Dissertation Proposal



A Blacological Research on The Development of A Cultural Science:

A Case Study on Blacology in the Evolution of

BLACK/AFRICAN CULTURE

1974 – 2002

ADINKRA SYMBOL: FIHANKRA…. Based on man-made objects,

(Enclosed and Secure compound house) Symbol of safety, security,

Brotherhood & Solidarity

DISSERTATION PROPOSAL

BY PROF. WALTER CROSS (075695)

SUBMITTED TO: DR. ROBERT EDGAR

AFRICAN STUDIES Ph.D. HOWARD UNIVERSITY

SPRING 2002 (04-30-02)

BLACOLOGY RESEARCH AND DEVELOPMENT INSTITUTE, culturalsciene@ FT. WASHINGTON, MD 20744

Table of Content

Page

I. Introduction 3

II. THE PROBLEM AND ITS SETTING 6

A. Statement of the Problem 6

B. The Hypothesis 7

C. The Limitations 8

D. Blacological Definitions 8

E. Assumptions 9

F. The Importance of the Study 10

III. THE REVIEW OF THE RELATED LITERATURE 10

A. Historical Overview 10

B. Blacology and Other Black Studies 13

C. Black Studies and African-American Studies 14

D. Black History 15

E. African Studies and Pan-African Studies 16

F. Afrocentricity and African–Centered Education 16

IV. THEORETICAL FRAMEWORK 19

V. THE METHODOLOGY 23

A. The Data 23

B. The primary data. 23

C. The secondary data 24

D. The Research Methodology 25

VI. THE OUTLINE OF THE PROPOSED STUDY 26

VII. Bibliographies 27–3O

“If I speak in the language of other cultures and assimilate to their ways, but have not cultural affirmation, I am a copy-cat or a second class citizen. If I have their theories, philosophies, and beliefs, and quote all their great men, and have studied all their sciences, so as to perpetuate their culture, but have not a sense of my own cultural solidarity, I am walking the, but have not any path of least existence. If I throw away all my heritage, and hold up the heritage of other cultures but, have not any consciousness of my own, I gain nothing”.

Prof W. Cross, Blacology: A Cultural Science. A Brief Introduction,

The Way of Blacology, Washington, DC: Library of Congress. Copyright© 1989

I. INTRODUCTION

This is a Blacological Research and Study on the manifestation of Blacology and the need for Cultural Scholastics in the evolution of the redevelopment and growth of Black/African Culture. It’s the beginning of a scientific research to develop the Cultural Science of Blacology. This research’s aim is to develop a conscious level for a Blacological Science. Primarily, the development and research is so that Black people will be able to develop for themselves a means of affirming their cultural knowledge and also to be able to make contributions to the world of Interdisciplinary Science. This research is to stimulate unknown and uncultivated sciences of the Black Culture and also to affirm the existence of Black Scholarship.

This research is prepared by the writer under the will of over 432 years of uncompromising struggle. It is the will of the culture from which the writer came from that enables him to conduct this research. For those of you who do not understand what the writer has said, "It is the will of the Creator that the authenticity and creative genius of the ancestors be utilized to produce this science."

In producing this research, Blacologically, there is hope that those of you who are studying in the fields of Psychology, Sociology and other fields of disciplines, study this research and share it with your family and friends. Blacologists will tell you like they do when they bring a new product to the market. If you try this research and you are not anymore conscious of the need for cultural consciousness, scholarship and the manifestation for the development of Blacology, you must be concerned about your own self-hatred and denial. This research will help you to understand and appreciate cultural confirmation and Blacology. It will also define what Blacology is.

If you are not more conscious of the Black Culture and its ability to develop its own scientific knowledge, you must ask, why is there only one month in the year when Black people can read, study, or be conscious of their culture and history? You should do everything in your power to assist and help to develop Blacology into a Black/African field of study.

All research and study must lead us to practical application; otherwise your exploration is of no value. We research so that we may grow in knowledge and so that information may serve our lives. This is to make our life in America and throughout the world better. This research will prepare Black people and help their unborn generations and progeny. When the wisdom of their ancestors is implemented, they will have a better future. Our research will be in vain if we don’t research, study, and grow with the focus of strengthening our culture. Vain research is research that allows us, as the present generation, to live comfortably with our acquaintance but doesn’t utilize anything in a positive way communally or for the culture that insures the future of others. That is a vain experience whether you are a doctor, lawyer, engineer, M.B.A. or whatever your skills are. If it does not serve cultural progress and scientific development for the needs of Black/African People, you are serving yourself. All study must lead us to practical application; otherwise speculation is of no value. You are no better than the drug dealers and must pass away as all must pass away. Then we relegate our family and grandchildren to the same kind of life that we couldn’t do anything to change in our lifetime.

This is hope, which it is clear, that knowledge must come to us. We must make ourselves possessors of intelligence or science. For it is only with scientific knowledge that we can change reality. We are not born into this world to be subjects to a reality that is against our nature. We are born into the world to acquire knowledge to produce scientific thought. As a Blacologist my vision is to establish Blacology as a viable discipline within the Global and international extended Black/African Culture. Also to acknowledge there are laws and organizations that will provide support for the research and development of Blacology in the 21st Century on the African Continent and the Diaspora. How can Africa be technological when it does not have its own Interdisciplinary Cultural Science? Kwame Nkrumah said, "Socialism without science is void".[1]

In Euro-Centric Culture, Black People have been taught to hate everything Black and African. Black People had been taught to hate themselves. The development of the Cultural Science of Blacology is to undo this type of self-hatred by giving importance to everything that is Black and African. Thus, it is proper and fitting to capitalize the first letter in all words that are of Black/African Culture.

