215RE Blacological Chronology
Blacological Chronology
TABLE OF CONTENTS
I. PURPOSE 2
II. INTRODUCTION 2
III. THE ETERNAL CULTURE 3
A. Honor and Praise to Our Ancestors 3
B. When You Go Back In Time 5
C. Evolution and Creationism 6
D. 3.5 Million Years Ago 8
E. Portrait of the Eternal Culture 11
F. Deified and Scared Race 12
G. An Array of Nahlej 15
IV. THE CHRONOLOGY OF THE TERM BLACK 16
A. A Point of demarcation 16
B. Origin of the identity of Blackz 17
C. Stages of Black Identity 19
D. BlacStoriography 23
E. Blacological Thought 25
F. Origin of the Word “Blacology” 25
G. Blacology a Natural Propensity 27
V. STAGES OF BLACCULTURE 29
VI. TABLE OF CENTURIES 31
VII. BLACCIVILIZATION TIMELINE 33
VIII. CONCLUSION 42
IX. EXPLANATION OF DEFINITIONS AND COINED BLACOLOGICAL WORDS 43
X. BIBLIOGRAPHIES 47
A. Bibliography 48
B. Bibliography 50
C. Bibliography 54
D. Bibliography 57
“Blacologically speaking, I refuse to accept the ideal… that, the presence of the Eurological Scholars makes the BlacZcholarz morally incapable of reaching up for the BlacNahlej that forever confronts them.”
Blacologist: Prof. W. Cross
11- 14- 02
I. PURPOSE:
The purpose of this paper is to elaborate the topic Blacological Chronology. I will cover the following subjects: The Eternal Culture, Chronology of the Term Black, Origin of Blacology or Blacological Thought, and Stages of BlacCulture. This paper will be a chapter in my Dissertation Blacology 1962 – 2005: A case Study on the Evolution of BlacAfrican Ntalextuwl Cultural ZcyNzz in the Diaspora of the United States. This paper will show the evolution of the acceptance, utilization and identity of term Black as a people and a culture into the evolution of the Cultural ZcyNzz of Blacology
II. INTRODUCTION:
In the establishment of the Cultural ZcyNzz of Blacology, one may be able to distinguish a Blacological Research or Blacology by the capitalization of the first letter of all words that are associated with Blacology (i.e. 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. In the Eurological Culture, BlacPeople have been taught to hate everything Black and African. BlacPeople have been taught to hate themselves. The Cultural ZcyNzz of Blacology is to undo this type of self-hatred by giving importance to all that is Black and African. So then, it is proper and fitting to capitalize the first letter in all words that are of BlacAfrican Culture. This is also a way to acknowledge and identify a Blacological Research and the Ntalextuwl Cultural ZcyNzz of Blacology. Blacology may also consist of its own Cultural Linguistics or Ebonics. In addition, it is not restricted to the Eurological Language Arts. This gives Blacology its own significant identifiable writing form. In the ongoing research and study of Blacology the more you research the more authentic the ZcyNzz become. Blacology is beginning to take on its own identifiable words and definitions. These words and definitions are taken from the research and study of eight years of unofficial indirect research and 20 years of direct subjective/observation institutional research and study in the Historical Black Colleges and Universities (HBCU’s), BlacCommunity and BlacMedia and predominantly white institutions. This research has been conducted for over 32 years. It has been said by BlacZcholarz that one day there would come a cultural science from the evolution of BlacAfrican People. This cultural ZcyNzz would eliminate the maginalization of the BlacNtalextuwls by Eurological Scholars in this country and the world. It also would liberate the Innovative Authentic Monolithic Ntalextuwl Creative Genius (IAMNCG) of BlacAfrican People and their culture for the utilization and perpetuation of Cultural Ntalextuwl Equality. (See Explanation of Definitions and Blacological words for update in spellings.)
III. THE ETERNAL CULTURE
A. Honor and Praise to Our Ancestors
Blacologically speaking, we want to start by giving honor and praise to our Ancestorz. Who were revealed to us by their creative, productive, talents and gifts? Which were giving to them from the Creator who is the God of all things. It is our Ancestorz who have given us the source of culture that is essential to our lives. Just to name all of those who have given us our culture would take a life time. This task we hope to accomplish in our obligation to our culture. We have been taught that the seed we sow is the one we will reap. Sow, as a culture there is no insurmountable goal. Our goal is to redevelop Blacologically a culture that is scientific in itself. Blacologically we want to honor our ancestors, especially those who gave their lives during captivity and bondage in order that our culture would not go blowing in the wind. They gave of themselves no matter what it cost them. These Brothers and Sisters did not let our culture die. They found all kinds of ways to maintain some of our traditional ways of living. They were able to translate the language of the oppressor into the tongue and manners of their own culture. They were able to take songs and make messages that would lead them to freedom. These Brothers and Sisters always kept a dedication to the culture. There would always be a subtle but vigilant in the struggle for freedom. So, than as a culture we must be thankful for every BlacMan and BlacWoman, those who were killed and those who lived to be reproductive with life. If being reproductive was the only thing they could do to endure the suffering of captivity and bondage then, that deed was as great as any. It is because of our ability to multiply and replenish the earth, that our blessings became unequaled in their comparisons. This is a feat that we must accomplish in these times of BlacMale endangerment.
The BlacCulture is known in many localities and has many names. Of which, if we must agree are extinctions of the original culture. Let us give recognition to those of which we have utilized and accepted. We must always keep in mind that we as a culture will return to our rightful order and calling. So, than we must be thankful for every ideal, philosophy, theory, and concept that has come to us from the children of our culture in order that we are able to reach redemption and cultural redevelopment. Whether we agree with all that has been taught or told is not significant. Only the fact that we have been blessed by gifted and talented of Brothers and Sisters who bring us natural resources to accomplish the task that is before us. Every one of our Ancestorz has brought us something that will take us back to our original focus as a people. So, then we need to give honor to those blessings, resources and children of our people. Not only those who have contributed and gone on, but who are living among us today. They found all kinds of ways to maintain some of our traditional ways of living. They were able to translate the language of the oppressors into the tongue and manners of their own culture. This is a feat that we must accomplish in these times of Cultural Deprivation.
To the Brothers and Sisters of the Historical Black Colleges and Universities (HBCU) whom the newspapers and media have degraded and belittled, we are to hold them up as true resources to the BlacCulture. They are to the BlacCulture what other youth are to their cultures. We must admit that these Professors and Students were considered by the Euro-American culture as the least of our culture, to be second class, null and void. They would never amount to anything. Because of the dedication and love for their culture. They have proven to be that which make our culture survive. The students of the Black Colleges were in control of our culture and were doing the defining of our direction and purpose. Those who are in control of our culture determine who is and who are not making contribution to the redevelopment of our cultural vision. The Brothers and Sisters of the Black Colleges and University have become equaled in their comparisons to all other students so, then we need to give honor to those blessings, resources and children or people. Not only those who have contributed and gone on, but those who are living among us today. The Brothers and Sisters of the Black Colleges and Universities and all others we must teach the spirit of Brotherhood and Peoplehood. Blacologically speaking, we have no need to argue with each other but, to reason with one another and arrive at Cultural Solidarity. We must develop a new culture with out an end.
B. When You Go Back In Time
Let us take a look at the Eternal Culture. There is only one culture on the earth which can claim to be the Eternal Culture. Even eurological scholars have said it. This is not Cultural Supremacy. So, that you won't say that I am making it up. There is only one culture, when you go back in the time in the study of Archaeology, Paleontology, Anthropology, and the Study of History by eurological scholars. That you find there is no beginning for. It's always been here. So, any image that has ever been shown through out the existence of humanity in the early days before Europeans came into power. Was always that of a BlacMan or a BlacWoman in a culture of God worshiping and God loving people.
Blacologically speaking, we believe that the creator is beyond all men. He is all knowing. He can not be boxed into one mans ideals. As a culture and a people, we have come to understand that whenever God has appeared to us. He has presented himself to us in a form that we can understand. He has always come to us in the image of a BlacMan or a BlacWoman. If this had not been so, we would not have been able to except him because of our finite thinking, due to our belief that God made us in his image. It is a belief he revealed himself to us as a BlacMan or BlacWoman because, according to BlacZcholarz for so long on this planet there were nothing but BlacMen and BlacWoman or BlacPeople. [1]Cheikh Anti Diop in his book, “African Origin of Civilization” said, “That for thousands of years, hundreds of thousands of years, there was nothing on earth that resembled a European. The only time we run into any creature that resembled a European. The only time that we run into some creature that gave some indication of likeness for the European is during the ice age. The Fourth glacial Period, after the fourth ice age, which took place in Europe, North America, parts of Asia, but never touched Alkebulan. The BlacCulture never knew an ice age. The existence of the BlacCulture was in the tropics. Diop tells us that every one of the white scholars tell us this fact. L. S. B. Leaky, one of the outstanding Eurological scholars in the field of Anthropology and Paleontology, an English man. He was ostracized by the National Geographic Society, because, he put a whole in the theory that the original man started in Germany or in Asia or china. Leaky said, no matter what we have found so far dates back according to the carbon fourteen test, 1.8 million years ".
C. Evolution and Creationism
We find in the hart land of BlacAfrica in the Olduvai Gorge, in Tanzania, is the first BlacMan or man of the Black Coast. Leaky says, “This is the first Man we know of to use tools. What leaky does not say is that this is a BlacMan. But we know that in this area 1.8 million years ago was nothing but BlacPeople. This also establishes the oldest BlacCulture, which spread all over the world. This BlacMan was the only one who knew anything about ZcyNzz or how to use it ". Now Leaky, comes form the perspective of the Theory of Evolution. It is said to be theory because that is what it is. Nothing is a science until it is a proven fact, until it becomes a natural law. The word science comes from the Latin word theory, which means to know. It is a Theory that man came from an ape it is not a fact. I do not think that is the way the BlacMan came to be. That is a theory that is taught in schools as a science. This is not true. It can not be proven. If this theory was true then why did not all the apes turn in to men? What has been done with the “Theory of evolution” is to say, that BlacPeople are in the subhuman stage and that white or Europeans have evolved to the higher stage. According to Dr. Ishakamusa Barashango, even when you study the theory of evolution, you can see where the process of evolvement took place and culture began in ancient Africa or the original name is Alkebulan. That is the theory of evolution. BlacZcholarz are talking about in the beginning was the BlacCulture and its people. If we take a journey through this portrait of the Eternal Culture we must start at the beginning. We must start with almighty God. BlacZcholarz have said God has revealed himself to the Ancients as a BlacMan or BlacWoman. That is because, the scriptures says, " Daniel 7:9, be held until thorns was sat in place, and the Ancient of Days did exist. Whose garments was white as snow and the hair of his head was like pure wool. His thrown was like the fiery flame and his feet as burning fire. Daniel said, " when I saw the Ancient of Days. When I saw the creator of heaven and earth ". He had hair like lambs wool and fire all around him ". Ezekiel said, 1:26-28, When I saw him, Daniel. I saw him as the color of amber. That is how I saw him. Jeremiah said, “I know you had a vision Daniel and Ezekiel. But, I had one too. When I saw him he was like the pit of as oven, surrounded by dark clouds.
In the Bible, in the Koran and other scared writings, (religious writings) it's record of the theory of creationism which says, “that instead of evolving from a tadpole, ameba, amphibian, a lizard, a monkey, baboon, an ape and finally into man. BlacTheologianz say that man was maid by God. As Cultural ZcyNtist Blacological Research has revealed that BlacPeople belief that the BlacMan and the BlacWoman was maid directly by the hand of almighty God. Even though I personally agree with Dr. Ishakamusa Barashango and studied the Theory of Creationism. It is still a theory because; it is not something that we can not prove with out a doubt, although I studied that theory. According to Dr. Barashango one should not argue belief. Never argue belief that is personal. Do not mess with belief, it is scared. Even the Theory of Creationism As recorded in the [2]Genesis book in the Bible, gives the name of the first man, as Adam. That word Adam as written in the Bible it has been translated so many times. When you go back to the original language, according to Dr. Barashango that is the Arcadian language in which the word came out of. We find the word, Adumah. What does it mean? Child of Black Clay, is what it means. Why of course, the only earth there is, which could make up a man is the Black Earth. It is the Black Earth that has all the chemical elements that is needed to make up the human body, potassium, magnesium, all the minerals that go into the human body, are found in the Black Dirt. It comes out of the dark earth. You do not find it in sand. You do not find it in red clay. You have to go to the good old Black Earth. Any farmer will tell you that the best earth is the Black Earth. That is a fact of life. That is a fact of science.
