balance, Harmony and Order to our Communitys' social reality. This also means that Elders' character must be above reproach, and that they engender the highest of respect from the Community.
G. Experience in an established Council of Elders would be an added Asset.
(1)RITES OF PASSAGE PROPOSAL: A SUGGESTED CURICULUM; DRAFT
The Rites of Passage should address:
1. Developing a Multi-dimensional Personality
a. learning one of the arts - music, art, poetry, architecture, computer arts and skills
b. learning African centered spirituality and values training - Maat, Ifa, Dogon, Zulu, Akhan, etc .
c. Basic knowledge and understanding of Black History - Kemet, Songhay, Mali,Ghana Reconstruction, Harlem Renassaince, Black Cultural Revolution.
b. learning African centered spirituality and values training - Maat, Ifa, Dogon, Zulu, Akhan, etc .
c. Basic knowledge and understanding of Black History - Kemet, Songhay, Mali,Ghana Reconstruction, Harlem Renassaince, Black Cultural Revolution.
d. Taking a personal Sankofa Journey to get back in tune with ones African Identity, which leads to purpose and direction.
[2.] Physical development
a. African Martial arts, Kemetic yoga, meditation, capoeira, etc.
b. routine of running, walking, swimming, hiking, bicycling, etc.
c. Survival and Disaster training. Team sport can be a substitute in this area
d. Development of a Standard Exercise Routine to be done Collectively, every morning, much as Chinese do Tai Chi.
d. Development of a Standard Exercise Routine to be done Collectively, every morning, much as Chinese do Tai Chi.
[3.] Community Orientation
a. Senior escort service
b. youth corp training curriculum and means of implementation - Pan African Youth Corps; Community Alert Patrol for gangs and drugs.
c. participation in political campaigns and/or community organizing; Organizing to get all out to vote in the interest of entire community.
d. Regularly scheduled field trips to museums, zoos, plays, park concerts, drives in the country, hiking, camping, bicycling, planetariums, Expos, Family reunions. Learning Environmental concerns and doing Community Farming, Home Gardening.
e. Volunteering for the Community Marketplace
[4.] Basic Education and Tutoring.
Science, Math, Language, writing skills proficiency
b. basic intro to African languages and encouragement to learn at least one extra language.
c. Science, Math, African centered Architecture, computer technology,
d. Maatian governance. Matching Career choices with needs of the Community
e. Learning African philosophical systems and paradigms.
[5.] Social Skills
a. relationship training and orientation with reinforcing rituals
b. sexuality from Afrocentric perspective. family skills and orientation. Communal principles of building community in contemporary society. Health - Learning how Food is our Medicine
[6] Economic Values Orientation
a. how to develop, follow and evaluate a personal budget
b. understanding the importance of a personal savings pgnsrogram
c. practicing collective economic investment and/or wealth-building
d. triangular development (Africa, Caribbean, Africa America and other Diasporan communities)
e. Cooperative Economics (Ujamaa) orientation
f. Understanding Micro and Macro Economic and Development Planning
[7] Development of Work Habits and Ethics.
a.how to plan, use and assess a personal schedule.
b. learning to set and accept responsibility for personal priorities.
c.Practicing collective decision-making and/or organizing.
d. Time Management and Physical Work out Regimen
a.how to plan, use and assess a personal schedule.
b. learning to set and accept responsibility for personal priorities.
c.Practicing collective decision-making and/or organizing.
d. Time Management and Physical Work out Regimen
{8} Study Abroad.
Especially in Africa and the Caribbean; exchange programs need to be set up with African countries and diaspora.
(9) Spiritual Development
a. Maat, Yoruba, Zulu, Akhan, Dogon, Gullah, etc.
b. wellness, massage, acupuncture, Reiki, meditation Some of the essential goals and objectives here, in my opinion, should be to establish some community standards and expectations for our youth and establish a system of reward and sanctions that reinforce these, and to institute a type of graduation ceremony with progressive African rituals.
Copyright@ Simbamaat Consultants 2009
PRINCIPLES OF UNITY
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 Agenda which brings our people together towards a common end.