“In the establishment of the Cultural Science Blacology one may distinguish a Blacological Research by the capitalization of all words that are associated with this Interdisciplinary Cultural Science (i.e. African Woman, African Man, Black/African, Black People, Black Culture, Black Woman, Black Man, Black Youth, Blacology, and Blacological etc.). It is done to give honor, respect, and importance to these words. This is also a way to acknowledge and identify a Blacological Research and the Science of Blacology. Blacology may also consist of its own Cultural Linguistics or Ebonics; in addition, it is not restricted to the Euro-centric Language Arts. This gives Blacology its own significant identifiable writing forms. The concept of Blacology is developed from the authenticity of Black/African academic scholarship, experience, and culture”[2].

II. THE PROBLEM AND ITS SETTING

A. Statement of the Problem:

This research proposes to examine Black/African Culture, people and scholarship for the development of the Interdisciplinary Cultural Science of Blacology for Career Acquisition and Institution Building since January 1974 to the year 2002. Blacology[3] is the scientific study of the evolution of Black/African people, academic scholarship and their culture and the perpetuation of the ideals, philosophies, theories, beliefs, concepts, and notions of their ancestral past to the current life experiences. It is the affirmation of Black Thought and Culture as an interdisciplinary cultural science, an instrument by which to embrace or promote values, traditions, customs, and norms of the Black/African Culture of the past, present, and future perspectives. It is also the acclamation, proclamation, affirmation and declaration of Black/African Thought and Scholarship as a (Interdisciplinary) Cultural Science. It will specifically analyze the relationship between the development of Blacology and European Cultural supremacy. This is a Blacological[4] research that will explore and attempt to answer the following questions:

• What is the level of cultural consciousness of Black/African People since 1974?

• What is the nature of European/White Cultural Supremacy and its affect on Black people?

• Have there been improvements in the level of the cultural autonomy and self-determination in the evolution of Black/African People?

• What currently is Black/African’s access to ideologies and interdisciplinary fields of study founded by Blacks?

• What factors enhance and hinder the development of Black/African Cultural Science (Blacology)?

• What is Black/African’s current access to and placement in higher education in European Interdisciplinary fields?

• What factors enhance or alternatively hinder Black/African Scholarship from being accepted as scientific thought?

• What are the Historical Black Colleges and Universities (HBCU’s) Black Business and government plans for the development of Black/African (Interdisciplinary) Cultural Science of Blacology?

Dr. Carter G. Woodson has taught us that the basis of the problem for the development of Blacology begins with the mis-education of the Negro from the late 1800s to the 1950s[5]. However, Blacological Studies have traced the problem through legal and Cultural factors. This research shall concentrate on obstacles that Black/Africans have experienced under a Euro-centric Educational Systems in Africa and the Diaspora. The low-level of cultural consciousness[6] of Black/Africans indicates that cultural conditioning[7], mis-education, European/White Supremacy Racism[8], Religion indoctrination, and fear of economic reprisal are intervening to reduce the opportunities for development of the Cultural Science of Blacology. The concentration on research of Black/African contributions in the fields of Interdisciplinary Sciences has resulted in a multitude of information in History and Scholarship on the subject of Black Culture at the undergraduate, graduate, and doctoral levels in education. This is encouragement for the continued research on the need and development of the Cultural Science of Blacology as a Black/African Interdisciplinary field of study.

B. The Hypothesis:

A web of historical, cultural, and social variables interacts to hinder the development of Blacology into euro-centric dominated institutions.

Intellectual marginalization within the society on acceptable roles of Black/African Scholars hinders the authenticity and creative genius in production of an autonomous Blacological Cultural Science.

Multi-Culturalism and Affirmative Action sensitive government policies can alleviate the alienation of Blacology in the interdisciplinary science fields.

The higher the level of CULTURAL SCHOLARSHIP of Black/Africans, the higher the opportunity for the development of BLACOLOGY.

C. The Limitations:

The focus of the study will be limited to the development of the Cultural Science of Blacology. While it is true that minorities have also been discriminated against within the Euro-centric dominated institutions, it is also true that Black/African Scholars are denied the opportunities to develop a Blacological Cultural Science by those who practice the privilege of euro-centric institutional white/supremacy/racism. The making of interdisciplinary sciences has been historically available to White Scholars and only through the access of European educational institutions. The research and study of Blacology will be concentrated in the Black/African Culture and its Institutions of Higher Learning (i.e. HBCU, Black High Schools, African-Centered Schools, etc.).

D. Blacological Definitions[9]

Blacology - is the scientific study of the evolution of Black/African people, academic scholarship and their culture and the perpetuation of the ideals, philosophies, theories, beliefs, concepts, and notions of their ancestral past to the current life experiences. It is the affirmation of Black thinking and Culture as an interdisciplinary cultural science, an instrument by which to measure or to instill values, traditions, customs, and norms of the Black/African Culture of the past, present, and future perspectives. It is also the acclamation, proclamation, and affirmation of Black/African thinking and scholarship as an interdisciplinary cultural science.