D. 3.5 Million Years Ago
Both of these concepts are theories according to Dr. Ishakamusa Barashango in his book, “[3]God, the Bible, and The Black Man's Destiny, Page 24. [4]Joel A. Rogers says, “As was said, both science and the Bible agree on a common origin of mankind”. They also agree that man originated in the tropics. That is an environment where food and shelter were most easily attainable, in the tropics. Where you live in the snow, nothing can grow much in the winter. You know that as a fact. You have to dig for potatoes, roots, or get you some raw meat. Consequently, the European life span was not over 22 years even in the days of the Roman Empire. It was not until the Ethiopian Culture and Punic Culture came in Phoenia. Which spread and Moorish Culture was brought into Europe. Before any one could live beyond 50 years old in Europe. Why, they owe the BlacCulture, their very lives. We need to elaborate about this some more.
More over Rogers says, “tropical man is never white. He is most often Black or dark brown, with a flat nose, frizzy or wooly hair and protruding jaws ". That is what tropical man is, the original man. So, the original man could not have been European. For millions of years this earth was tropical, before there was an ice age. The first inhabitants on it was tropical people. When Leaky came forward with his evidence, went to Lake Latolie in Kenya. Once again you must read between the lines, this was found in the land of BlacAfrican Culture. He found some remains that gave an indication of 3.5million years ago of the existence of the BlacMan on earth. This is still putting his beginnings in BlacAfrica if you go by the theory of evolution.
After the findings that Leaky had brought to the European authorities. Leaky was informed that he was to not publish his work. The Europeans were not happy about what Leaky had found. So, they got their scientist together. They agreed that man was started in Africa, but they refuse to believe he was Black. They placed the Blacks in Europe and the European in Africa. The picture that was painted was that the Blacks had drove the European out of Africa. This is the reason why they believe that they were in Europe and Blacks were in Africa. So, this is the reason the European give for why they are in southern Africa, to reclaim the land. These were scientist who could not deal with that reality. These were Eurological culture supremacist. It is not for them to deal with. It is for us BlacFolk to deal with. Why is it so important for us to be talking about what happen 3.5 million years ago. Because, when you see how white people approach life. This is not a racist statement. I am just telling it like it is. They have an aggressive stands toward life. They have a I'm suppose to be in charge attitude. They have been lead to believe, they have always been in charge. They believe that they were the first and the beginning of everything that is worth anything. Now, their scholars know better. Sir Godphery Higgins said in his book, “Anakalypsis, volume 1, page 10[5], Said, “any time he went to study the origins of anything. He always ended up with something Black”, this is a white man that said that. He was only more frustrated by that fact.
You can not study the origin of anything with out ending up at BlacCulture and its people, when you start going back in time. It is because, in the beginning was us. When you sense that you come from the beginning and that you are rooted into the very cosmos itself you belief in yourself. BlacCulture is an extension of the very God force itself. Then your self concepts, your self esteem and perception become bold and become strong, you no longer say that other people should run the world. You begin to say, that I am supposed to be running this show. Especially, when it is not being ran right when those who are running it are not running it fair. They are going around the world killing people, rapping countries, and doing all kinds of things that are not right. BlacPeople believe in peace and love. They are the ones who should be running things. The scriptures says, “[6]that when the righteous are in authority the people rejoice”. We are not rejoicing. So the right people are not in power. It says to you in your personal life, there is nothing that your mind can conceive that you can not achieve. Because, it is programmed in your genes to be the very best it is in your ancestral line. To be the very best at what you do. This is why when BlacPeople get into something they are the best. Everything we get into not only are we good ball players, singers, and dancers. That is not all that the BlacCulture produces. There would not be a stop light on the corner, if it were not for you and your culture. Just to mention a few. The electric light would not burn over two minutes, if it were not for you. The BlacCulture is a producer of science and scientist. We must get into that part of the BlacCulture.
E. Portrait of the Eternal Culture
Let us go back to our portrait of the Eternal Culture. As we lay the foundation of the Great BlacCulture in which we have inherited as a people. This should inspire us through our entire life. Time will not allow us to cover all the periods of our Culture in one section. You can not tell the periods of BlacCulture in an evening, a week, a month, a year, in a hundred years, in many hundred years. According to BlacZcholarz, nothing today that has been invented by man has not been done sometime in the past in the BlacCulture by its people. Even in King Solomon's day the scriptures said, there is nothing new under the sun. The further BlacZcholarz go back in the study of our culture. We find that Egypt or Ethiopia were a reminisce of a culture that was so magnificent it define imagination. You can go all over the world and find giant statuary which features broad noses, thick lips, high cheek bones, and long heads of BlacAfricanz. The Ancient Brotherhood of the High Cultural System, which spread out of the heart of the land of BlacAfrica into the rest of the world. All over the world you see evidence of Great Institutions and Monuments established by the BlacPeople all over the world that were establish by people in the ancient days. We move from out of ancient Kemit and Kush over into the Mesopotamia the land between the two rivers, as the Greeks called it. It was there that the Elemites, a kinky hared, dark skinned people that John G. Jackson talked about in his book, “Man, God, and Civilization” came down toward the Persian Gulf and establish the great Sumerian Culture. The only thing we know of them is their high culture. When we first meet them in the 4th millennium BC, about 35 hundred before Christ. They are all ready a civilized mettle using culture.
Living in great popular cities. Possessing a complicated system of weighting and living under the government of firmly established civil and religious dynasty and hierarchy. These Sumerians were BlacPeople, it was out of this culture the Babylonians developed from (King of Babylon). It was from them, what was develop the Kennel Form of writing a system of mathematics and astronomy. They were great Astronomers in the world. It was the Great East Empire that was building the Great Babylonian, Assyrian and the empires of, that day. When you read of these people in the Bible you are reading about are BlacPeople. According Dr. [7]Barashango, when ever you read about the ites in the Bible, these are BlacPeople. BlacAfricanz were present in the Americas which of course was not called that at the time. We find evidence of the BlacAfrican presence on the American Continent which dates from as early as 1200 to 650 BC. For a millennium BlacAfricanz sailed the high seas here to America. Dr. [8]Van Sertiman shows some of the statues they found here on this continent. Which shows evidence of the present. Also great buildings, monument structure that showed the great Almec Civilization. That was in contact with the Kushite and Kemitic Brothers and Sisters across the Atlantic Sea they were traveling back and forward.
F. Deified and Scared Race
Found on page 72. In the book, God, The Bible, and the Black Man's Destiny ", by Dr. Ishakamusa Barashango. Brother J. A. Rogers says, “that Blacks were deified ". The word deified means worshiped. They were deified in early Greece. They appear as Gods in Greek Mythology. When the Greeks, (who were the first civilized white folk) first meet Blackz they bowed down on their knees and worshiped you, yes, they did. It is written in their records. [9]Homer writes it. [10]Herodotus writes it. Many of the Greek Roman, historians of ancient days writes that when many of their people, first came into contact with the people kiss of the sun, they worshiped them. As Gods which was the chief title of Zeus King of their Gods.' Greatest of the Greek Gods was Ethiop, that is a BlacMan. Homer said in an often quoted passage. Homer is a Greek writer who tells how the Greek Gods use to have feast days and go to Ethiopia to commune with their ancestors. Greeks did not have any Gods. They had to go to Ethiopia for their Gods. That is where the Greeks first went for their religion. According to Dr. Barashango, there is no such thing in the world as Greek philosophy. It is African Theology and High Science. There is no Greek philosophy. [11]Dionysus wrote, (another Greco-Latin Scholar) upon the great Atlantic near the Island of Eritrea from its pastures the scared race of Ethiopia dwell. We were called the scared race by all other races. Ethiopia was called the Holy Land. Not even Jerusalem was called the Holy Land then. There was no Jerusalem at that time that we know of. Homer in the “Iliad", page 423, refers to Ethiopia the land of the Blacks as the Holy Land where the scared race dwell. That is why this chapter is called, The Eternal Culture". In order to be able to find out BlacCulture you must first identify the people. It is by the story of people that one would be able to define ones culture. We are told that the first established nation on the earth was Ethiopian according to [12]Strabo. The first laws and governments were established by the Ethiopians. We are told the first moral codes of right and wrong were established by the Ethiopians. We are told that as astronomy, geometry, and all other basic sciences and writings were established by the Ethiopians. [13]Sterling Means, in the book, “Ethiopia The Missing Link”, said, the BlacCulture was flying planes all around the world, 5 million years ago. The BlacCulture was doing that. He quoted a German scholar who had dug that up. [14]Ivan Van, Sertima in the book, “Blacks In Science” has shown one of the gliders the Pharaohs had barried with them. The Science of the BlacCulture is known by the Zcholarz of the culture. Also, there is a tape, “The Superior Technology of our ancient High Cultural System” by Dr. Shaka Musa Barashingo. Dr. Barashingo goes into details on the subject of, Science in the BlacCulture. These book help to support the topic, The Eternal Culture and the ZcNzz of Blacology. According to Dr. Barashango Herodotus wrote in his book, "The Histories", page 182, states that in his day the Ethiopians were called the tallest and best looking people in the world. They were the prettiest people in the world.
When the Greeks meet the Ethiopians, is when they got into body building and sports. You will see the bodies in the sanctuary of the Greeks. According to Dr. Barashango back in the days when Herodotus visited Ethiopia around the 5th Century before the Christian era. The average citizen lived to be 120 years of age. That is the average person. As I look upon the year 2004of European time span and year 215RE of the BlacTime Span I look at the death rate of the BlacMale through out the United States of America and the world. I wish there was away to get back the 120 years. Due to the oppression and other factors of emancipated Eurologic Culture. The average BlacMale may not make it pass 30 years of age and the BlacAfricanz are averaging 65-70 years. We lived 120 years because, we lived close to the earth. We lived in harmony with nature.
The food we ate was healthy foods. In the BlacCulture the longest lived people of world were amongst us. There was a time when the European was averaging 22 or 25 years of age. It seem as though the tides have turn due to the European diet. The European ate raw meat and had cold weather. Anytime you eat raw meat what ever sickness the animal has you get. What ever state the animal is in, when it dies, you consume it. It brings death to the body. Because, anytime you eat something dead you bring death to the body. You make it a grave yard. Everything that you did not kill lives off of you. The generosity of the Ethiopian people is demonstrated by a poem called, “The Fable of the Sun” which sat out side the capital of Mara, the capitol city at the time. The BlacCulture believed in that day it was a sin for anyone to go hungry. So, what we did was prepared a feast. The High Priest prepared a Feast for the general public. They put the finest food out on the table so anyone could come and eat off that table. That was the generosity of the ancient Ethiopia or the ancient BlacCulture. Even when people did not do right, even the prisoners were imprisoned in gold chains. Also, they was shown the greatest of respect. That is just a few things about the Eternal Culture.
G. An Array of Nahlej
One of the things that I honor and cherish is talking about the BlacZcholarz and those whom I read about. Also, those BlacPeople who are teaching this Nahlej today to our people. There is an array of Nahlej for you now on this subject of BlacCulture as the Original Culture. It can bring you back to the light of understanding of yourself. The great teachers, The Honorable [15]Elijah Muhammad, Honorable [16]Marcus M. Garvey, [17]Malcolm X, [18]Noble Drew Ali, they taught first and foremost we must gain a Nahlej of self.
The most important step in gaining the Nahlej of self is to understand your true BlacStory and Culture. Because, it then opens the door to your real Nahlej of culture, you can go in and study the enter power that is already in you. The Nahlej the Honorable Marcus M. Garvey talks about is that it already exists within our very souls.
Egypt land of the giants and masters of the High Science in the BlacCulture. Egypt is another Greek word. We called ourselves Kemitian. Egypt is a Greek word, we called ourselves Kushites. White folks is always renaming things. That is why it is important to get the right name back into perspective. About 18,000 years before Christ. A party of Kushites left Napota down by the 6th cataract of the Nile River. Begin to move north ward into the land of Kemit. Establish a colony there under Ozyris there was the foundation of what was to become the great Kemitic Empire which was in the BlacWorld. You can point to any BlacStory that goes back as far as 18,000 years. In fact [19]Dr. Chancellor Williams, that grand old patriot of the Zcholarz said, “that the Ancient cities of Thebes”. The mother of all cities has no date as to when it was built. It has always been there in the land of the Blackz. The ancient City of Thebes with its one hundred gates also, with its great universities. It was during that time according Dr. Barashango that Tahooty is symbolized as a baboon although he was a living man. Tahooty invented the Science of Writing or improved on the Science of Writing. Because, it was already establish in ancient Kush or Ethiopia before they were brought into the land of Kemit down by the Nile River.