Levels of Unity
A. Self
B. Family
c. Community - where you share values
d. Neighborhood - where you live
e. Nation - Our National Community
f. Diaspora
g. Global African
h. World
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 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.
STRUCTURE AND ORGANIZATION
The structure and organization of the COE must be done is such a way that is allows for maximum participation from all community persons as we all work to achieve our common goals and objective.
The following structure for COE is borrowed from Dr. Maaskelah K. Thomas' book, "Calling the Elders"
A. Presiding Elder - One chosen to announce decisions made
by Consensus
B. Elders - Generally from 60 years and up, but for this formidable period, we will allow age 55 especially for those who may have certain needed skills and/or ties to the community.
C. Associate Elders - 50-59 yrs.
D. Scribes - Assistants to Elders and can be from any age group and who can provide consult on any range of issues.
E. Nation Builders - To Serve on Commissions and Committees - 25 - 55 yrs.
E. Simba - 18-25 yrs. (Warriors, Apprentices)
F. Wanafunzi - 3 - 17 (Students)
G. Watoto - Birth - 2 yrs.
Emissaries - (Wajumbe) Those who go into the community and bring back information from various sectors for the Eldresers Circle. Generally, Emissaries will serve as Consultants in specific areas of specialty.
Commissions
These are established for the expressed purposes of gathering information and/or formulating or designing policy on any given issue, as designated Agenda by the COE.
Round Table
The Round Table allows for interaction with the wider community on any range of issues, such as homelessness, drugs, criminal justice, abuse, etc. This would include community and/or civic organizations which may specialize in these key areas, and there in a need for coordination or utilization of resources.
1. National Formation - responsible for sending out the call for COE's in each community. Establishing community standards for how local and regional formations can carry out their role and function in the interest of the masses. Formulating Planning goals and Policy objectives which can be implemented at the local levels. Engaging in Fund raising for all levels, and in such areads as Research and Development, Peace and Security, Industry building, Police Abuse, and Prison Resettlement. The National Formation must have commissions and/or ministries in all areas of life of our community, i.e. Finance, Banking, Shipping, Tourism, STEM, Health, Education, Agriculture, Transportation, Rights of Passage, Youth, Women, Men, Diaspora Relations, Continental Relations, Ambassador Corps, Manufacturing, New Industries, Sustainability and Conservation, Ecology and Permaculture, Energy, Spiritual Development, History, Cultural Arts and Enrichment, Planning, Governance, Family Relations, Collective Concern, Defense and Security, Physical Training, Housing, Communications, Media, Public Relations and Journeying (Psychology). The National Council of Elders should be mandated to assembling experts and professionals in each of this areas of interests, and to provide the proper forum for them to interact with each other where necessary, in a multi-dimensional way. It should also set up for inter-generational and multiple localities to interact and engage with other on a regular basis, for mutual benefit.
This body, then, can hold yearly Conferences or Conventions which are made up of a General Assembly of official delegates who vote on Policy, Proposals, Programs, and Projects.
REGIONAL COUNCIL OF ELDERS
Regional formations are intermediaries between local and national COE. Regional formations should hold meetings and/or mini conferences on a quarterly basis to address regional issues which can be resolved at the local level, or which need to be taken to the National for further engagement at that level, or Globally to such bodies as the African Union.
FORMATION OF REGIONAL COE:
· The initial formation of the Regional COE, shall be coordinated with the NCOE. All NCOE, from one of the designated regions, shall also be designated as members of that Regional COE, in their area.
· The NCOE member(s), who live in the designated regional area, will submit names for potential membership on Regional COE. NCOE member, outside of the designated area are also All NCOE members are encouraged to submit candidates’ names or any area.
· It shall be the responsibility of the NCOE member(s) in the region to acquire all needed information, about each candidate.
· Candidates, identified through the NCO mailings, shall be provided to NCOE members, in that region
· The NCOE member(s), in a specific region, shall review and recommend and grant membership to the Regional COE.
· A list of all Regional COE members shall be presented to the NCOE, for final approval.
· In order to maintain efficient, effective lines of communication, a NCOE member shall chair the Regional COE.