Blacological - the logic of Black/Africans from their experience, their struggle, logic that is based on the chronology and evolution of their thinking, logic that is of, from, by, for, and about the survival and advancement of Black people past and present both oral and written.

Black/Africans - an evolutional identity in the chronology of Black people, a specific way to identify the descendents or the original people of Africa, the dark- skinned people.

Cultural affirmation - to affirm the existence of your culture.

Blacological Science - A science that is of, from, by, for and about Black/African people and their culture; developed by Black people; developed from the knowledge of Black people.

Blacological Research - Research that is by, from, of, for and about Black/African people and their culture produced by Black Scholars.

Black/African Educational Entrepreneurialship - the way to Black/African economic Scholastic entrepreneurialship. Educationally, Black/Africans must become monetarily conscious of their scholastic wealth. Therefore, they will be educated concerning the utilization of capitalism in economic scholarship.

E. Assumptions:

This study is challenge two of the viewpoints and assumptions that:

1. That Euro-centric Scholars and their institutions (exclusive of Black/African Scholars) are traditionally intellectually capable of producing the interdisciplinary sciences such as or like sociology, psychology, and anthropology, etc.; and

2. The subtle euro-centric insinuation that the study of philosophies, ideals, beliefs, concepts, theories and notions of Black/African Culture and their academic scholarship is not substantial or evidence of scientific thought or knowledge.

F. The Importance of the Study:

This study is important because it addresses the need to develop a Black/African Cultural Science created by Black/Africans. It also points out the necessity for Black Scholars to utilize their gifts, talents, and abilities to provide professional opportunities in academic entrepreneurialship. This study will enlighten Black/Africans on how to generate their own wealth in the educational commerce.

This study provides hope and vision for those Black/Africans who have worked in their culture without reward. It is the beginning of faith that Black/African people will be redeemed and Black Culture will be redeveloped. The importance of this study is to educate: the slave mentality; self-hatred, second-class citizenship; mis-education; and the myth of European cultural supremacy from the hearts and minds of Black/ African people.

Also, the importance of this study is to establish that Black people have thoughts, ideas, philosophies, beliefs, theories, and concepts that are acceptable throughout the world. This study is important because it acknowledges Black/African Culture as scientific thought, promotes Blacology as a legitimate field of study and a Cultural Science, and that Black scholarship as well as Black Culture is evolutionary in its growth and development.

III. THE REVIEW OF THE RELATED LITERATURE

A. A Historical Overview:

Review of Literature: The literature available on Black/African Cultural Science, within the formal sector, has been rather limited. Black Scholars have been steered toward the traditional Euro-centric Interdisciplinary Sciences such as Journalism, History, Sociology, Psychology, Anthropology and Language Arts or other related fields of study. These fields of studies elaborate on issues pertaining to their particular fields and define these issues in their terminologies. The fields of study in which BlacAfrican Scholars have some control are limited. Dr. Carter G. Woodson, a BlacAmerican historian and educator, is the author of the Journal of Negro History, Negro History Bulletin and The Mis-Education of the Negro. His literature shares knowledge regarding BlacAfrican people. Specifically, The Mis-Education of the Negro[10],” states that, “when you control a man’s thinking you do not have to worry about his action.” It is my belief that this statement is true because if an individual doesn’t have complete control, there is often a conflict of interest. It discusses that BlacAfricans don’t have to be told to stand and go yonder. They will find their “proper place” and stay in it. Once again, people’s actions are often influenced by a method of white supremacy or superiority. The literature further states that, “History shows that it does not matter who is in power…those who have not learned to do for themselves and have to depend solely on others never obtain any more rights or privileges in the end than they had in the beginning”. Although it was first published in 1933, the information is vital, relevant and can presently be utilized to educate people. Most of the Black Scholars primarily researched and studied European Interdisciplinary Fields. The contributions of Black Scholars to these studies and the Euro-centric Interdisciplinary Sciences will implement the Black/African knowledge, experience and intelligence. The development of the Cultural Science of Blacology is being researched and its findings will be implemented to abolish negativity.

In the literature, The Souls of Black Folks[11], W.E.B. DuBois declares that “the problem of the Twentieth Century is the problem of the color line”. It also predicts the racial conflicts that plague our society. He stresses the white man’s responsibility for correcting racial inequality. This literature is a monument to the Black man’s struggle in this country. There are other Black Scholars, but this review shares information to confirm that there was and is a problem. It is not a put down of European studies. However, it is the lifting up of Black/African People and their Culture.

In order to develop a Black/African Cultural Science, it is proper and fitting that this research is to be, of, from, by, for and about the very people whom it is designated for. Dr. Ronald Walter wrote an article in the book, “Black Separatism and Social Reality, Rhetoric and Reason Edited by Raymond M. Hall”. Walters’s article was entitled, “Moving Towards a Black Social Science”[12] in the 1970’s. In this paper, he talks about that one day in the Black Community there would come a time when there would be social sciences developed by a Black Sociologist. He also deals with the issue, if Black Life is made of the stuff of science? Was Black Culture worthwhile and meaningful? Is Black Social Scientist capable of developing a science that is significant to the Black Experience? Articles like this were motivation and encouragement for Blacology.