II. THE CHRONOLOGY OF THE TERM BLACK
A. A point of demarcation
It is only proper and fitting that in the 215th year of the Redevelopment Era of BlacAfrican Culture the manifestation of the Cultural ZcyNzz of Blacology has evolved into the conscious of BlacAfrican People and their culture. The BlacAfrican Culture goes back to a time before there was a beginning at least 3 million years to the present. Long before the eurological recorded history. The Time-Span of the BlacCulture exists simultaneously with that of all humanity. But as all individual have birthdays and exist in their own time each culture is the same. The best way to determine that something exists is to apply numerical accountability to deeds, events, and creativity. The existence of the BlacCulture can be determined by the stories that are documented by Zcholarz. BlacZcholarz have taught us that BlacCulture was document by counting down from 3 million to zero because of the destruction of it original state by the Europeans and the Arabs to where it exist now. The rebellion of the Maroons in the 1700s is symbolic of the end of the original BlacAfrican Culture. From the Haitian Revolution August 1, 1789 to the year 2004 it is 215 years. Blacologically speaking, the Haitian Revolution is the symbolic beginning, a point of demarcation of the redevelopment of BlacAfrican Culture. As BlacZcholarz we must be aware of our own time span in order to judge our success and failure appropriately. We must also determine for ourselves when our destruction ends and when redevelopment begins. The revelation of Blacological Research has determined that the new beginning of BlacAfrican Cultural redevelopment is the Haitian Revolution. We are a redeveloping BlacAfrican Culture, not a Eurological society. With this Nahlej in mind BlacAfrican People will be able to look at our advancement in a more realistic vision. The BlacAfrican Culture is a damaged culture and suffered great loses. The correct way to examine the progress and achievements is to recognize the period of destruction and the point of redevelopment. Blacologically, what we are talking about is the evolution of BlacAfrican People and their Culture. According [20]Dr. Chancellor Williams in his book, “The Destruction Black Civilization”, BlacAfrican Culture was destroyed from it original state, but… not beyond repair. It was infused with all other cultures. Culturally, according to [21]Dr. Ali Mazrui, in his documentary, “The Africans’, he said, “At one time we were all in one village. It was all that we knew. The village was our world. Some strangers can and took some of us away to all corners of the earth. Now the world is our village and the sun never sets on BlacAfrican Culture”. The BlacAfrican Culture is in its 215th year of the Redevelopment Era. The BlacCulture existed through oral tradition not numerical accountability. Blacologically speaking, it is time for documentation of the existence BlacCulture by the deeds of its Zcholarz. The date of BlacAfrican is 12-02-215RE.
B. Origin of the identity of Blackz
The Origin of the identity of Blackz or BlacPeople goes back to before the time of Homer. According to BlacZcholarz the term goes back to 3000 BC. The term is a European word that refers to the completion of skin or color. A dark skinned people. This identity runs simultaneously with all BlacAfrican identity. Let us begin by taking a look at the chronology of BlacAfrican Culture. When we look at BlacAfrican Culture we must look at it through its stages of identity. We must talk about it in the light of how BlacPeople identified themselves or was identified by the oppressors. Let us began with area of pre-colonialism. Prior to the European intervention of the motherland or Alkebu-lan as it was named or called. BlacPeople look at themselves as part of a kingdoms or queendoms. They were identified by local families and groups or for the lack of a better name tribes. There were also some empires. But, they were not known or identified as Africans. Even to this day there are some BlacPeople who do not identify themselves as Africans or BlacPeople on the continent of Africa. The BlacPeople were known by names such as Vah, XHousa, Zulu, Mandingo Etc. The continent was known as “The Land of the Blacks” by Eurological scholars both Black and white. In the mother land there were great BlacCivilization. There was art music and ideals in this great land. There was no collective name for the entire BlacPeople. As time evolved BlacPeople travel over the world, it is mention by Afrocentric Scholars, African-Centered, Colorologist, Educators, Black Nationalist, Pan-Africanist, Egyptologists and Negrologist that BlacPeople taught culture threw out the world.
In the early days of BlacCulture color was not an issue because BlacPeople had not seen white people and everyone in the culture was Black and every one was the same color. There was no need to be color conscious or race conscious. You were known by the family or kingdom you were in. In the first stage of collective identity it was in the period of captivity of the 5th Century. This was the beginning of the Arab captivity and intervention. It was in this era that BlacAfricanz begin to acknowledge their common struggle to be free. They begin to be aware that everyone who was in captivity was the same color and from the same place. BlacPeople also were aware that the people who were kidnapping them were Arabs and European/whites. It is assumed that BlacPeople did not know anything about each other. In addition to that, it is believed that BlacAfricanz all spoke different languages and could not communicate with each other. This is not true According [22]Dr. Amos M. D. Sirleaf PhD a Blacological Zcholar and a Graduate of the African Studies Department at Howard University in 1999. Dr. A.M.D. Sirleaf said, he is a native Liberian and he speaks nine different languages. This is due to many different local languages, which are spoken in the geography of the country and its neighboring countries. It is a tradition of BlacAfrican People to be able to speak more then one language because you had to talk to other [23]Kabila (tribes) in your immediate surroundings. So, it would have been impossible for the BlacPeople in the cargo ships to have no way of communications or not to know each other. It was on the cargo ships that the movement to freedom gain a collective effort. The very first time the movement for freedom was conceived was when a BlacPerson was capture by an oppressive regime. In the times of captivity there were no air planes, autos, nor trains that could cut the time of transport into minutes or hours. You could not travel from East, South, or North Africa and board a cargo ship before it let the shores of the west. So, all the captives had to be taken from the immediate shores of the West Africa in the transatlantic slave abduction.
C. Stages of Black Identity
The stages of Black Identity are as such: Blacks, Africans, captives or bondmen, Slaves, Niggers, Colored People, Negroes, Black Consciousness Movement (or Black People), and BlacAfrican People. Depending on the geographical location Blackz would take on the identity of that Diaspora with their color. (ie. Black Americans, Black French, Black Jamaicans, Black Englishmen etc. The same applied to the term African.) Depending on the language of the abductors the stage of identity could begin in English with the word Blacks or in Spanish with the word Negro.
Blacks is a term that was used in the 13th and 14th centuries. Black was how the Europeans and Arabs saw the people of Alkebu-lan in terms of their color. [24]The Europeans did not look at Blacks as people. The label Africa originated from Europeans landing in North Africa and meeting a people in that area named Afreeka or Afri. Because the Europeans could not pronounced the name correctly they said it as Africa and also spell it as such. This name only applied to a small strip of land from Carthage to Egypt from the north to northeast corner only the land colonized by the Europeans and Arabs. This name was not a collective identity by the people of the entire continent. The identity of captives or bondmen was a collective disposition of those who were dispersed into other lands by kidnappers. The name was not in the language of the inhabitance of land. But it was known to those who were in captivity. Slavery was a condition, so that was part of the process of breaking down the minds of the captives. It was to convert the captives and those Blackz who were born or abducted into this inhumanity they were inferior to whites. In order to be a slave you have to accept that you were a slave and consent to the laws of bondage and subjugation of this inhumanity by those who were oppressing you.
The term [25]n-i-g-g-e-r (nigger) derived from the name Niger that was associated with Nigeria. The European could not speak the name correctly and begin to say nigger in a negative way so as to dehumanize the captives. N-i-g-g-e-r was and is a degrading and dehumanizing process of the maintaining of the slave mentality. This identity runs simultaneously with all stages to insured the continued inferiority complex by the oppressors. It is the longest lasting of the marginalizing and dehumanizing identities because it is passed down through European religions and cultures.
[26]Colored People is a term used in the 15th to the early 18th Century. This term is applied to those Blackz who were in slavery. It was also applied to the house slave. It is a subtle way of saying that you are a good n-i-g-g-e-r and you believe in the training, and that you had to live up to the white standards and you believed you were inferior as a Colored person. It also meant that you were mix with white and Black and was not white. This is a collective identity national and international.
The term [27]Negro According to The Asientos Film Directed by Francois Woukoache, The term [28]Negro can be traced back to the Spanish slave trade in 1528. Negro means Black in Spanish. The area of the [29]Negro expanded from the 14th to the 20th Century. Negroes is a stage of [30]Negrological Thinking. This term was utilized after emancipation. This is a collective worldview that Negro People saw themselves as second class to whites they believed that they could prove to whites or Europeans that they were human by thinking as [31]Eurological as white people. Everything that whites wanted or did the Negro did the same. The Negroes studied Sociology, Psychology, Anthropology and other Eurological Studies. This is the era in which all of the great Negro Scholars evolved from. This is the age of conscious emulation, assimilation, and mimicking of the Eurological world view. Negroes were made in the image of Europeans. A [32]Negrological Scholar was and is a Negro man or woman who believes and perpetuates the Eurological Studies as his or her way of thinking. The Negroes were rewarded with degrees and in the beginning they did not try or even think about creating any sciences of their own culture. The Negroes did not believe they had a culture. [33]Dr. Carted G. Woodson calls this the Mis-Education of the Negro. The greatest fear of the Negro was that he/she would not be accepted by whites.
The word Black or Black People was made most prominent and mostly used by Malcolm X. Malcolm X was a Blacological Thinker. Malcolm talked about what BlacPeople needed and wanted. The Murder of Malcolm X sparked the Black Power and Black Consciousness Movement from 1965 to 1984. This was also the Era of the Black Panther Party. This is the beginning of the Blacological Era. This is the, I am Black and proud of it era. It was in 1965 that Floyd Mckissack and Kwame Ture declared that Negroes would be no more and we will be BlacPeople from now on. When James Brown sang the song [34]“Say it Loud, I'm Black and I'm Proud” in1969 that created in BlacPeople a sense of Cultural pride and autonomy. This is self-acclaimed by BlacPeople according to the land of their birth. If you were from Jamaica you were Black Jamaican, if you were born in France you were a Black Frenchmen. If you were born in United States you were Black American, African-American, Afro-American or collectively BlacPeople. If you were born in Africa you are BlacAfrican or African. The Black Consciousness stage was and is the era in which all BlacPeople became aware of their connection with other BlacPeople throughout the world. In this stage BlacSolidarity was a worldview.
Eurological Assimilation is the stage from 1980 to 1995 and was an era in which the Black Consciousness was pacified by European values and culture. The attempt to dismantle the stage of Black Consciousness was by the acquisition of European thought and the assimilation into Eurological Studies. The more the Black Intelligentsia studied Eurological ideology the less BlacConsciousness began to grow, until ultimately BlacConsciousness was detained in its efforts for cultural redevelopment. The more Eurological BlacPeople became the less likely they perpetuated their own cultural development.
The Era for BlacAfrican People is from late 1980’s to present or 2004. This stage ran simultaneously with the later stages of Eurological Assimilation. This is the stage when the BlacZcholarz began to think for themselves and create ideologies such as Revolutionary Intercommunalism, Afrocentricity, African-Centered Education, Afriology, and Blacology. This is a stage in which BlacPeople are being productive and creative in the way of cultural redevelopment for the redemption of BlacAfrican People. This is the era of BlacNahlej. In this stage BlacZcholarz are beginning to start thinking and doing some creating to back it up. BlacZcholarz are beginning to examine their efforts and contributions to the Eurological Studies in order to be culturally economically sound. BlacZcholarz now understand that their greatest resource is the BlacMind. In this stage BlacZcholarz are culturally educated and enlightened by the economics of the Innovative Authentic Monolithic Ntalextuwl Creative Genius (IAMNCG) of BlacNahlej. This is the era of cultural Ntalextuwl Liberation and academic entrepreneurial ship. This is the time when BlacPeople will learn to own their own minds. This is an area of returning to the building of institutions. This stage is unlike the Negro era where there is forced segregation and BlacPeople had to have their own business’s because of Jim Crow Laws. This is the recognizing of the value in being able to have control over your own destiny. The realization that the BlacMind is the greatest resource to BlacPeople in the effort to have self-determination is a resource. This is the sage of the Blacological Ntalextuwl Theory as an evolutionary movement. BlacPeople have tried everything Eurological there is to make life better but have fallen short. Now is the time for BlacPeople to make good on all the human resources within their culture. “[35]We built gigantic building to kiss the skies. We built gargantuan bridges to connect the seas. With our space ship we carved highways in the stratosphere. With our submarines we discovered oceanic depths. Even though we did all of that I can see BlacYouth all over the world saying, culturally and educationally I was hungry and you feed me not”. Now is the time for BlacPeople to make good on all the dreams and visions of your heart, mind, and soul.
When we talk about BlacAfrican Culture we must define the stages chronologically correct. You must define the mentality of BlacPeople according to the utilization of the stage in which they live their lives. One can still exercise the Negro Ideology in the year 2004. If you were born in the mid 20th century you may still practice Negrological Thought. When you hear people talking about the area of BlacPeople before pre-colonialism you are talking about non-collective identifiable BlacPeople. But when you speak of BlacPeople in chronological order you must address the people and the times accordingly.