· Each regional COE, shall submit written minutes, to the NCOE, no later than 3 week following each meeting.
· The Chairman of the Regional COE, shall provide a review of the minutes of each Regional COE meeting.
· The Regional COE shall meet at least every other month.
FUNCTION OF THE REGIONAL COUNCIL OF ELDERS
Mission - To engage in, aid and assist the building of a National Movement and Network of Council of Elders whose role and function will be to provide spiritual guidance, formulate policy and to develop programs and projects which contribute to the growth and economic empowerment of the African American National Community.
Purpose - To build Council of Elders in every locality where blacks inhabit in this country around foundational Principles of Unity and Principles of Cooperation which provide an over-arching ideology for the collective mission of building a National Community and unifying with our Global family in Africa, and the rest of the Diaspora. (These principles can be found in the Kwanzaa Accords to which the FAU and CAP signed onto in 2013, and below.)
Definition of the Regional Black Council of Elders
1. The first and foremost priority for the Regional Council of Elders is to be Caretakers, Gatekeepers and Stewards of African culture in all of its many and diverse manifestations, i.e. its values, principles, progressive rituals, traditions, history, paradigms, cosmologies, worldview, languages, indigenous industries, dances, songs, cuisines, political, social and economic theories and practices, and most of all the integrity and control of our African Land Base, Mother Africa. In these areas, the Regional COE must be uncompromising, determined and vigilant.
2. The Regional Council of Elders shall be made up of Women and Men who have proven long term commitment and capacity to preserve, promote and protect the interests of African people, and who have the proven ability to maintain their integrity, intellect and involvement in the affairs of the Black/African Community. These elders must be able to establish a degree of stature and respect in the community, in order to build and maintain Unity, Harmony, Balance, Justice and Order in our Local and National Communities.
3. The Regional Council of Elders will provide Leadership and Governance of Black/African Communities as one of its key roles and responsibilities will be to design, manage and institute policies, programs and projects which build and advance the best interests of our people and communities. Key areas are Health and Wellness, Housing, Education, Youth, Women, Defense, the Elderly and Disabled. Another key area is Industry Growth and Development to insure Economic Development and Job Security. In this capacity the COE must also develop the resources to build the Institutional Capacity and Structures which will ensure Economic Empowerment and Cultural Growth.
4. The Regional Council of Elders shall create, facilitate, and provide guidance and direction for Institution Building with special focus on Key Growth Industries. Such industries shall be inclusive of, though, not limited to African centered Education, Redefined Health Care Delivery System which emphasizes Holistic Approaches, Agricultural Programs which prioritize Food as Medicine and Medicine as Food, STEM (Science, Technology, Engineering and Math), Sustainable Energy, Waste and Water Management, Trade and Commerce, Manufacturing, Cultural Travel and Tourism, Community Security and Defense, Creative and Cultural Production (Dance, Music, Theater, Drum, Performing Arts, Literature, Sport, Technology, Fine Art)
5. The Regional Council of Elders will also be responsible for recommending , to the NCOE, policies for forming alliances and coalitions with groups outside of our community in furtherance of our community's collective goals and objectives, as well as our short and long term interests, as the Council defines them.
7. The Regional Council of Elders as a governing body, is mandated to represent the collective interests of African descendants within their specific regions, and encourage and support the building of COE's in other countries where African descendants inhabit, and build a communications and networking structure with these entities..
LOCAL COUNCIL OF ELDERS
Local COE will work to address local issues and concerns of their respective communities, though in concert with the value orientations within the Principles of Unity and Cooperation. In this manner, we create community standards for this valuable institution, and build a basis for establishing a network of COE which have the capacity to serve as Community Governing bodies and representing the collective interests of the masses of our people in their localities. These COE formations would also be involved in the AU Legacy Project of feeding in the the National Data Base of Skills, and of organizing volunteer corps for a variety of purposes based on need. The local COE would also be mandated to mobilize and organize communities on a block by block level, thus, encouraging mass participation in the decision making process affecting the lives of each of our communities.