In continuing this Blacological research and study there comes to mind the origin of developing the thought and ideal of the Cultural Science of Blacology. Resulting to the oral tradition of the Chicago Black Community in the 1970’s for the origin of Blacology, the seeds of Blacology were planted in the Spring Semester of 1974 at Du Sable High School[13] in the City of Chicago, Illinois in an after school Black History Course. It was in this class that the word Blackology was first read by the writer. A Black author wrote the article. Mrs. Rudy Mabry revealed the name of the author to Prof. W. Cross in recent 1999 genealogical research. Mrs. Mabry is mother of my teammate and good friend Michael Mabry who holds the state record, for the longest punt return in the history of High School football in the City of Chicago in 1973 at Harper High School. Mrs. R. Mabry is a community activist and in 1999 she was conducting a genealogical exploration and sought the assistance of the Blacology Research and Development Institute (BRDI)[14] in her genealogy research. According to Mrs. R. Mabry, the name of the author is Charles Maynard. Charles Maynard’s article was prophetic in its perception of Blackology[15]. Charles Maynard believed that one day in this land there would come Blackology, the science of Black Culture. This began the unconscious journey of the development of the Cultural Science of Blacology. These were the times of the blending of the Civil Rights Movement and the beginning of the Black Consciousness Movement in the City of Chicago.

B. Blacology and Other Black Studies:

The differences between Blacology and other Black Studies are that Blacology is the acclamation, proclamation, affirmation, and declaration of Black/African Thought and scholarship as a (interdisciplinary) Cultural Science. Blacology is also the product of HBCU. Black Studies are a study that involves the interest of the history of Black People. Blacology is a product of the ideals, philosophies, theories, belief, and concepts of the Black/African Traditional wisdom. Blacology is promoting the utilization of Blacological Scholastic Entrepreneurial Enterprise. The difference between Blacology and Black Studies is that Blacology is an independent Black/African Cultural Science and Black Studies are Sub-European Studies in European Interdisciplinary Sciences. Blacology is the product of the HBCU. Black Studies, Pan-African Studies and Afrocentricity are the Products of European Institutions. Blacology is a method of Blacological Educational Entrepreneurialship with the use of creative genius and intellectual scholarship as commercial entities in the industry of education. The development of Interdisciplinary Sciences has traditionally been reserved for Europeans and their institutions. With Blacology the field of interdisciplinary sciences will be opened for Black Scholars and the HBCU as inventors and partisans in their craft.

C. Black Studies and African-American Studies:

Sometimes when you take a Black Studies[16] course, it is on Black History. Black Studies may be an elective course. Someone would take if they were interested in Black History or needed a course to complete their degree plan and may also acquire an undergraduate degree in Black Studies or a master’s degree. The base of Black Studies is interwoven with the field of social studies or Sociology. For the most part, Black Studies is associated with Social Studies and may also be a class in the social field. A Eurocentric Entrepreneurial Educational Institution also owns Black Studies and it is a product of Euro-centric Educational Entrepreneurs. African-American Studies is the other side of a two-headed Euro-centric coin. African-American Studies[17] was developed to get Blacks to assimilate into the mainstream Euro-American way of thinking without saying that I am Black and proud. African–American studies basically serve the same purpose as Black Studies. The word “African-American” is politically correct. It is a way of saying I am American but I am not Black. The term African-American does not have any political obligation to Blacological priorities. Cultural obligation is discarded for Americanism. African-American also quietly says I am not 100% Black. In addition, it is a sneaky way to say that I am not dark. African–American Studies is the product of Euro-American Educational Entrepreneurialship. In African-American Studies, one is encouraged only to study those Black People who are appealing to the institution in which you are receiving your training from. If you do study a Black Person who is not well liked, your conclusions must be in accord with that Euro-centric institution or you will be isolated and put down and maybe even fired. African–American Studies is manufactured by Euro-centric Educational Entrepreneurial Institutions. African American Studies was produced for those Black/Africans who attend Euro-centric institutions. Prior to Blacks attending European Institutions there were no Black Studies. Blacks who attended European institution protested for these courses and field of studies.

D. Black History:

Black History is the Father of all Black Knowledge and is a record of the facts, events, and activities of Black people and their Culture. Black history[18] is a sight for sore eyes and souls to see: it is a breath of fresh air. It’s the facts that inspired all that we know about ourselves as Black/Africans. If it were not for Black History, Black/Africans would surely be lost to slavery and the evils of these devastating horrors. Black History existed for so very long in the oral tradition because a captive was not supposed to remember he/she was kidnapped. Black History has been told to Black/African people in a rush so that you would not learn from what you had heard. Only those things that were humorous were allowed to be told.

Mainly, Black History is housed by Euro-centric Entrepreneurial Institutions. Only those institutions that can afford to house Black History have it. Black History is not accessible to most Black/African People. Most Black Historians who are trained in Black History are not employed: they are replaced or substituted with Black Studies or African-American Studies or Blacks who Study Sociology and psychology. If you read, your Faculty section of your university or college catalog or a Howard University Graduate Bulletin 1998-2000 to verify this statement. You will not find any or very few Black History Professionals. Black History has been left to the working class and poor parents to teach to their children. Black History is a record of what happened to Black/Africans written by Black/Africans or Euro-Americans. It is housed at Euro-institutions and monitored by Europeans. Black History has become a commodity and an instrument of Euro-Institutional Entrepreneurship.