The Cultural ZcyNzz of Blacology is an evolutionary Ntalextuwl Theory. In the 1960 and the 1970’s the Black Panther Party talk about a revolutionary theory of a movement. Blacology is an ideology whose time has come. It is time to think about what do we own as BlacPeople. Can we own the Presidency? Can we own the government? Can we own the country? Let us take a look at what BlacPeople can own. It is time to take an inventory. Out of all the things that one can think of, the only resources BlacPeople can own is ourselves and our minds and our own cultural Nahlej. We have worked in the fields of sociology, psychology, anthropology and other Eurological studies with very meager returns every years. The Eurological Studies industry is multi-billion dollar a year fortune 500 corporation. This industry is own and operated by European scholars. There is a monopoly on the interdisciplinary sciences by the Eurological Scholars. These are government funded studies as well. It is Ntalextuwlly sound that BlacZcholarz develop Cultural ZcyNzz?
D. BlacStoriography
As a member of the BlacAfrican Culture Professor Walter Cross was born in the Diaspora of the United States in 1954 in the State of Missouri in the city of St. Louis. He received his first education on Negro History week in 1963 in the second grade at John P. Altegeld Public School in the City of Chicago, Illinois. It was then that Professor Cross learned of Booker T. Washington, which was taught to him by his teacher 2nd Grade teacher Mrs. Garrette. These were the times when BlacPeople decided that they would do their own thinking. Negro History was being taught everywhere, in the Black Churches, schools, and in the homes. You could not walk around without any one asking you about some one from Negro History. I remember when I was in Bond Upper Grade Center. Mr. Canady my 7th grade teacher was always having us to read and talk about Fredrick Douglass, Sojourner Truth, Booker T. Washington and Harriet Tubman and other Negro Historians. BlacPeople in Chicago were historically aware. If you were not Black and Proud they would ask what was wrong with you. In the 1960's and 1970's Chicago’s Black Community was the place to be for Black Folk. Each and every family on 67th and Bishop Black Club contributed something to the redevelopment of BlacCulture and myself as a Blacologist.
When I began the journey of the study and research of BlacAfrican Culture I was 14 years olds. It was the city of Chicago, Illinois in 1968 at the Black Panther Party’s (BPP) “[36]Black International Library” on 85th and Cottage Grove. It was after the murder of Dr. Martin Luther King Jr. # II. The seed was so imbedded that it was not until the Fall Semester of 2003 at Howard University in the class Black Politics that I became aware that I was working subconsciously on the goals that the Black Panther Party had planted into my soul. When I began to read “To Die For The People”, by Dr. Hue P. Newton, I flashed back to when I first come into contact with the BPP. The education you received at the Black International Library was such it stayed with you for life. That is that kind of education BlacPeople needed. One that was full of [37]BlacNahlej. It is the Nahlej from the hearts and minds of BlacPeople in the struggle for liberation, freedom, and justice. After receiving this education I was compelled into the development of the Cultural ZcyNzz of Blacology. This was the time of the murder of [38]Dr. M.L. King Jr., [39]Fred Hampton, and [40]Mark Clark. This catastrophe left such an impact on the BlacYouth of Chicago we are forever indebted with the honor of picking up the blood stain banner of the uncompromising struggle of BlacAfrican People and their Culture. This was the beginning of my quest for the BlacNahlej.
E. Blacological Thought
Blacological Thought begins with the education of Black Panther Party and its application was utilized at Harper High School in 1973 to 1974. This was the time of the integration and the crossing of Ashland Avenue or the dividing line between Blacks and whites in the Chicago, Illinois on the south side in the Englewood area. This was the year of the “Think Black Campaign” of the student body lead by Brathaz James Tyson, Anthony Williams, and Michael Mabry who were elected by the student body as President and Vice President and student council. This was also a community effort with the support of Mrs. Ruby Mabry activist and parent, Rev. J.W. Clinkscales of Lebanon Baptist Church, and Political Representative Peggy Martin-Smith. The “Think Black Campaign” was a movement by the students for a Black Principle and more Black Teachers, Black History Programs and Black Coaches and the support of BlacBusiness. This was a movement for Black Consciousness and Unity it sprang out of the support for the Martin Luther King Jr. Holiday Movement.
F. Origin of the Word “Blacology”
The origin of Blacology begins in Chicago, Illinois at Jean Baptist Pointe De` Sable High School in the Spring of 1974 in an After School Black History Class. I read a book that mentioned that some day in this land there would come a Black Social Science entitled Blacology. This Blacology was spelled with a k. (i.e. Blackology) I also read about a Negro Scholar Dr. W.E.B. Dubois was a practitioner of Sociology who had wrote 2,038 books, articles, and pamphlets. At that point I became consciously interested in the study of BlacHistory. I went to college and played football because I was inspired by Jim Brown and Gale Sayers. I also went to College and studied Sociology because of the inspiration of Dr. W.E.B. DuBois. I concentrated my studies on BlacPeople. After graduating from Bishop College in 1979, I applied to Graduate School of Sociology at some of the Universities in Dallas/Ft. Worth Texas area. Southern Methodist University (S.M.U.), the University of Texas at Dallas (U.T.D.) and University of Texas at Arlington (U.T.A).
I was turned down. I was told that I did not have what it took. I was so mad and disappoint I said to my self, “there must be some Blackology out there some where. I must be out of my mind chasing this sociology stuff”. After that I begin reading BlacLiterature. I read every BlacZcholar I could find, looking for the ZcyNzz of Blacology. I read the Autobiographies of W.E.B. DuBois', Martin Luther King Jr. II, Malcolm X, Booker T. Washington, I also read E. Franklin Frazier, Ida B. Wells, Harriet Tubman, Sojourner Truth, and countless others from 1982 to 1986. After study and research of BlacHistory, Film documentaries, and Literature I read an article By Dr. Ronald Walters entitled, "Moving Towards a Black Social Science" (1986). At his point I began to say to myself… it is here in the books. Why has there been no one to create it or developed it. At that moment it was as though a light was turned on and I could imagine the ancestors saying you can do it. You are the one. You can build Blacology. You are a Blacologist. Pick up the blood stain banner and build Blacology for your culture and BlacPeople. From that day on in 1982 I have been building the ZcyNzz of Blacology. The research has lead to the Historical Black Colleges and Universities (HBCU’s). The spirit of the ZcyNzz of Blacology dwells in the BlacCulture and the HBCU’s.
After the research and study of Blacology the revelation I received was the best place for me was the HBCU. I decided since I was a Black College graduate from Bishop College my best asset was the Black Universities who believed a mind was a terrible thing to waste. I wanted to use my mind to make a contribution to my people and my culture. I have come to realize that the Black Universities is the greatest gift that God gave BlacPeople.
I started at Prairie View A&M University in January 1987. It took me one and a half years to do what took me five years do at the predominately white universities. At Prairie View A&M I was not a statistic, nor a minority, not even token Black, nor was I an affirmative action quota. Iwas whatever the Creator had made me. As a result of the Black Universities, my blessings were growing. I was able to used the gift that god gave me. It is because of the Sisters and Brothers who came before me that I am able to say, "[41]I am because we are, and since we are, therefore, I exist".
I was able to do as my ancestors did, I began to think mathematical, scientifically and analytical. I came to the conclusion that Black and ology equaled Blacology. I dropped the "k" and added -ology. This was the beginning of freedom of thought, the liberation of the mind and the ability to be creative. Blacology is the ability to be able to think scientifically with the philosophies, theories, and concepts of BlacCulture.
Black - K = Blac
+ology
Blacology
The term Blacological was developed from the logical thinking of Black Culture and its people. Indeed since there is Blacology there would have to be Blacological thought and/or perspectives. As the research in Blacology continued it became apparent that BlacAfrican People have their own logical thinking and perspectives.
G. Blacology a Natural Propensity
I was determine that I wanted to go back to school and achieve my M. A. in Sociology. So, I reapplied to graduate school at some of the universities in the Dallas/Fort Worth area. Also, I applied to Prairie View A&M University and Texas Southern University in Houston, Texas two HBCU. I went to U.T.A. because it was closer to my home. By the time I began school, the theory of "Blacology" had grown into my conscience. I was determined to develop the philosophy into a ZcyNzz. After being accepted and attending U.T.A., I found out that I was not allowed to use the gift God had given me. I could only study Urban Affairs which was a new field of study. So, after two semesters, I left and went to Prairie View A&M. At Prairie A&M I was whatever God had made me to be. I was able to be productive and creative at the Black University. I was not a pon in some other cultures' designs. I began to utilize BlacPeople in my researches, term papers and in class discussions. I began to use my mind to develop the talents and gifts that I was bless with. It was synonymous with the development of Blacology. It was only proper and fitting that BlacCulture should have it's own logical way of thinking. Based on the education I received in the institutions of higher learning this would be the natural evolution to any development of a Blacological ZcyNzz.
An example is the [42]O.J. Trial 1995 and the Kerner Report of the 1960's and 70's. In the O.J. Trial BlacAfricanz had a culturally different perspective from Euro/Whites. In the Kerner Report we were told by this eurological research that in the United State there were two societies one Black and one White. This was also an inspiration and encouragement in the development of the Cultural ZcyNzz of Blacology. Although the Euro Americans see themselves as a society. Blacological research has revealed that the environment of the BlacAfricanz is as it always was a culture and since the intervention of Europeans and Arabs in Africa it is a redeveloping culture. The concept of culture is a product of the BlacAfrican Traditional Beliefs. It is said by BlacZcholarz that in the beginning BlacPeople went about the world teaching culture.
The term Black came at a time in the chronological evolution of the BlacAfrican Struggle when we knew and promoted our physical story but not our cultural integrity, only our color. It was all we had that could link us to our cultural heritage. This is where we were in our evolutional redevelopment as a people. So, BlacAfricanz became proud of our physical appearance. Even though we were taught to hate everything Black and dark. Some how we turned that self-hatred into self-consciousness. Because the creator blessed us with such strong ancestors we were always in the company of those who could remember and pass on information in the oral tradition. This Nahlej was like the water to the tree, rain to the flower. It was the blood of our culture flowing like a stream. This is what Blacology will do for us in the new millennium. Brothers and Sisters Blacology is the ancestor's gift to BlacCulture. (Brief Introduction to Blacology 1989)
The Evolution of Blacology is the product of an intensive research and study of BlacZcholarz who conducted research and study in the European interdisciplinary Sciences. These Africans, BlacAfricanz, Negroes, BlacPeople, and Colored People contributed much to the fields of Eurological Studies in which they acquired their training and received their Professional Degrees from. They conducted research, study, and gave all their accomplishments and credits to Sociology, Psychology, Anthropology, History, Literature and any discipline in which they could received a degree of scholarship from. All this was done under the promise they would receive a job upon graduate.
At this time in the evolution of BlacAfrican People we are the products of our need to be independent. We are not only striving for independence in our physical being. We have begun to recognize that freedom is a wholistic phenomenon. It covers all aspects of our being. We know by the works of our ancestorz and contemporaries that freedom is the right to think for yourself.
Blacology is a product of the uncompromising spirit of our struggle. We must be free not only in present but in creativity and Ntalext as well. Blacology is the manifestation of the struggle of a people seeking truth, wisdom, and Nahlej. Blacology is the reward for the many years of research for a better way.
Blacology is the pay you receive when you believe in the process of education. It is like being able to go to the Negro only restroom after contributing your life to the United States Army in World War I and II. It is a determination to be Ntalextuwlly liberated. Blacology is the evolution of the many years of contribution BlacAfricanz have made to the Eurological interdisciplinary fields of study.
When one takes a look at all the research BlacAfricanz have contributed to Sociology, Psychology, Anthropology, History, Religion, and Film since the 1800's it is inevitable that the Cultural ZcyNzz of Blacology was bond to come. The contributions of BlacAfricanz to these fields of study are not merely for the completion of a job application. But, as ZcyNtist in the natural propensity of the Evolutionary Cultural ZcyNzz entitled," Blacology". (Dr. A.M.D. Sirleaf Blacology Research and Development Institute 1997)
V. STAGES OF BLACCULTURE
Blacological Research has revealed the Existence of BlacCulture is divided into 4 stages: (1.) The BlacCivilization (TBC), (2.) Wealth and prosperity (W&P), (3.) Assault and Destruction (A&D), and (4.) Redevelopment Era (RE). The BlacCulture goes back to a time prior to the Eurological Studies imagination, proof, and recorded history. The BlacZcholarz have stated the BlacCulture goes back to a when there was no beginning. This is an existence before Europe time-span. The BlacCulture is an entity who has ZcyNzz that was lost and forgotten. Only to be uncover by the souls of BlacFolk in the Redevelopment Era. The evidence of this great Culture can be found in and on the continent of what is called, Africa. Prior to the intervention of the Europeans the BlacZcholarz have taught us this mass of land was known as Alkebu-lan. This ZcyNzz could have only emerged through the Ntalextuwl freedom of BlacZcholarz.