FORMATION AND STRUCTURE OF THE LOCAL COE
1. Regional COE shall be solicited for names of potential candidates.
2. NCOE may also submit names of potential candidates
3. It shall be the responsibility of the Regional COE to contact African American organizations to solicit names. The NCOE may this effort.
4. The Regional COE will be responsible to collecting any needed information, regarding each candidacy.
5. For efficient and effective lines of communication, a member of the Regional COE, shall chair the Local COE.
6. The Regional COE shall select candidates and submit names to Regional COE for review and approval
7. A list of Local COE members shall be submitted to both the Regional and NCOE.
8. The Local COE shall meet at least every other month or as designated by the Local COE.
9. Written minutes shall be submitted to the Regional and NCOE, no later than three weeks following each meeting.
FUNCTION OF THE Local COUNCIL OF ELDERS Mission - To engage in, aid and assist the building of a National Movement and Network of Council of Elders whose role and function will be to provide spiritual guidance, formulate policy and to develop programs and projects which contribute to the growth and economic empowerment of the African American National Community.
Purpose - To build Council of Elders in every locality where blacks inhabit in this country around foundational Principles of Unity and Principles of Cooperation which provide an over-arching ideology for the collective mission of building a National Community and unifying with our Global family in Africa, and the rest of the Diaspora. (These principles can be found in the Kwanzaa Accords to which the FAU and CAP signed onto in 2013, and below.)
Definition of the Local Black Council of Elders
The first and foremost priority for the Local Council of Elders is to be Caretakers, Gatekeepers and Stewards of African culture in all of its many and diverse manifestations, i.e. its values, principles, progressive rituals, traditions, history, paradigms, cosmologies, worldview, languages, indigenous industries, dances, songs, cuisines, political, social and economic theories and practices, and most of all the integrity and control of our African Land Base, Mother Africa. In these areas, the local COE must be uncompromising, determined and vigilant.
1. The Local Council of Elders shall be made up of Women and Men who have proven long term commitment and capacity to preserve, promote and protect the interests of African people, and who have the proven ability to maintain their integrity, intellect and involvement in the affairs of the Black/African Community. These elders must be able to establish a degree of stature and respect in the community, in order to build and maintain Unity, Harmony, Balance, Justice and Order in our Local and National Communities.
2. The Local Council of Elders will provide Leadership and Governance of Black/African Communities as one of its key roles and responsibilities will be to design, manage and institute policies. programs and projects which build and advance the best interests of our people and communities, Key areas are Health and Wellness, Housing, Education, Youth, Women, Defense, the Elderly and Disabled. Another key area is Industry Growth and Development to insure Economic Development and Job Security. In this capacity the COE must also develop the resources to build the Institutional Capacity and Structures which will ensure Economic Empowerment and Cultural Growth. All subject to Regional and NCOE approval.
3. The Local Council of Elders shall create, facilitate, and provide guidance and direction for Institution Building with special focus on Key Growth Industries. Such industries shall be inclusive of, though, not limited to African centered Education, Redefined Health Care Delivery System which emphasizes Holistic Approaches, Agricultural Programs which prioritize Food as Medicine and Medicine as Food, STEM (Science, Technology, Engineering and Math), Sustainable Energy, Waste and Water Management, Trade and Commerce, Manufacturing, Cultural Travel and Tourism, Community Security and Defense, Creative and Cultural Production (Dance, Music, Theater, Drum, Performing Arts, Literature, Sport, Technology, Fine Art).
4. The Local Council of Elders will also be responsible for recommending , to the Regional and NCOE, policies for forming alliances and coalitions with groups outside of our community in furtherance of our community's collective goals and objectives, as well as our short and long term interests, as the Council defines them.
COMMUNICATIONS
Communications is a key element in any organization, and involves networking within with other COE around the country, This can be done by conference calls, quarterly meetings, and yearly conventions. Media and Public Relations must be informed on every aspoect of the organization in order to deceminate correct information to the public at large. Emergency communications lines should be opened in event of any kind of disaster. The COE must be prepared to utilize all of the new technology available for education, virtual learning, job training, medical diagnosis, etc.