E. African Studies and Pan-African Studies:

African Studies[19] is interwoven with Pan-African Studies[20], which is a product of the sociological and psychological Euro-scholastic Entrepreneurial capitalism. African Studies and Pan-African studies are interwoven and are governed by sociology and psychology. They are not authentic Black/African Cultural Sciences. They have been relegated to sub European studies. It was in Howard University African Studies department I learned of Emile Durkhiem as one of the Sociology founding fathers and contributors to African Studies[21]. Pan-African Studies emerged from the advent of socialism and communism is Africa, according to Julius Kambarage Nyerere (see bibliography). The logic of both these studies is based on Euro-centric perspective and ideologies. So, that when you have completed your studies you strive to acquire the best in Euro-centric thinking and culture.

F. Afrocentricity and African–Centered Education:

Afrocentricity is a theory of an acknowledgement of a kinship, relocation, and a locality. Afrocentricity is a way of looking and living your life as a Black/African with African Culture as your base of knowledge and reference. Afrocentricity is the awareness of an African Reality and an African Worldview[22]. Afrocentricity[23] is a very knowledgeable and intellectual philosophy and ideal. Afrocentricity is the trailblazer in the ability for Black/Africans to utilize their own cultural knowledge. Black History is a record of the facts and Afrocentricity is the ability to articulate not only the thinking but to acknowledge the balance of Black/African Cultural Knowledge as a center of wisdom. Where did your consciousness come from and how did it originate? Afrocentricity takes a look at the conditions Black/Africans are under in a system of Euro-centric thinking and culture. Afrocentricity makes Black/Africans stop and analyze from their viewpoint where they stand. Also it teaches you to take a critical look at the way we have been conditioned Euro-centrically. In dismantling the structure of white/supremacy/racism, Afrocentricity is a needed instrument and tool. Afrocentricity needs its own department and school or university to grow and teach this theory to all Black/African People. It also needs to be accessible to the people. Once again this study is housed in a Euro-centric Institution.

The founder of Afrocentricity is an African-American Studies Professional, the first Black/African Scholar to develop a PhD in African-American Studies at a Euro-scholastic Entrepreneurial institution. Dr. Molefi Asante is the prototype Blacological Scholastical Entrepreneur. Blacologically speaking, this is the path, which all Black/African Scholars should follow. This is the way to Black/African Economic Scholastic Entrepreneurialship. Educationally, Black/Africans must become monetarily conscious of scholastic wealth. For the lack of a better word, the utilization of capitalism in scholarship is necessary to develop Black/African Educational Entrepreneurialship. The Black Scholar must think of his/her creative genius according to the way Black Athletes view their physical ability. The ideal of a cultural science is a multi-billion dollar ideal. It is time to become participants in the free enterprise of Scholastic and Educational Entrepreneurialship. Blacologically, Black/Africans Scholars must move from employees to employers in the academic commerce.

African–Centered Education is a method of educating Black/Africans about an origin that is centered and begins with African Culture. This is the way of Black/African Culture being taught to its people. This method of education is the natural and traditional knowledge of Black/African Culture organized and structure into an educational system. African–Centered Education is also the practice of Black/African scholastic and educational entrepreneurialship. African-Centered Education is an independent educational system that is taught to Black/African students throughout the United States and the world. African-Centered Education is a way of teaching Black/African Culture to Black People. According to Abena Walker, director of the Pan-African University, in Washington, DC, “African-Centered Education is the adaptation of traditional African education for implementation in America’s public and private schools. It includes three parts: 1) curricula – what is taught, i.e. the truth; 2) ideology – the concepts that explain the why of teaching and learning; and 3) methodology – the how of teaching”[24]. The difference between African–Centered Education and Blacology is that Blacology is a Cultural Science and African-Centered Education is a system of African Education. Blacology would best be found within such a system of education.

This literature review is preliminary on contemporary, traditional, and internet web page articles. Because of a lack of time and the limits on the requirements for this proposal, a more in-depth inquiry into this Blacological Research will be supplied upon completion of the proposed dissertation.

IV. THEORETICAL FRAMEWORK

The function that interdisciplinary science should serve in Black/African Culture has been discussed by Black Scholars in the 18th, 19th, and 20th Century. Blacological Thinkers such as Martin R. Delaney[25], Dr Chancellor Williams[26], David Walker[27], Booker T. Washington[28], Ida B. Wells[29], Mary Mcleod Bethune[30], Nelson Mandela[31], Kwame Nkrumah[32], Julius Nyerere[33], Jomo Kenyatta[34], Malcolm X[35] and Dr. Martin Luther King Jr. II[36] and countless others have all advocated cultural education for the acquisition of knowledge, as a vision for redemption and redevelopment. Indeed, Blacological Theory is promoting the highest aim of cultural consciousness in the realm of self-determination as a method of becoming more knowledgeable, more scientific, with the authenticity and creativity of individual and group solidarity as the tools of our progress. Utilizing these gifts and talents will provide a world vision of knowledge that is operatively Blacological. One that is symbolic of the struggle of Black/Africans and their culture.