BlacCivilization before Eurological studies can best be recognized in the research and studies conducted by BlacZcholarz who have dedicated their lives to the uncovering of this Nahlej and also by some European scholars who contributed philanthropic studies in the eurological fields. The BlacStory must be documented by its Zcholarz and it must be written in terminology that is from the genius and creativity of their Ntelajenzz. The ZcyNzz of Blacology is the avenue that is best for this task. The BlacExistence can be best articulated by its Zcholarz. These are the eras that inspired the use of the term or label Black, Which ultimately evolved into Blacological Thought and the Ntalextuwl ZcyNzz of Blacology.
(1.) The BlacCivilization (TBC) is a period of BlacCulture when BlacPeople lived in the kingdom, queendoms and as families, everyone belonged to a group or a locality. The land they lived on was known by the name of the people who occupied the land. (i.e. the Xhousa land, the Mandingo land, etc.) These were times in which BlacCulture can best be proven by the artifact left in the land of Alkebulan or in the museums of eurological scholars. Every decade there has been some finding by eurological studies that evidence this great culture. This period may also be evident in the BlacPeople and their contributions to humanity and eurological studies. If there is a numerical figure that would document this time it would be the time prior to zero = 0 or back to millions or a billion of years ago. The BlacCulture is the only culture of which you can not find a beginning for. The BlacZcholarz say it has always been there. It is documented by both white and Black eurological scholars that when ever they went to research something or anything no matter what it was it always went back to something Black.
(2.) Wealth and prosperity (W&P) is a period when the BlacCulture is going through its growth and development. It is called, “The Golden Period” by BlacZcholarz. This is the stage when the Zcholarz emphasize the building of the pyramids and the many different structures in the land of the Blackz or Alkebulan. It was also the time when the Nahlej of their Culture was taught to BlacPeople. The eurological studies call this place Africa. In this period BlacZcholarz have said that there is much evidence that has been documented on this period by eurological studies. Blacological Zcholarz are acclaiming and proclaiming their findings in the Redevelopment Era (R.E.) of BlacAfrican Culture as proof of the existence of BlacCulture.
(3.) Assault and Destruction (A&D) – this is a period of the intervention of Euro-Arabs on the Motherland of the BlacCivilization. This is the beginning of the all out assault on BlacAfrican Culture and the abduction and captivity of BlacAfrican People by the Euro-Arab scholars. The recorded time of this period by BlacZcholarz is from the 5th century to the present century or 2004 in the Euro-time-span, this period of time exist simultaneously with the following period. This is a period from 0400 to 2004 = over 1500 centuries according the Euro-Arab Time Span by BlacZcholarz. This is the period of when the people of Alkebulan began to recognize their BlacNess was being used in a system or as a means in their oppression, subjugation, enslavement, and captivity. This is the beginning of Blacological Collectivity.
(4.) Redevelopment Era (RE) This is the period at which the uncompromising struggle for Ntalextuwl, physical, and cultural freedom became a collective effort for all BlacPeople. It is also the period that BlacAfrican People began to see themselves as connected to all BlacPeople in the world. This is also the beginning of development of BlacologicalThult as a tactic of survival redemption and cultural redevelopment. This period is a time for Cultural Autonomy and institution building. This is a period that begins in the middle and late 16th Century from 1750-1789 to present 21st Century 2004. The point of demarcation in the Redevelopment Era is the 1750 Rebellion of the Maroons and 1789 Haitian Revolution. This is the point at which the BlacAfrican World View in terms of the Redevelopment of BlacAfrican Culture is recognized by BlacZcholarz. This is also the period at which the BlacZcholarz began to recognize and develop their Autonomous Cultural Studies. This is the beginning of the Black Consciousness as reactionary strategy to miseducation and colonialism. This is the Era of the evolution of Innovative Authentic Monolithic Ntalextuwl Creative Genius (IAMNCG) of BlacAfrican People and their Culture.
VI. TABLE OF CENTURIES
|Table for Centuries of BlacCivilization and |
|BlacAfrican Redevelopment Era |
| | | |
|BLACTIME SPAN |EUROPEAN TIME |CHRONOCIAL EVENTS |
|37 – Solar-Time |1999 to 1900 = 20 century BC |Alkebulan : The Middle Kingdom |
| | |Dynasties 12-13 (W&P) |
|36– Solar-Time |1899 to 1800 = 19 century |Alkebulan : The Middle Kingdom |
| | |Dynasties 12-13 (W&P) |
|35– Solar-Time |1799 to 1700 = 18 century |Alkebulan : The Middle Kingdom |
| | |Dynasties 12-13 (W&P) |
|34– Solar-Time |1699 to 1600 = 17 century |Alkebulan: The Middle Kingdom |
| | |Dynasties 12-13 (W&P) |
|33– Solar-Time |1599 to 1500 = 16 century |Alkebulan the BlacCivilization and its extended Cultures |
| | |(W&P) |
|32– Solar-Time |1499 to 1400 = 15 century |Alkebulan the BlacCivilization and its extended Cultures |
| | |(W&P) |
|31– Solar-Time |1399 to 1300 = 14 century |Alkebulan: 1380 BCE: Akhnaten, [Amenhotep IV] (W&P) |
|30 - Solar-Time |1299 to 1200 = 13 century |Alkebulan the BlacCivilization and its extended Cultures |
| | |(W&P) |
|29 - Solar – Time Calendar |1199 to 1100 = 12 century |Alkebulan the BlacCivilization and its extended Cultures |
| | |(W&P) |
|28 - Solar – Time Calendar |1099 to 1000 = 11 century |(W&P): 1070-332 BCE: Post Imperial Egypt [Dynasties |
| | |21-31] |
|27- Solar – Time Calendar |999 to 900 = 10 century |(W&P): 1070-332 BCE: Post Imperial Egypt [Dynasties |
| | |21-31] |
|26- Solar – Time Calendar |899 to 800 = 9 century |(W&P): 1070-332 BCE: Post Imperial Egypt [Dynasties |
| | |21-31] |
|25- Solar – Time Calendar |799 to 700 = 8 century |Hannibal Barka enters Span |
|24- Solar – Time Calendar |699 to 600 = 7 century |(W&P): 1070-332 BCE: Post Imperial Egypt [Dynasties |
| | |21-31] |
|23- Solar – Time Calendar |599 to 500 = 6 century |(W&P): 1070-332 BCE: Post Imperial Egypt [Dynasties |
| | |21-31] |
|22- Solar – Time Calendar |499 to 400 = 5 century |BlacCivilization: Greek Travelers, Nile Valley Civilization|
| | |(A&D) |
|21- Solar – Time Calendar |399 to 300 = 4 century |Alkebulan: 1070-332 BCE: Post Imperial Egypt [Dynasties |
| | |21-31] |
|20- Solar – Time Calendar |299 to 200 = 3 century |Destruction of Carthage and the beginning of the label or |
| | |word Africa to the Area (A&D) |
|19- Solar – Time Calendar |199 to 100 = 2 century | |
|18- Solar – Time Calendar |099 to 001 = 1 century |Alkebulan the BlacCivilization and its extended Cultures |
|17 |001 to 099 = 1st Century |BlacAfrican Cultural Autonomy |
|16 |100 to 199 = 2nd Century |BlacAfrican Cultural Autonomy |
|15 |200 to 299 = 3rd Century |BlacAfrican Cultural Autonomy |
|14 |300 to 399 = 4th Century |BlacAfrican Cultural Autonomy |
|13 |400 to 499 = 5th Century |Arab Intervention: Assault & Destruction of BlacAfrican |
| | |culture |
|12 |500 to 599 = 6th Century |Arab institutionalized BlacAfrican slavery (A&D) |
|11 |600 to 699 = 7th Century |Decline in BlacAfrican Culture by Arab Expansionism (A&D) |
|10 |700 to 799 = 8th Century |The uncompromising struggle for land, freedom and Culture |
| | |(A&D) |
|9 |800 to 899 = 9th Century |The uncompromising struggle against Arab Colonialism (A&D)|
|8 |900 to 999 = 10th Century |The uncompromising struggle against Arab Colonialism (A&D) |
|7- Solar – Time Calendar |1000 to 1099 = 11th Century |BlacAfrican struggle against Arab Colonialism (A&D) |
|6- Solar – Time Calendar |1100 to 1199 = 12th Century | BlacAfrican struggle against Arab Colonialism (A&D) |
|5- Solar – Time Calendar |1200 to 1299 = 13th Century |BlacAfrican struggle against Arab Colonialism (A&D) |
|4 |1300 to 1299 = 14th Century |BlacAfrican struggle against Arab Colonialism (A&D) |
|3 |1400 to 1499 = 15th Century |Euro-Labeling of Alkebulan to Africa: Slavery & Colonialism|
| | |(A&D) |
|2 |1500 to 1599 = 16th Century |Euro-internationalized BlacAfrican slavery (A&D) |
|1 End Destruction zero point |1600 to 1699 = 17th Century |Euro-Arab Dispersal of BlacPeople and Trans-Atlantic Trade |
| | |(A&D) |
|0- Haitian Revolution |1700 to 1799 = 18th Century |BlacAfrican Redevelopment Era late 18th |
|Redevelopment Era | |Century Maroons1750-1789 Haitians. |
|Begins 000RE | | |
|1- Redevelopment Era |1800 to 1899 = 19th Century |The struggle for BlacAfrican Freedom as a World View. |
|1st Century 100RE | | |
|2- Redevelopment Era |18 1900 to 1999 = 20th Century |BlacAfrican struggle for Civil & Human Rights and Racial |
|2nd Century 200RE | |Equality a World View. |
|2nd Century Continues |2000 to 2004 = 21st Century |Cultural Autonomy, Ntalextuwl Equality and liberation. |
|215RE | | |
VII. BLACCIVILIZATION TIMELINE
This timeline is made up of the research and study of BlacZcholarz of the past and present. This information is taken from books, articles, and internet websites. It reflects the dedication and commitment of these Cultural ZcyNtist of BlacAfrican Culture. This a Blacological Research that is the application of the Blacology a Cultural ZcyNzz. Blacology - is the scientific study of the evolution of BlacAfrican People and their culture. It is the perpetuation and utilization of the ideas, philosophies, theories, beliefs, concepts and notions of their past and present life experiences and uncompromising struggle as their Cultural Nahlej. It is also the affirmation, acclamation, declaration and proclamation of Ntalextuwl Genius and Creativity. Wholisticly, it is the manifestation of Blacological Ntalextuwl Cultural ZcyNzz Education. This time line is primarily from the Diaspora of the United States in order to conduct a more complete timeline there must be more research and study.