Following the formation of the NCOE, a public relations campaign will be initiated, announcing the birth of the NCOE. In addition, notification shall include the mission/vision statement, organizational structure. Information should also be provided on the establishment of Regional and Local COE.
The above information shall be provided to all known African American organizations. The list of organizations hall be approved by the NCOE. Contact information should be provided for those wishing to serve on the Regional or Local COE.
The following are designated COE regions:
1. SOUTH
2. MIDWEST
3. NORTHEAST
4. WEST
RESOURCES
1. Material - physical equipment, etc.
2. Financial - Loans, Proposals, Angels, funding sources, etc
3. Skilled Personnel - Trained and skilled people for all necessary functions as they arise. This is the reason for having a data base.
NATIONAL AGRICULTURAL AND FOOD CAMPAIGN IN SUPPORT of THE MOVEMENT FOR NBCOE
RATIONALE - The importance and urgency of Food Security to the African American Community in particular, and African Community in general is of the highest priority since it affects each one of us on a daily basis. It is not hard to determine that our people have been subjected to bio-warfare, on many fronts for years. We can date back to the syphyllis experiments, Aids, Ebola and the daily ingestion of pesticides, steroids, GMO's, and now Nanobots (micro robots which can be manipulated), according to Dr. Don Huber.
Due to these suppositions, the National Africana Council of Elders has taken on the issues of Agriculture and Food Security as ones to mobilize and organize our peoples in support of the need for a National Council of Elders which can provide leadership and amass the collective resources in our communities to engage those who would dare bring us harm. While we educate our communities on these and other key issues, we also accept responsibility, as a matter of Self Determination, to define, defend and develop the collective interests of our people whenever, and wherever they are raised, challenged or threatened. Thus, Food Security/Sovereignty and Agriculture are primary issues which the National Africana/Black Council of Elders can and will provide immediate solutions and remedies in the interest of our peoples health and security.
WHY FOOD SOVEREIGNTY AND AGRICULTURE ARE KEY AREAS OF CULTURAL AND ECONOMIC TRANSFORMATION!
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The Friends of the African Union (FAU) and Congress of African People (CAP) views Food Security and Agricultural Development as top priorities facing the Pan African Community. Let's explore a few reasons why:
1. Much of African Culture is based on an Agrarian Foundation. Lest we forget that our foreparents brought to the West were brought for our farming skills. Many of our parents were either born or raised on farms in the South.
2. Much of the land which African Americans owned was/is farm land, though much has been lost, and we must work to regain those losses. Therefore, we have an historical and spiritual relationship to the land base, as do Native Americans.
3. 85% of the Worlds Food supply is owned by 5 or less multi-national companies, These companies promote and lobby for the distribution of genetically modified foods (GMO), much of which can be connected to disease processes in our bodies. Thru these companies criminal and inhumane practices, they seek to dominate the food market by making seeds which only last one time, and making toxic fertilizers, which kill off the soil base.
4. These disease processes compromises our health and causes our people to become victims of a system which serves people bad food (GMO), causing them to enter the health care system early, and then further victimized by a health care system which addicts us to pharmeceudicals rather than farmeceudicals.
5. We at CAP adopt Keidi Awadu's admonition and policy, that we must make "Food our Medicine, and Medicine our Food".Farm/Garden grown foods and herbs are nature's way of providing the proper nutritional balance and healing for our Body Temples.
6. The growing and preparation of food has always been a spiritually based practice in our community, and when we are disassociated with them, our spiritual balance and center is thrown into disharmony, and we become alienated from a key aspect of our Spiritual Culture. Western culture breeds such alienation, and organic food becomes a way of reconnecting to our Body Temples.
7. While Africa is known mostly for its mineral wealth, it also has one of the richest soil bases in the world, and most every food product can be grown there. Thus, gaining control of our Food Production is a key element of economic empowerment and development
The Friends of the African Union (FAU) and Congress of African People (CAP) views Food Security and Agricultural Development as top priorities facing the Pan African Community. Let's explore a few reasons why:
1. Much of African Culture is based on an Agrarian Foundation. Lest we forget that our foreparents brought to the West were brought for our farming skills. Many of our parents were either born or raised on farms in the South.