The Euro-centric interdisciplinary sciences have taught Blacks that their studies are the maximum of knowledge that one can acquire. Many Black/Africans believe that European studies is all they need and do not feel the need to be owners rather renters. The Europeans taught Blacks how to be sharecroppers or sharethinkers and did not teach Blacks how to build and create interdisciplinary fields for themselves. Black/Africans must become owners of our knowledge and culture. We must become Cultural Scientist Entrepreneurs. It is time to Privatize and Entrepreneurialize Black/African Cultural Sciences. The difference between Blacology and other Black Studies is that Blacology is owned and operated by Black Business. It is time for Black/Africans to do some thinking and some creating to back it up. Black Scholars have been limited in the Educational Entrepreneurial development to only employees not owners. This is the same position of the Black Scholars in the Entrepreneurial development in the interdisciplinary sciences.

The methods of teaching the Euro-centric Educational Entrepreneurial field has been to train and program Black Scholars to think euro-centric as a universal view. It was not until the 1970’s and 1960’s that Black/African Scholars begin to elaborate on Blackology and Moving Towards a Black Social Science. Dr. Ronald Walters who was at Howard University in the 1970s and a brother by the name of Charles Maynard were the first articles found in this Blacological Research that discuss the issue of Black Cultural Science. The chains of psychological slavery[37] are so tight that in the year 2002 there has yet to be any change in the Entrepreneurialship of interdisciplinary studies. Interdisciplinary Sciences are still owned by white male Europeans. This is a monopoly on the ownership and the ideology of scientific interdisciplinary development.

It is amazing that the educational institutions can teach you interdisciplinary studies or sciences but they cannot teach you how to build an interdisciplinary science. For the most part, they cannot teach you how they built the very sciences they are teaching you. This brings about a question. What makes sociology, psychology, anthropology, and African Studies interdisciplinary sciences? How were they made? Why are they considered sciences? What is it about these fields that provide scientific thought?

What Black/Africans must acknowledge is that education is wealth. Blacologically, we must be able to benefit from the intellectual resources of our culture. The talents and gifts of our scholastic genius must be harvested by our intellectual labors. The contribution of Black scholars in the European Studies is well documented. When you take a look at the major Euro-centric universities in the year 2002, it is apparent the contributions Black/African Scholars have made are of economic importance. What is wrong with this picture is the continued steering and exploitation of Historically Black Colleges and Universities for the career opportunities of Blacks who graduate from Euro-centric institutions of higher education. This is a practice of institutional racism, which is based on the premise that whites are superior and blacks are inferior. The manifestation of this belief is that Black/African Scholars who graduate from HBCU are underestimated, marginalized, and devalued.[38] This is a good example of the monopoly of Euro-centric interdisciplinary Entrepreneurialship in the economics of academics.

Since the end of the Haitian Revolution and United States Civil War, there has been documented facts and achievements of Black/Africans scholars to the Euro-centric Educational Entrepreneurial scheme. The Black/African Scholars have contributed to the economic capital of Euro-interdisciplinary Studies as items and projects to be researched and students of these fields. From 1789 to 2002, is ample time to prove that Black/African Scholarship has evolved in to its own intellectual scholastic Entrepreneurial Discipline. One that is capable of providing economic wealth to its patrons and artisans. Some Euro-centric Scholars both Black and white say that HBCUs have contributed to the lack of EntrepreneurialShip of Black Scholars. Because these universities do not support those who graduate from their institutions, HBCU’s seek to hire those who have acquired degrees and training of the Euro-interdisciplinary studies from those who graduate from Euro-centric Institutions. This is true because, it is in the flow of the traditional training of Euro-centric thinking. This is a case of what Dr. Carter G. Woodson called the, “Mis-education of the Negro”. Although there has been decades since the writing of this book there has been little, if not any change, in the discrimination of Black/African Scholarship in the development of Interdisciplinary Sciences for Black/African Culture and their intellectual academic scholarship.

Afrocentric Theorist has challenged the system of Euro-centric Education with Intellectual inclusion with theories and concepts of kinship, locality, and the reference of African origin. The developments of Black/African Culture continue to evolve with its holidays and cultural celebrations. There is continued talk on the Black/African Culture from Black Scholars who have found a place in the dominant Euro-centric Institutions. These scholars are not without funding although not enough to develop the Educational Entrepreneurial Economics needed to build a multi-national Blacological Cultural Science in Interdisciplinary Studies and Science. The rewards for the major contributions of Black/African Scholars who work at major Euro-centric institution is not a comparison to that of the institutions who pay Black athletes for their talents and skills and gifts. What does this say to those who have contributed much to the Euro-Academic Multi-national Entrepreneurial Fortune 500 Companies? These Entrepreneurial Educational organizations gross trillions of dollars annually. But to those Black/African Students and scholars their retributions for their participation in theses Euro-centric Academic Institution are not nearly neither enough to build economically nor intellectually the Educational Entrepreneurial Cultural Institution needed to house and develop a Blacological Cultural Science.

Blacologically, the theoretical framework is that Black/African people have evolved into a people who have developed autonomous needs. This quality has demanded moral consciousness of the use of creative genius in thinking and academic scholarship. It is proper and fitting that Black/Africans should benefit from their own intellectual resources and gifts. It is as though a baby has learned everything there is to walking. It is time for Black/Africans to build and create their own culture. The responsibility of building the Black Culture is solely that of Black/African People.

V. THE METHODOLOGY

A. The Data:

The Data of this research are of two kinds: Primary and Secondary data. The natures of each of these two types of data will be given below.