| Alkebulan: BlacCivilization Timeline |
|3.5million years ago of the existence of BlacMan on earth. (Dr. Ishakamusa Barashango, “God, the Bible, and The Black Man's |
|Destiny”.) |
|1.8 Millions of Years Ago: BlacCulture the origin of Humanity, Millions of Years Ago: Alkebulan is the Birthplace of Humanity. |
|BlacZcholarz agree that there are discoveries that established the cradle of humanity. It was found in Olduvai Gorge in northern |
|Tanzania. It is clearly recorded in the rock and cave paintings and shattered pottery pieces, scattered all over the continent, by |
|the world's first artists who captured early human conduct. (Dr. Leonard Jeffries Africa: Birthplace of Humanity) |
|100,000 years ago Negritic African race, who entered the Americas |
|10,000 BC the known existence of BlacAfrican Culture quoted by BlacZcholarz (i.e. ben-Jochannan, John h. Clarke,) |
|8,000 years ago: Ishongo people who lived and used a counting system inscribed on bone, the earliest record in the world of |
|mathematical notation. |
|3500 B.C. The Sumerian Culture (John G. Jackson) |
|3400 BC The Nile Valley civilization arising about (Molefi Kete Asante) |
|2980 B.C.: IMHOTEP "FATHER OF MEDICINE" Imhotep, called "God of Medicine," "Prince of Peace," and a "Type of Christ." Imhotep was |
|worshipped as a god and healer from approximately 2850 B.C. to 525 B.C., and as a full deity from 525 B.C. to 550 A.D. Even kings |
|and queens bowed at his throne. (J.A. Rogers) |
|2705-2213 BCE: The Old Kingdom () [Dynasties 3-8] |
|2450BC Northeast Africans were BlacPeople in Middle East and Babylonia (Ben Ammi) |
|1991-1668 BCE: The Middle Kingdom [Dynasties 12-13] |
|1650BC: BlacPeople lived in Egypt for 430 years |
|1645 BCE: the first Aryans to colonize BlacAfrican territory were the Hyksos (Hebrews) who invaded Kemet (Egypt) in 1645 BCE long |
|after the pyramids were built. (Chancellor Williams 1974) |
|1363-1347BCE: Akhnaten [Amenhotep IV] |
|1070-332 BCE: Post Imperial Egypt [Dynasties 21-31] |
|323-30 BCE: Ptolemaic Egypt |
|264-146 B.C.E. During this period the Europeans captured a people known as Afri inhabiting the shores around the city of Carthage.|
|This is the beginning destruction of Carthage and euro-colonialism. The word or label Africa is coined to imply euro-hegemony. |
|0000 The Allegory of the Biblical Jesus Christ Death. |
|200-900 [43]Expansion of Bantu speakers in Africa |
|300 Kingdom of Axum |
|450 Rise of Ghana in West Africa |
|600 AD: the Arabs begin all out assault on BlacAfrican Culture and its People with the infusion of Islam and enslavement. |
|700 A.D: The [44]Arab Moslems were "[O]ne of the first and oldest religious enslavers of BlacAfricanz" says Dr. Claude Anderson. |
|“They began regular military invasions into East and West Africa around 700 A.D. By 1000 A.D., Moslems routinely combined their |
|commercial trade with spreading the Islamic faith in Black African communities. |
| 1000-1500 [45]Consolidation of states |
|1100-1500 Bantu, Arab, and Indian cultures blend in Swahili civilization along eastern coast |
|1100-1897 Kingdom of Benin |
|1224 Decline of the Kingdom of Ghana |
|1270-1478 Imperial revival in Ethiopia |
|1300-1500 Mali empire in middle Niger region |
|1325 Ibn Battuta, famous North African traveler, begins 29-year, 75,000 mile world tour |
|1330 University of Tmbuktu |
|1493-1582 Expansion of Songhay |
|1442: the first BlacAfrican were capture and taken out of West Africa by Span and Portugal when the pope to gave them blessing to |
|reduce BlacAfrican to infidels. (Dr. John H. Clarke) |
|1444: Tony Brader on Mark Thompson Radio Show 1405AM and Tony Browns Journal Stated the first captives were taken from Africa in |
|1444 by Spaniards. |
|1500: Deculturalization and Black America: 1500 to Present, Deculturalization is a method of pacification and control perfected |
|over the past 500 years by European ruling elites. This practice involves first the systematic stripping away of the intended |
|victim’s ancestral culture and then systematically replacing it with European culture. According to educators Felix Boateng |
|(1990) and Joel Spring (1997) BlacAfricanz, Asians, Native Americans, (and I would add Native Australians and Pacific Islanders), |
|have all been the victims of this form of psychological and spiritual abuse. Early American slaveholders called this practice |
|seasoning. Today, the academic community calls it deculturalization, but the popular term is brain-washing |
|1505 Pope Julius commissioned the concept of god and Jesus being white, artistically changing the face of he world from Black to |
|white, the enslavement of 40 million BlacAfrican. (Ben Ammi) |
|1516: systematic slave trading in the Americas was started by the Spanish. Untold millions of BlacAfricanz and enormous amounts of |
|goods were transmitted through the slave trade triangle. Many of the captive Africans died during the Middle Passage across the |
|Atlantic Ocean. |
|1528 The term [46]Negro can be traced back to the Spanish slave trade, 14th to the 20th Century. Negroes is a stage of |
|[47]Negrological Thinking. |
|1555: Minister Farrakhan said in his video and audio tape, “Black Educators” the first Blackz to be healed captives were on a ship |
|name Jesus captained by John Hawkins sent to the North American Colonies. |
|1565 - Blacks helped to establish a colony in St. Augustine, Florida. |
|[48]1612: First BlacAfrican Immigrants, The captive Africans who arrived in 1612 were sorely needed to stabilize the struggling |
|settlement. They became laborers and at the end of the contract labor term, they would obtain their freedom and land to start a new|
|life. |
|1619: It is ironic that the first BlacAfricanz to permanently settle in British North America were captives from a Dutch man-of-war|
|or naval ship who were sold to the Jamestown, Virginia colony. They arrived "Before the Mayflower" and became indentured servants |
|along with other white migrants from Europe. The BlacAfricanz were sold into the contract labor system of indentured servitude like|
|most white migrants because a legalized system of slavery had not yet been organized in the new British colonies. |
|1620's: A similar process occurred in the new Dutch Colony of New Amsterdam on Manhattan Island, which was founded by the Dutch |
|West India Company and later became New York after the British victory in the Anglo-Dutch wars (1660–64). |
|[49]1626: The BlacAfrican population in New York traces it roots in the New World to the arrival of eleven Africa Captives who |
|arrived in the Dutch colony of New Amsterdam. |
|1644: the undying desire to be free led the African indentured servants to petition the Dutch director and council for their |
|freedom. Eighteen years after the arrival for the first BlacAfricanz in 1626 to New Amsterdam, eleven of them presented an historic|
|petition for freedom. Within a short time, the Dutch authorities responded positively by passing an act of freedom or manumission |
|in February 1644 freeing eleven BlacAfricanz and their wives because of their "long and faithful services. |
|1750: The Rebellion of the Maroon is the end of the Assault and destruction of BlacAfrican Culture in the BlacDiaspora. This |
|rebellion is symbolic of the beginning of the end of expansion of colonialism. |
|1775: BlacAfrican participation on the British side of the Revolutionary struggle began in the early stages of the war. In 1775, |
|Lord Dunmore, the British Governor of the Royal Colony Virginia, issued a proclamation calling for slaves of the American rebels to|
|leave their masters and join the British cause. Tens of thousands of BlacAfrican eventually answered the call to fight the king's |
|cause and obtain their freedom. |
|1779: [50]proclamations were made by the British to solicit the support of the Black population. Commander General Clinton, for |
|example, in Phillipsburg on June 30, 1779, promised freedom to slaves fleeing to the British. |
|1783: [51]Thousands of BlacAfricanz who had fought on the British side of the Revolutionary War were among the evacuees. Many of |
|them sailed to Canada, where their newly won freedom and the promise of land offered Blacks prospects of a new life. Who were these|
|African Americans who joined the exodus to freedom? African Exodus of 1783 and 1792 by African American heroes of the American |
|Revolution. |
|1787: [52]founding of BlacAmerica, April 12, 1787, the Free African Society eight men sat down in a room in Philadelphia and |
|created a Black Cultural compact. The compact, called the Free African Society, was a prophetic step that marked a turning in the |
|road that is critical to the history of BlacAmerica. Prince Hall campaigned blacks to Africa. |
|1789: The Haitian Revolution the point of demarcation of the beginning of the Redevelopment Era of BlacAfrican Culture and it |
|extended Cultures in the BlacDiaspora. |
|1812-1885: Martin Delany in the 19th century Father of Black Nationalism. |
|1815: Individual ship owners and captains Paul Cuffee who personally led Black families to Africa and built schools in the |
|northern United States. |
|1815-1898: The European “scramble” to colonize Africa did not reach its zenith, however, until 1884-85 when German Chancellor Otto |
|Von Bismarck organized the Berlin Conference. |
|1816-84: Zulu Kingdom, The Zulu kingdom emerged among the northern Nguni chiefdoms of southeastern Africa during a period of |
|profound change in the region.[53] |
|1829 - David Walker published his appeal, in which he harshly denounced slavery and urged slaves to take up arms and rebel. |
|1831 - Nat turner led a slave revolt in which nearly sixty Whites were killed. |
|1863: Abraham Lincoln’s Emancipation Proclamation of, which freed millions of Africans from chattel slavery, perhaps more than any |
|other presidential act, guaranteed the Union’s victory in 1865 |
|1865: Abolition in U.S.A. Congress passed in 1865 the Thirteenth Amendment which abolished slavery in the United States of America.|
|Throughout the summer and fall, African Americans demonstrated for equal rights and the enfranchisement.[54] |
|1865-1877: During the Reconstruction Era following the Civil War in the south, newly freed Africans used their newly won franchise |
|as their saddle and the Republican Party as their horse to ride into to political office in South Carolina, Georgia, Mississippi, |
|Louisiana and other southern states. |
|1876-1960s: Colonialism in Africa, European attempts to colonize various parts of Africa certainly predate the late 19th |
|century.[55] |
|1880: Bishop Henry M. Turner was the first African American leader to call for reparations. |
|1880-88:Abolitionism in Brazil, By the time an organized abolitionist movement emerged in Brazil, around 1880, the institutions of |
|the slave trade and slavery had already been under attack by the international community for a century.[56] |
|1887-1940: Marcus Garvey (lead the largest Black movement in the existence of BlacPeople. Founded the (UNIA) Universal Negro |
|Improvement Association. |
|1890s: The American public school, as we previously noted, is a major mis-educator (brain-washer) of African people, and has been |
|since its inception in the. |
|1893 Chicago Congress for Africa was held under Bishop McNeil Turner and Alexander Crumwell. The French threat to Liberia and |
|Ethiopia, Africa's only free States, demanded the meeting. The Congress declared Africa home of all Diasporians and sought out ways|
|to assist Africa in its development. |
|1895: Atlanta Compromise", Booker T. Washington delivered his "Atlanta Compromise" speech to a racially mixed audience at the |
|opening of the Cotton States and International Exposition in 1895. [57] |
|1900-1945: Caribbean Blacks and African-Americans, First Pan-Africa Congress was held in London under Henry Sylvester Williams, a |
|1awyer from Trinidad. It protested the seizure of African land in 1884 by Europeans. This was also the beginning of the acceptance |
|of the words or labels of African and Africa by the some of the people of the land as a general identity.(AMD Sirleaf PhD) |
|1905-65: U. S. Civil Rights Movement, Between 1865 and 1870 several occurrences contributed to create hope within BlacAfrican |
|Blackz that finally they would share the rights and responsibilities enjoyed by all American citizens.[58] |
|1909: Dr. W. E. B. DuBois became the center of the Civil Rights Movement against discrimination and segregation in the twentieth |
|century. The institutional vehicle for W.E.B. DuBois was the National Association for the Advancement of Coloured People (NAACP) |
|which he helped establish in 1909 and for many years was one of its outstanding leaders. Ida B. Wells helped organize the NAACP in |
|1909 and in 1910 the National Urban League. |
|1910- Act of Union; Britain hands over the administration of South Africa's four provinces to the local white population, leading |
|to further restrictions on black people and the removal of all parliamentary rights. |
|1911 - The National Urban League was founded to help the Black urban migrant adjust to city life and find jobs. |
|1912- African National Congress (original named Native National Congress) formed |
|1913- Native Land Act; attempts to issue women with passes on the same basis as men lead to massive protest |
|1914 - Marcus Garvey organized the Universal Negro improvement Association. Garvey urged Afro-Americans to return to Africa. |
|1915, all of Africa, save Ethiopia was a European colony. |
|1919: Second Pan-African Congress was held in Paris under DR. W.E.B. Du Bois. He also founded NAACP. It demanded ex-German colonies|
|be placed under the League of Nations. |
|1920: Second Pan-African Congress was held under Du Bois. It demanded equality of all races, especially between whites and Blacks. |
|1920s and 1930s Black Consciousness has occurred. |
|1922: Re-Africanization is a term popularized by President Ahmed Sekou Toure (1922-1984) of Guinea. |
|1925-1965: Malcolm X in the 20th century is a sterling example of BlacAfricanz who emancipated themselves from European mental |