2. Much of the land which African Americans owned was/is farm land, though much has been lost, and we must work to regain those losses. Therefore, we have an historical and spiritual relationship to the land base, as do Native Americans.
3. 85% of the Worlds Food supply is owned by 5 or less multi-national companies, These companies promote and lobby for the distribution of genetically modified foods (GMO), much of which can be connected to disease processes in our bodies. Thru these companies criminal and inhumane practices, they seek to dominate the food market by making seeds which only last one time, and making toxic fertilizers, which kill off the soil base.
4. These disease processes compromises our health and causes our people to become victims of a system which serves people bad food (GMO), causing them to enter the health care system early, and then further victimized by a health care system which addicts us to pharmeceudicals rather than farmeceudicals.
5. We at CAP adopt Keidi Awadu's admonition and policy, that we must make "Food our Medicine, and Medicine our Food".Farm/Garden grown foods and herbs are nature's way of providing the proper nutritional balance and healing for our Body Temples.
6. The growing and preparation of food has always been a spiritually based practice in our community, and when we are disassociated with them, our spiritual balance and center is thrown into disharmony, and we become alienated from a key aspect of our Spiritual Culture. Western culture breeds such alienation, and organic food becomes a way of reconnecting to our Body Temples.
7. While Africa is known mostly for its mineral wealth, it also has one of the richest soil bases in the world, and most every food product can be grown there. Thus, gaining control of our Food Production is a key element of economic empowerment and development
POLICY CONSIDERATIONS FOR FOOD SOVEREIGNTY
1. Recognition of Africa as the Food Basket of the World
A. Africa has this distinction because of its excellent climate, soil, and environmental conditions. Therefore, agricultural policy must not succumb to the need for industrialization. On the contrary, the emphasis should be on the greening of industry, such that we reduce the effects of pollution of land, air, and water resource.
B. The nutritional and medicinal value of African plants and vegetation should be thoroughly researched and exploited. Following such research, market analysis should be done to explore the best ways and methods of bringing products to market.
C. Of major import is the spiritual, relationship and connection African people have enjoyed historically to the land of our ancestors. It was the rationale for bringing our people to the "West". This valued relationship must remain paramount in any and all policy and planning considerations. The spiritual dimensions of this relationship must also be embodied in our cultural and creative production.
2. The Primacy of the Relationship between Agricultural Production, Food Sovereignty and Food Security.
A. African land must reside in the hands and control of African people and due consideration given to being administered by Tribal groupings with general guidelines. Birth on the African continent is not a criteria for being African, rather, having historical, cultural and spiritual ties to the land, people and culture. With Tribal groups having administrative control ensure to some degree, the maintenance of valuable cultural traditions and practices since many grew out of Agrarian society.
B. No aliens should be allowed to own African land. Short term leasing should be the only options for aliens.
C. Food Companies engaging in GMO's should be banned from all African and Caribbean soil and must be considered enemy combatants. Such companies seek domination and control of food production and undermine sovereignty, health, security rights and responsibilities.
D. We must seek to own our own Food companies which value our health and sovereignty rights.
D. We must seek to own our own Food companies which value our health and sovereignty rights.
3. African and Pan African Policy Makers and Planners must adopt the value and admonition that "Food is our Medicine, and Medicine is our Food".
A. First and foremost, this policy is people centered rather than profit motivated. Western medicine, despite its ethical declarations, is driven by large profits to be made in the GMO, hospital and pharmaceudical industries.
B. African values and ethics dictate that emphasis should be better spent on prevention vs. the curative aspect of medicine. Based on the Maatian principles of balance and harmony, Integrative approaches to medicine and health are encouraged.
4. Balance should be sought with crops for import/export and those to be used for local consumption.
A. Companies allowed land use, under lease, for export crops such as cocoa, should not only pay fair wages, but also be contracted to grow crops for local consumption at fair prices.
B. Market analysis should first start based on local needs, then, regional, national, Pan African and then World. African proverb says, "Collect sand where you are standing, not running down the beach."
C. A division of labor in the food production industries should reflect the needs of import, export, local consumption, labor technology needs, transportation, distribution; soil fertilizers, climate and environment.