B. The primary data:

Primary data will consist of interviews conducted with University faculty, and possibly staff, to provide a feed back on how do you develop an interdisciplinary science. What are your concerns and feelings about the development of Blacology? What are the plans for developing a Black/African Cultural Science? Why is there no such field of study at their particular institution? How many HBCU graduates are employed? Would you be willing to support and fund such a research? What are the procedures for applying for grants and funding for such a research or program? See Appendix A for interview schedule. Black student panels will be conducted with undergraduates and gradates for insights into their analysis of the statement of problem that there is no Black/African Cultural Science in higher education developed by Black Scholars and there are none at H.BC.U. In addition the panel will also provide their analysis on the employment practice of Black/African Scholars of H.BC.Us by Black Institutions of higher learning versus Black who graduate for white institutions. See Appendix B for panel schedule and employment practices. If possible, interviews will be conducted with the government officials, Black Businesses, and the United Negro College Fund to examine policy formation as well as current progress in implementation of policies designed to aid the development of a Black/African Cultural Science. Also to examine traditional approach of funding for support of disadvantaged population specifically Blacks in interdisciplinary science development. See appendix C for interview schedule.

C. The secondary data:

Secondary data will include government documents, published and unpublished studies, journal and Internet articles, texts and newspapers. Some of the data needed for this study is located at university libraries and museums, specifically Howard University, Bowie State University, and Morgan State University and at the Library of Congress. Due to the nature of the research, travel will be made to Prince George County (PG County), Maryland and Baltimore, Maryland. Internet resources such as HBCU Home Page and Black Chamber of Commerce Web page for Washington, DC, PG County, and Baltimore, Maryland will be review as well. The format for this proposal was taken from a sample handout supplied by Dr. Robert Edgar in the Scope and Methods Course in the Spring Semester of 2002. This paper was written by Rowena Martineau Spring, 1997.[39]

D. The Research Methodology:

Three case studies will be done. The study will be conducted at three HBCUs in the United States such as Howard University, Bowie State University, and Morgan State University. This research will also be conducted in the urban, suburban, and rural Black Populations. These areas and institutions were selected because of their large Black population and traditions in Black/African Culture. The situation of interdisciplinary studies at these settings will be very important and insightful. If HBCU Scholars are poorly represented at these institutions this will provide an interesting scenario for this dissertation. At all institutions a random survey of 50 Black/African across all disciplines will be conducted to provide an analysis of the factors that affect the development of the Cultural Science of Blacology into higher education and particularly interdisciplinary sciences. See appendix D for survey instrument. Black/African Student Panel will also be conducted with Black Students currently enrolled in the interdisciplinary sciences at all universities. This will help to draw attention to the practice of devaluing HBCU graduates, the use of intellectual marginalization, and scholastic underestimation within these programs. Black/African Student Panel will assemble with administrators, faculty, and staff for information on the implementation of university specific policies for the development of Black/African Cultural Science of Blacology. Since this assignment specifically for this class the above appendix will only supplied upon the actual request of this research. This is a proposed study, a class assignment subscribed by Dr. Robert Edgar in the Spring Semester of 2002.

VI. THE OUTLINE OF THE PROPOSED STUDY

I. PRELIMINARIES

The Preface and the Acknowledgements

The Table of Contents

The List of Tables

The List of Figures

I. THE PROPOSAL AND ITS SETTING

The Statement of the Problem

The Statement of the Sub-problem

The Hypothesis

The Definitions of Terms

The Importance of the Study

The Review of the Related Literature

Methodology

II. THE EVOLUTION OF BLACOLOGY

The Blacological Genesis

Introduction to Blacology

Basic Blacology

Blacological Thought

Chronology of Blacological Thinkers

Glossary of Blacology and Blacological Definitions

III. DEVELOPMENT OF BLACOLOGY AND INTERDISCIPLINARY ENTREPRENEURIALSHIP

Building the Blacology Research and Development Institute

Blacology and Other Black Studies

Research Interdisciplinary Sciences and What Makes them Science

What are the procedures for developing a Cultural Science?

Implementation of Blacology as a (interdisciplinary) Cultural Science and a Field study

Blacology as EntrepreneurialShip in Academic Professions and Institution Building

IV. CASE STUDIES

Howard University

Bowie Sate University

Morgan State University

|VII. Bibliography |

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-----------------------

[1] Ali Mazrui ten part series, “The Africans” videotape located in Blacology Research & Development Institute.

[2] Prof. W. Cross has implemented this literary concept and philosophy to Blacological Research in the Fall Semester of 1999. These ideals were perceived after 16 years of independent study of Blacology and intuitional research at Prairie View A&M University and Howard University on Blacology, for more details email Prof. W. Cross at CulturalScience@

[3] See Glossary of Blacology and Proposal definitions. Blacology Research And Development Institute Inc., Blacology@

[4] See Blacology glossary and definitions.

[5] Woodson, Dr. Carter G. “The Mis-Education of the Negro,” Trenton: Africa World Press, Inc. 1993.

.