|bondage by decolonizing their minds. |
|1927: Forth Pan-African Congress was held in New York under DuBois. It demanded |
|an African voice in colonial administration as Well as African resources on African land |
|for Africans. Africa for the first time was well represented. This was also the beginning |
|of the designation of the words or labels of African and Africa being recognized by the |
|Independent States and people as a collective identity. .(Blacologist: AMD Sirleaf PhD) |
|1931: PAIGC-founder Amilcar Cabral (1931-1973) of Guinea-Bissau to promote a return to traditional African values and institutions |
|among their citizens. |
|1933: Mis-education is the term coined by historian Carter G. Woodson |
|1933: the Jamaican Leonard Percival Howell founded the Rastafarian movement in the Caribbean. |
|1936 - Native Land and Trust Act fixes the distribution of land on a permanent basis, with 13 percent being allocated to the |
|African majority |
|1930-1939: In the concept of Negritude, Aime Cesaire and Leopold Sedar Senghor produced the material, textual objectification of |
|black self-consciousness, a program for self-understanding and liberation. The Harlem Renaissance was also central to Cesaire's |
|concept of Negritude. Cesaire wrote a dissertation on the movement in the 1930s. |
|1943 - ANC Youth League formed |
|1945: Africans, African-Americans, South Americans and the Caribbean 1945-57, Fifth |
|Pan-African Congress was held in London. It was the last one for Du Bois who served as |
|honorary chair. Dr. Peter Millard of British Guyana was the chair, George Padmore of |
|Trinidad served as treasurer, Kwame Nkrumah of Ghana was first secretary, and Jomo |
|Kenyatta of Kenya was 2nd secretary. It demanded quick and complete independence of |
|African countries. |
|1950 and early 1960s: it was the notion of civil disobedience that emboldened Martin Luther King Jr. (1929 – 1968) and others |
|to defy the White political establishment’s immoral effort to constrict, restrict and regulate African citizenship rights in this |
|country. |
|1952 the birth of Blacolojzz Dr. Amos Mohammed Deluxe Sirleaf, UBZD, PhD in Liberia , West Africa. Blacolojzz Dr. AMD Sirleaf is a |
|well Edjuketed BlacZchala. He has study eurological studies, Arabic Studies, traditional BlacAfrican Culture and co-founder of |
|Blacology a Ntalextuwl Cultural ZcyNzz, written several books in the field. |
|October 24,1954 - In a landmark decision, Brown v. Board of Education, the Supreme Court ruled that school segregation was |
|inherently unequal. |
|July 25, 1954 the birth of Blacologizt Profesa Wulta Zamani Xrozz, UBZD. Blacologizt PWZX is the fatha of Blacology a Ntalextuwl |
|Cultural ZcyNzz. He also coined the terminology and words in this Blacological ZcyNzz. Blacologizt Profesa Xrozz is co-founder of |
|Blacology Research and Development Institute Inc. and has written several books in the field. Blacology is an authentic autonomous |
|applied Ntalextuwl Cultural ZcyNzz that is of, from, by, for, and about the justice, redemption and advancement of BlacPeople and |
|the redevelopment of BlacAfrican Culture. |
|1955 Afro-Americans in Montgomery, Alabama, began a boycott of the city's buses that ended bus segregation there in 1956. |
|1956 - 20,000 women protest in Pretoria against the extension of passes to African women. |
|1957 Martin Luther King, Jr., and a group of Baptist ministers organized the Southern Christian Leadership Conference (SCLC) |
|1959 - International anti-apartheid movement is launched in response to ANC call for a worldwide boycott of apartheid; |
|Pan-Africanist Congress formed. |
|1960 and the 1970’s the Black Panther Party talk about a revolutionary theory of a movement for cultural redevelopment. |
|1960 On February 1, 1960, the sit-in movement, which desegregated public accommodation facilities throughout the South, began in |
|Greensboro, North Carolina. |
|1960s: Perhaps the first African Americans to initiate systematic decolonization were small groups of youth, awakened by the |
|Maroon spirit resounding in the voices of Malcolm X, Kwame Ture, Maulana Karenga, Amiri Baraka and host of others. |
|1960 Sharpeville massacre; ANC and PAC banned. |
|1960s: urban explosions rocked city after city across America as African Americans demanded Civil Rights and an end to segregation |
|in the South and Human Rights and jobs in the North. Rebellions and riots by youth in the inner cities of great urban centers, such|
|as New York, Chicago, Los Angeles, Philadelphia, Detroit and Newark, revealed the extent of the urban crisis in the United States |
|1961 the Congress of Racial Equality (CORE) led "Freedom Rides" through the South to desegregate interstate transportation. |
|1962 United Nations General Assembly calls for sanctions against South Africa. |
|1963 More than 200,000 people participated in a "March on Washington for Freedom and Jobs." in a Birmingham demonstration, led by |
|Martin- Luther King, Jr., civil rights demonstrators were violently attacked by the police. |
|1964 Nelson Mandela, Walter Sisulu and six other colleagues are sentenced to life imprisonment at the close of the Rivonia Trial |
|1965 to 1984 Black Power and Black Consciousness Movement spark by the murder of Malcolm X. 1965 Floyd Mckissack and Kwame Ture |
|declared that Negroes would be no more and we will be BlacPeople from now on. This is the beginning of the Blacological Ntalextuwl |
|Era. |
| 1965- 68 Stokely Carmichael (Kwame Ture) issued a call for "Black Power" during a civil rights demonstration in Greenwood, |
|Mississippi the Black Panther party was organized in Oakland, California. |
|1966: the Black Panther Party was started in October in Oakland, California, by Huey Newton and Bobby Seale. In 1967 they were |
|joined by Eldridge Cleaver. The goals of this militant revolutionary organization were self-defense and self-determination for the |
|oppressed black community. [59] |
|1966: 400 hundred Blacks make an exodus the African Israelites Hebrew bring nationalism to African Americans. (Be Ammi) |
|1968 Martin Luther King, Jr. was assassinated in Memphis, Tennessee, while there to help striking garbage workers. A Poor People's|
|Campaign was staged in Washington, D.C., to dramatize the plight of the American poor. |
|1968: Republic of New Africa (RNA), organized by Imari Obadele and his Malcolm X Society associates in 1968, demanded payment of |
|$400 billion in "slavery damages." |
|1972: The Council of Independent Black Institutions (CIBI) established in () |
|1973 Wave of strikes by Black workers |
|1974) BlacZcholar Dr. Chancellor Williams (tells us that the first Aryans to colonize African territory were the Hyksos (Hebrews) |
|who invaded Kemet (Egypt)When we focus our attention on Africa, in 1645 BCE long after the pyramids were built. Over the |
|centuries, other Aryan/European invaders followed. The Assyrians, Persians, Greeks, Romans, Arabs, Portuguese, Spanish, British, |
|French, Dutch, Germans and Italians all came to Africa as conquerors and colonizers with only one intent: to plunder African people|
|of their wealth. |
|1974: The Myth of Blackology. The Beginning of the Research and Study of Blacology a Cultural Science by Prof. W. Cross |
|1976 Internal Security Act passed, introducing even harsher measures than those already in existence under the Terrorism Act and |
|other legislation protests against Bantu Education by school students in Soweto develop into a nationwide uprising. |
|1977 - Steve Biko dies in detention; banning of 18 blacks consciousness and other antiapartheid organizations; mandatory arms |
|embargo imposed by UN |
|1980- Feeling that neither of the major political parties was responsive to their needs, Blacks organized the Black Independent |
|Political Party in Philadelphia. |
|1980:Launch of renewed national campaign for the release of Nelson Mandela; countrywide boycotts of apartheid education by school |
|and college students wave of industrial and community-based protests. |
|1980’s to present or 2004 The Era for BlacAfrican People. The emergence of Afrocentricity by Dr. Molefi Kete Asante PhD. |
|1980 to 1995 Eurological Assimilation stage |
|1982 : The development of the conceptual ideal of Blacology |
|1984:Association for the Study of Classical African Civilization (ASCAC) established in () |
|1984:mentacide, a term linked to genocide and diseducation coined by Bobby Wright |
|1984: Nationwide resistance to the introduction of a new constitutional, incorporat a tricameral parliament, which continues to |
|exclude the African majority from all political power including citizenship rights. |
|1986: Wade Nobles calls conceptual incarceration. Conceptual incarceration is the term for Black imprisonment in White belief |
|systems and knowledge bases. |
|1987: The Introduction of Blacology to Prairie View A&M University |
|1988: The affect of Blacology on Black Dallas Leadership |
|1989: The introduction of Blacology @ Howard University and the Washington DC metropolitan Area |
|1994: Jacob Carruthers calls diseducated |
|1994: Nelson Mandela was elected the country's president in 1994. He served until 1999, when he was succeeded by his deputy Thabo |
|Mbeki. |
|1996: Mwata X calls learned indifference, which is a pervasive and self-destructive psychological disorder marked by disinterest in|
|issues, causes and organizations that promote the political and economic liberation of African people. |
|1997: Adisa Ajamu calls this “intellectual colonialism.” In addition to colonizing African land, Europeans also colonized African |
|knowledge not just to claim it as their own, but also to disconnect Africans from their heritage and culture. Why? Because people |
|who are cut off from their heritage and culture are more easily manipulated and controlled than people who are not. |
|1997: The incorporation of Blacology Research And Development Institite in prince George County Maryland. |
|1999: The development of Blacology@Howard in the African Studies PhD Program |
|utengano. Utengano is a Swahili word meaning “disunity” and refers to the deeply entrenched, intergenerational predisposition among|
|Africans to accept dysfunctional divisions in the African family and community as normal. |
|seasoning process. For those millions of African POWs who survived the horrors of the middle passage, seasoning was a three to |
|four year period of intense and often brutal slave making at the hands and feet of their European captors and their agents. |
|2000: In the American context, reAfrikanization (Akoto & Akoto, 2000) is a long-term, transgenerational, family project. Among |
|other things, it demands family-wide embrace of select African centered values, beliefs and practices regarding the family and how |
|it organizes and allocates its financial and human resources. |
|2000 BlacAfrican Slavery in Mauritania and the Sudan |
|2000: Over the past 30 years, CIBI and ASCAC activists and others seeking to reAfrikanize have found Maulana Karenga’s seven-part |
|value system, the Nguzo Saba, to be a highly effectively decolonization tool. Other useful tools are Mukasa Afrika’s, five pillars|
|of Afrikan spirituality, the Miamba Tano and my six jewels of African centered leadership, the Johari Sita. |
|2003: The development of Innovative Authentic Monolithic Ntalextuwl Creative Genius (IAMNCG) of the BlacMind.(ZcyNzz of Blacology) |
|2004 -The manifestation of a Blacological Ntalextuwl Cultural ZcyNzz Education a product of the HBUC. |
|2005: Cultural deprivation, miseducation, and colonialism on the BlacAfrican Continent and in the BlacDiaspora has continued for |
|estimated time of 1,505 years. BlacAfrican have been under colonialism of the Arabs and Europeans for so long we have forgotten |
|that we are colonized. We believe that Islam is a African Religion. This is true Islam and Christianity got there start in African|
|but they are not the original Traditional religions of BlacAfrican People. Nor are they the original religions of BlacAfrican |
|People. The original religions of BlacAfrican People were not given up because they were bad or because BlacAfrican did not want |
|them. BlacAfrican religions were taken from them by force, manipulation, and deception. |
VIII. CONCLUSION
When we talk about multi-Culturalism it cannot be multi-cultural without an entity that is developed by Blacological Zcholarz. This entity must be own, produced, and operated by BlacZcholarz. In the past BlacZcholarz were accommodated by the Eurological Studies. They were not allowed to be creative in these fields of studies without the consent of the Eurological intellectual entrepreneurs. The Europeans determined what was right and what was wrong. BlacZcholarz were judged according to European studies. This placed the BlacZcholarz in a positions of second class status and substandard. The BlacAfrican Zcholarz had to find there place in the Eurological Studies. The BlacZcholarz were subject to the limits, will, and curriculum of the Eurological Studies. If the BlacZcholarz did not talk like the Europeans, think like the Europeans, and quote European scholars to show their Ntelajenzz. They were cast out into the wilderness and deemed as unfit. “[60]When I was a slave, I spoke as a slave; I dreamed as a slave; I thought like a slave; I reasoned like a slave; and I acted liked a slave. When I became emancipated/free, I gave up my slave mentality”.
As the Nahlej of BlacZcholarz became more authentic we began to realize through research and study that all culture has it own monolithic creative genius. In order for BlacZcholarz to benefit from its own natural resource of the BlacMind they must establish a Blacological Academic Entrepreneurial System, an educational system that is own, operated, and developed from the ideas, philosophies, theories, beliefs, and notions of BlacAfrican Zcholarz. The curriculum of this Educational Institution must utilize and perpetuate BlacZcholarz and/or BlacAfrican Culture for the development, advancement of commerce of BlacNahlej. The business of academic entrepreneurial ship is a multi-billion dollar a year corporation.