5. Education of the medicinal and health qualities and nature of food should be given highest priority in Pan African Communities.
A. Emphasis should be put on the health needs and well being of people above profits. Knowledge of Farmacology must be incorporated into Rites of Passage.
B. Food Production and Sovereignty are among the highest value considerations since food comes from the earth to nourish our Body Temples. Food is a connecting factor between the divine, nature and the human spirit, and therefore, its production cannot reside in the control of aliens. This Sacred relationship must be embodied within the cultural and spiritual fabric of our Pan African Community. and no alien will ever have the right to abridge or interfere with this relationship. Anyone seeking to break this bond will and should face the full, force and effect of our community, ancestors, and African Gods.
6. Forming Guerilla Gardens and Seed Banks are Critical to Food Sovereignty
A. Guerilla gardens are necessary to guard against sabotage and/or legal manipulation by Monsanto type companies and interests. Their main purpose is to grow organic seeds for saving in Seed Banks.
B. Farmers and Community gardeners must save organic seeds in order to ensure communities maintain free and unimpaired access to Non GMO foods. Corporate interests seek to dominate the food industry. Seed banks are a key factor against wanton domination and interference in the community's spiritual relationship with its food sources.
7. Unite and join the Global Movement against deforestation and pollution of water sources.
A. Hemp, Bamboo and other natural products can be used to make most products that wood is used for. Some research cites as many as 300 products at a minimum.
B. Many of the worlds forested regions continue to house medicinal and nutritional food sources. As Stewards of the land and planet, it's our duty and responsibility to protect these regions and resources from human predators.
C. Likewise we must also protect our oceans, seas, lakes, rivers, streams and waterways from pollution, as they are also sources of untold and unlimited nutrients for our Body Temples, therefore giving them Sacred value and worth. The collection of rain water is also a protected practice with proper regulation.
8. Pan African Agriculture, Food Sovereignty, and Health Institutions and Movements should reflect policies, programs and practices which promote the maximum progressive and collective interests of African people.
A. As a global community we must have policies and practices which clearly draw the role and relationship of agriculture, food sovereignty and health to each other. Each industry and system share an inter-dependency which should first, be expressed in policy formulation.
B . A clear and concise definition of what we mean by food sovereignty is needed here. Food Sovereignty means, that African people, wherever we are, have the right and responsibility to control our food production, and that this right cannot be abridged by any alien force or power. As an African people, we reserve the right of Self Determination to assert our spiritual connectedness to the agricultural products we consume into our Body Temples. No alien can define this relationship for us, as this is a Sacred domain.
C. Thus, we urge the NCOE to call for formation of Pan African mobilization efforts, institutes, research facilities, alliances, regulatory entities, farmers, unions, Integrative Medical Schools, and clinics, physician assistants and nursing schools, trade/commerce, and export/import entities, all of which subscribe to the above policies and practices in the Spirit of Maat, our unifying Spirituality and foundational principles.
D. Though Agriculture, Food Sovereignty, and Health are independent industries, in the Pan African context, they form and inter-related whole. They, each, and together, contribute in significant ways to a system of Wellness, Prevention and Care which is grounded in African history, culture, and science. In our pursuit of a health and agricultural policy platform, it remains important to maintain cultural and historical continuity. Food Sovereignty is the key link which allows us to do this. Herbs and food have traditionally been used for health purposes. In many African tribal groups, harvest festivals were and are a significant event of cultural and spiritual nature. The Pan African holiday of Kwanzaa is based on such a harvest celebration. We, as a global community, must formulate other relevant institutional structures which re-enforce these cultural and spiritual traditions. Our challenge today, is to ground our scientific advancement in these key areas, with the knowledge and wisdom of our Ancestors. Ase' MK 71414
RELATIONSHIP BETWEEN COE AND COMMONWEALTH OF THE DIASPORA
1. Gatekeepers - One of the most important roles and responsibilities of the Council of Elders is to serve as the Sacred Gatekeepers of our African Culture, Traditions, Values and Principles.