[6] Cross, Prof. W., Masters Thesis: Black Solidarity and the Awareness of Institutional Racism, 1987 Prairie View A&M University, Prairie View, TX

[7] Madison, Joe Cultural Conditioning is define by (Black Eagle) Talk Show, WOL 1450 AM and 160XM of Radio One Network, Lanham, Md. or

[8] Fuller, Neely Jr., THE UNITED INDEPENDENT COMPENSATORY CODE / SYSTEM / CONCEPT:  A Textbook / Workbook for Thought, Speech and/or Action for Victims of Racism (White Supremacy) aka "The Code" by Neely Fuller Jr.: TheCODE@ or: & WebArchitects@

[9] See Glossary of Blacology and Proposal definitions. Blacology Research And Development Institute Inc., these words can be located at this email: Blacology@

[10] Woodson, Dr. Carter G. “The Mis-Education of the Negro,” Trenton: Africa World Press, Inc. 1993.

[11]Du Bois, W. E. B. (William Edward Burghardt), 1868–1963. The Souls of Black Folk: John Wilson and Son, Cambridge, U.S.A., 1903.1-58734-008-9

[12] Hall, Raymond M. Black Separatism and Social Reality, Rhetoric and Reason Edited by Raymond M. Hall,” Dr. R. Walters article was entitled, “Moving Towards a Black Social Science”[13] in the 1970’s. This article can be obtained on audiotape at the BRDI achieves: contact Prof. W. Cross. Email: Blacology@

[14] Du Sable High School, District 299 Spring Semester 1974, Chicago, Illinois, 60615

[15] Blacology Research And Development Institute Inc., CULTURALSCIENCE@, Ft. Washington, Maryland 20744, 1997.

[16] Du Sable High School, Chicago, Illinois, Spring Semester 1974, After School Black History Course, The Word Blackology was read by Walter Cross as a 19 year old student,

[17] The World of Black Studies Website, Copyright© 1999, Program in Black Studies, PROVIDENCE COLLEGE

[18]The Institute for African American Studies,

[19] Black History Speech by Paul Hill. Speech By Dr Clarke. Early Black Entrepreneurs. The Father of Black History. Black ... history.htm - 2k - Cached - Similar pages

[20]African Studies Department At Howard University Howard University Graduate Bulletin 1998-2000 founders.howard.edu/cas/as-page/intro.html

[21] Department of Pan-African Studies, dept.kent.edu/pas/htmfiles/deptpas.htm

[22] African Studies Department At Howard University founders.howard.edu/cas/as-page/intro.html

[23] Molefi Asante PhD. In AA Studies, The Creation Of The Doctorate In African American Studies At Temple University: Knocking At The Door Of Euro Centric Hegemony

[24] "AFROCENTRICITY, "MICROSOFT ®ENCARTA A®AFRICANA A2000 © 1999 MICROSOFT CORPORATION.

All rights reserved.

[25]Walker, Abena. African-Centered Education. The African Origin of American Educational Reform copyright © 1992 by Abena Walker, The Pan-African University 1982, P.O. Box 75304, Washington, D.C. 20013-5304

[26]Delany, Martin Robison. The Condition, Elevation, Emigration, And Destiny Of The Colored People Of The United States. Salem, New Hampshire: Ayer Co., 1988.

[27]Williams, Chancellor. The Destruction of Black Civilization Chicago: Third World Press, 1974.

[28] David Walker, David Walker's Appeal to the Coloured Citizens of the World, but in Particular and Very Expressly, to Those of the United States of America, ed., Charles M. Wiltse (1829; reprint ed., New York: Hill and Wang, 1965), 35.

[29] Washington, Booker, T. UP FROM SLAVERY AN AUTOBIOGRAPHY. NY: A.L. Burt Co., 1900-1901. H.

[30]Wells, Ida B. Crusade For Justice, The Autobiography of Ida B. Wells John Hope Franklin / Series, 1970

[31] Bethune, Mary McLeod, 1875-1955. Mary McLeod Bethune, her own words of inspiration / edited by Florence Johnson Hicks. Washington, D.C.: Nuclassics and Science Pub. Co., c1975

[32]Mandela, Nelson, Article Entitled, “Chronology of Mandela”, in Research Paper by Prof. W. Cross, “Blacological Cultural Nationalists” in African Studies12-17-99

[33] Kwame Nkrumah, The Fight for Independence10 December 1947 - 6 March 1957 (Part II)



[34] Nyerere, Julius Kambarage (1922) Tanzanian socialist politician, president 1964-85. He devoted himself from 1954 to the formation of the Tanganyika African National Union and subsequent campaigning for independence. He became chief minister 1960.

[35]Kenyatta, Jomo. Facing Mount Kenya. London: Secker and Warburg Press, 1938.

[36] Ballot or Bullets by Malcolm X, J/G Jamie Gyden Distributing Corporation 919 North Broad Street, Philadelphia, PA 19123. Mrs. Betty Shabazz Recorded in Detroit, Michigan by Milton Henry Esq. First Amendment Record 100.

[37] The King Center, 449 Auburn Avenue, Atlanta, Georgia 30312.Presentation of Turner Broadcasting System, Inc., Copyright 1985, TBS Video Production, Inc.

[38]Akbar, Na'im. Breaking the Chains of Psychological Slavery Florida State University in 1987

[39] Madison, Joe. (Black Eagle) Talk Show, Cultural Conditioning, WOL 1450 AM and 160XM of Radio One Network, Lanham, Md. or

[40] The Entrance of Women into Higher Education in the New South Africa: Factors that effect the entrance of Women into traditionally male dominated fields of study, Thesis Proposal, Rowena Martineau (074702) African Studies Department, Spring, 1997. redgar@fac.howard.edu

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