2. Community Builders - COE seeks to build the Local communities from the ground up, starting with block clubs, community groups, professional associations, faith communities, politicians, business people, unions, etc. The COEprovides a framework for all community entities and stakeholders to network together, formulate strategies, develop programs and projects and to support implementation of same.
3. Nation Building - As the result of networking at the community level, each community can, then choose representatives and/or delegates to the National Congress, which, too, will formulate policy, programs and projects on a National level, and which support Community Building on the local level.
4. Congresses - Each Congress is a National entity which represents a National Community, whether it be a nation state such as Grenada, Barbados, or Jamaica; territories such as Puerto Rico and Virgin Islands; or National Communities which exist within a nation state, such as in Canada, US, Columbia, Nicaragua, France, Mexico, etc. Each of these entities will select Delegates to represent the interests of their respective communities, and the collective interests of the Diaspora as a whole.
5. Commonwealth - The Commonwealth will be designed to represent the interests of the entire Diaspora, as a whole in International Circles and on a Global level. In this respect, the Commonwealth will have defined governing authority in its representations of the collective and communal interests of all African Diaspora Descendants of the African Slave Trade.
MK 12315
COMMONWEALTH OF THE AFRICAN DIASPORA
ARTICLE I- NAME
The name of the organization shall be the Commonwealth of the African Diaspora as an Ohio Unincorporated Association.
ARTICLE II- PURPOSE
The purpose of the Commonwealth of the African Diaspora is to build the global African Diaspora community made up People of African Decent both in their home countries and beyond by hosting and promoting networking in business through the Friends of the African Union Chamber of Commerce, and by advancing key initiatives within the global African Diaspora community based on the actions of the African Union and our Unified Congresses.
The Commonwealth of the African Diaspora is being created for the creations of a conscious capital culture in the people of the Africans Union’s Sixth region. The Commonwealth of the African Diaspora will operate at its highest potential as the global African Diaspora community made up People of African Decent the global African Diaspora community made up People of African Decent.
ARTICLE III- MISSIONS
The Commonwealth of the African Diaspora will build a 21st Century New African World Order based on an African consciousness for the high purpose of sustaining the African people through conscious leadership of the peoples assets that supports conscious a culture. Through African stakeholder integration the people of the African union and their allies will have broadband interconnect with a global best practices distance learning and education capacity that supports the UN Sustainable Development Goals by 2020.
The Commonwealth of the African Diaspora will build on the principles proclaimed in the United Nations Charter and the Universal Declaration of Human Rights and its determination to promote the implementation of the International Covenants on Human Rights and accepting the United Nations Human Rights Council Universal Periodic Review as a tool in the Declaration on the Establishment of a New Asian African and People of African Decent International Economic Coalition on October 15th 2015 at the United Nations in NYC.
Elements of African Diaspora Commonwealth
1. Unification of Diaspora Communities, Nations, Territories and Islands. The system of unification is to be determined by a congregation of Congresses from each Community/Nation in which delegates will arrive at a system to be approved by a General Assembly of the Commonwealth Communities.
2. Shared History
3. Shared Life Chances and Circumstances
4. Shared Culture and Values
5. Economic Empowerment via Cooperative Economics (Ujamaa), and Shared Markets
6. Shared Principles of Governance based on African Paradigms such as Mbongi.
7. Shared Future based on Common Vision and Aspirations to Build a New African World Order, founded on our Collective and Sovereign Interests.
ORGANIZING CONCEPTS
3 Levels of Community Involvement
1. Mobilize - marches, petitions, sit ins, etc
2. Organize - involve and engage people in organizational structures, designed to provide solutions on a practical level, and where achievement of goals and objectives can be measured.
3. Nationalize - Engaging in a Sankofa Journey back to an African identity and personality which supports the building of a Global African Nation, and New African Man and Woman to inhabit it.
3 Ends of Culture
1. Identity - Who are we? Africans in America
2. Purpose - What to do? Build a Global African Nation
3. Direction - How we do it. Council of Elders, Congress, Commonwealth, African Union (AU), Global African Nation.
In Unity and Struggle
this Draft is the result of the contributions of Hershel Daniels Junior, Rosa Kamson and W. Kabaila
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