IX. EXPLANATION OF DEFINITIONS AND COINED BLACOLOGICAL WORDS
These Coined Blacological Words and definitions are developed from the research and study of the Cultural ZcyNzz of Blacology. In order to develop this ZcyNzz, it must be define by the findings and development under this process of research, study, experiments, and daily experiences of the Cultural ZcyNtist or Blacologist. In the evolution of Blacology, these words have materialized into existence. These Blacological words are evidence of the constant evolution of BlacPeople and their culture. They have also taken on their own authentic spelling and definitions. The dropping of the “k” from the word Blac - k + ology = Blacology is the scientific perspective or connotation; it represents the evolution of Ntalextuwl and creative genius of BlacZcholarz, it is also technological and computerized. It is from the linguistics of Ebonics. This Cultural ZcyNzz would eliminate the marginalization of the BlacNtalextuwlz by Eurological scholars in this country and the world. It also would liberate the Innovative Authentic Monolithic Ntalextuwl Creative Genius (IAMNCG) of BlacAfrican People and their culture for the utilization and perpetuation of Cultural Ntalextuwl Equality. It is also the IAMNCG of BlacAfrican Culture and its people. The dropping of the “k” is also the joining of Black and African into one. This is a Cultural component, a Cultural Icon and a symbol that BlacAfrican Culture is evolving into its own identifiable redeveloping entity. It is no longer a color and a continent it is an extended international culture.
Where ever you see BlacAfrican People they are drawn together by their color and the Land of their ancestors. This brings about a common bond and establishes cultural continuity of their experience that is apparent in their art, music, dance, ideals, speech and actions. It is the Nahlej of the people’s color and their land, which brings about a conscious understanding of a common struggle. It is the evolution of the BlacMind through the BlacAfrican Cultural phenomenon (i.e. Blacology, BlacMan. BlacThought, BlacWorld, BlacWoman, BlacZcholarz, BlacAfrican Culture, BlacNahlege or BlacNahlej, Ntalextuwl (z) or BlacNtalextuwl, Etc.). These words evolved from the words Black Man, Black thought, Black World, Black woman, Black Scholars, Black/African Culture, Black Knowledge, intellectual, etc. The merger of these words, signify the evolution of BlacAfrican Culture in its own field of study. The N in the word Ntalextuwl is derived or taken from the African name Nkrumah. The N is taken from the BlacAfrican heritage and linguistics of Ghana. Kwame Nkrumah is and was the founder President of Ghana the first Independent African State. The Z is taken from the Zulu People and there language. The Z or z is both singular and plural. Capital “Z” at the front of a word is singular. The small “z” at the end of a word is plural. The Z and N are applied to words that are names and titles to show the evolution of the merger, contributions, and impact of the IAMNCG of BlacAfrican Cultural linguistics to the script of Eurological language and literature.
Blacological Words and Definitions:
0. 215RE – 215 years of the Redevelopment Era, the Haitian Revolution in 1789 is the point of demarcation in the beginning of redevelopment of BlacAfrican Culture. 1789 to 2004 is 215 years of the Redevelopment Era of BlacAfrican Culture.
1. Blacology - is the scientific study of the evolution of BlacAfrican People and their culture. It is the perpetuation and utilization of the ideas, philosophies, theories, beliefs, concepts, and notions of their past and present life experiences and the spirit of their uncompromising struggle as their Cultural Nahlej. It is also the affirmation, acclamation, declaration and proclamation of Ntalextuwl Genius and Creativity. Wholisticly it is the manifestation of Blacological Ntalextuwl Cultural ZcyNzz Education.
1. BlacAfrican – the merger of Black and African as an evolutional cultural phenomenon and icon. Not separate as a color and a continent but as a distinct humanitarian entity that is evolving autonomously for self determination and the use of it own creative genius for the betterment of the people and culture.
2. BlacAfricanz, Blackz or Blacz - the dark race, the original people of Africa, the people from the land of the Gods, the people of the first civilization, the descendants of African Slave trade, the people of Ancient Egyptian, Ethiopia, Carthage, and the Descendant of Ancient Black Civilization.
3. Blacological - the logic of BlacAfricanz, from the experience, the 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 BlacPeople past and present both oral and written.
4. BlacologicalThult (or Blacological Thought) - Thought that is of, from, by, for and about BlacPeople, thought that is developed from the struggles of BlacPeople and their culture, the affirmation of BlacThinking, Nahlej, and developed from being identified, recognized, and defined as BlacPeople. Under segregation and colonialism BlacPeople could not sit on the front of the bus nor live in white neighborhoods. This developed for BlacPeople thought for survival under those laws and conditions. The thinking of Blackz was developed due to survival against racism and inequality. The autonomous thinking of BlacPeople for survival and advancement.
5. BlacZcholar or Zcholar – those BlacAfricanz who have achieved self-education, academic, and professional careers in the studies and research of multicultural or Eurological Studies and are also interested in the advancement of BlacAfrican Culture and the redemption of its people.
6. BlacAfrican Culture – The perpetuation and utilization of the ideals, theories, beliefs, concepts, and notions of your mothers, fathers, grandparents, ancestors of BlacAfrican People as your established way of life. The uncompromising struggle of BlacAfrican People as an evolutional reality and Ntalextuwl development.
7. BlacAfrican Zcholarz – (See BlacZcholarz).
8. Blacological Zcholar – an autonomous cultural Ntalextuwl, one who is obligated and dedicated to the academics of BlacZcholarship as a logical evolution for BlacAfrican Creative Genius. One who researches and studies BlacZcholarz as an effective logical solution to Black problems and believes the answers to redemption of its people and redevelopment of BlacAfrican Culture is in the ideals, philosophies, theories, believes, and notions of BlacNahlej. An Ntalextuwl who acquires and utilizes the Nahlej of BlacPeople as a way of life and a profession.
9. Blacological Academic Entrepreneurial System – an educational system that is own, operated, and developed from the ideas, philosophies, theories, beliefs, and notions of BlacAfrican Zcholarz. The curriculum of the Educational Institution utilizes and perpetuates Blacological Zcholarz, BlacZcholarz and/or BlacAfrican Culture for the development, advancement and evolution of BlacNahlej. The ownership of educational public and private school systems own and operated by HBCU’s and Black Businesses.
10. Blacological Cultural ZcyNtist – a Blacologist, one who promotes, perpetuates and is a cultural ZcyNtist in the field of Blacology.
Blacologist – a Cultural ZcyNtist form the perpetuation, research, and study of the BlacAfrican Ntalextuwl Cultural ZcyNzz of Blacology.
11. BlacPeople – the joining of the words Black and people as one word is symbolic of linguistic authenticity, to show the evolution of the merger, contributions, and impact of the creative genius of BlacAfrican Cultural linguistics to the script of European language and literature.
BlacNahlege or BlacNahlej – The Innovative Authentic Monolithic Ntalextuwl Creative Genius (IAMNCG) of BlacAfrican People. The autonomous thought of BlacPeople of, from, by, for, and about their culture. The ability of the BlacMind to think, discern and be creative for the advancement, development and evolution of BlacPeople and their culture.
12. BlacMind – the ability of the BlacPeople to think, discerns, and be creative. The development of the inner spiritual thought of BlacPeople according to their struggle, experience, life, and survival in the universe.
13. BlacNtalextuwl or Ntalextuwl – one who has acquired self-education and institutional education of the BlacAfrican Culture and utilizes or perpetuates that Nahlege or Nahlej for the advancement, redemption of BlacPeople, and the redevelopment of their culture. (i.e. Professor, Ph.D., Master, Self educated in Cultural Nahlej)
14. BlacNtalext or Ntalext – (see BlacNtalextuwl) one who is Blacologically astute or well studied in BlacAfrican Culture.
15. BlacNtelajenzz – the spiritual, mental, physical and strategic conditioning of the BlacMind through self-motivation, institutionalization, and everyday experience for the advancement, development, redemption, and evolution of BlacAfrican People and their culture.
16. Eurological – the training, teaching and perpetration of European thinking and logic as the dominant thought and worldview.
17. Eurological Assimilation – to adapt to the European culture and believe that it is superior to others. To prove to Eurological Scholars that you are human by acting, talking, thinking, and being like them. To think that Europeans are superior to BlacPeople and their cultures.
18. Eurological society – a country that is founded, own, and operated by Europeans.
19. Eurological Studies – Sociology, Psychology, Anthropology, African Studies, and other fields of study that have been developed, founded, and produced by European Scholars or scientist.
20. Eurological – the training, teaching and perpetration of European thinking and logic as the dominant thought and worldview.
21. Ntelajenzz – one who exemplifies or utilizes BlacThought as a means of evolving in BlacNahlege. A word developed in the research and study of the Cultural Science of Blacology. (See BlacNtelajenzz) (An Ntalijent BlacPerson) is one who knows how to use the BlacAfrican Culture for the advancement of his/her people.
22. Nahlej (or Nahlege) - It is the perpetuation and utilization of the ideas, beliefs, philosophies, theories, concepts and notions of the past and present life experience of BlacPeople as their Cultural Nahlej. It is the acclimation, affirmation, declaration and proclamation of BlacAfrican Ntalextuwl Thought.
23. Ntalextuwl (intellectual) Studies – those fields of studies such as Africalogy, Africology, African-Centered Education, Afrocentricity, Black or Negro History, Black Nationalism, Pan-Africanism, Black Poetry, Black Literature, and Blacology these are the components of Ntalextuwl Studies developed from the minds of BlacZcholarz. Also fields of studies such as sociology, psychology, anthropology, African-American Studies, African Studies, literature and language primarily founded by Eurological scholars. These are the fields that have benefited from BlacNtalextuwl creative genius.
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Rendsburg, Gary, 1989, ‘Black Athena: An Etymological Response’, Arethusa Special Issue, Fall.
Robinson, Cedric J., 1983, Black Marxism: The Making of the Black Radical Tradition, London
Rose, Tricia, 1994, Black Noise: Rap Music and Black Culture in Contemporary America, Hanover, NJ
C. Selected Bibliography
Bennett, Lerone, Jr. Before the Mayflower: A History of Black America. Chicago: Johnson, 1982.
Du Bois, W. E. B. The Souls of Black Folk. New York: New American Library, 1969.
_____. Black Bourgeoisie. New York: Collier Books, 1962
Lincoln, Eric C., and Lawrence H. Mamiya. The Black Church in the African-American Experience. Durham, NC: Duke University Press, 1990.
Quarles, Benjamin. Black Mosaic: Essays in Afro-American History and Historiography. Amherst: University of Massachusetts Press, 1988.
Chambers, Fredrick, comp. Black Higher Education in the United States: A Selected Bibliography on Negro Higher Education and Historically Black Colleges and Universities. Westport, CT: Greenwood Press, 1978.
Des Verney Sinnette, Elinor, W. Paul Coates, and Thomas C. Battle. Black Bibliophiles and Collectors: Preservers of Black History. Washington, DC; Howard University Press, 1990.
Gubert, Betty Kaplan, comp. Early Black Bibliographies, 1863-1918. New York: Garland Publishing, 1982.
Low, W. Augustus, and Virgil A. Clift, eds. Encyclopedia of Black America. New York: McGraw-Hill, 1981.
McPherson, James M., ed. Blacks in America; Bibliographical Essays. Garden City, NY: Doubleday, 1971.
Newman, Richard, comp. Black Access: A Bibliography of Afro-American Bibliographies. Westport, CT: Greenwood Press, 1984.
Berman, Paul (ed.). 1994 Blacks and Jews: Alliances and Arguments. New York: Delacorte Press.
Brisbane, Robert. 1974 Black Activism: Racial Revolution in the United States. Valley Forge, PA: Judson Press.
Carmichael, Stokely and Charles V. Hamilton. 1967 Black Power: The Politics of Liberation in America. New York: Vintage Books.
Carson, Clayborne. 1981 In Struggle: SNCC and the Black Awakening of the 1960s. Cambridge, Ma: Harvard University Press.
Clarke, John Henrik (ed.). 1968 William Styron's Nat Turner: Ten Black Writers Respond. Boston: Beacon Press.
Collins, Patricia Hill. 1990 Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Boston: Unwin Hyman.
Crouch, Barry A. 1992 The Freedmen's Bureau and Black Texans. Austin: University of Texas Press.
Cruse, Harold. 1967 The Crisis of the Negro Intellectual. New York: William Morrow. 1968 Rebellion or Revolution? New York: William Morrow. 1987 Plural But Equal. A Critical Study of Blacks and Minorities and America's Plural Society. New York: William Morrow and Company.
Drake, W. Avon and Robert D. Holsworth. 1996 Affirmative Action and the Stalled Quest for Black Progress. Urbana: University of Illinois Press.
Essien-Udom, E. U. 1962 Black Nationalism: A Search for an Identity in America. Chicago: University of Chicago Press.
Farley, Reynolds. 1993 "The common destiny of Blacks and Whites: observations about the social and economic status of the races." Pp. 3-18 in Herbert Hill and James E. Jones, Jr.(eds.), Race in America: The Struggle for Equality. Madison, WI: University of Wisconsin Press.
Forman, James. 1972 The Making of Black Revolutionaires: A Personal Account. New York: Macmillan.
Gabbin, Joanne V. 1985 Sterling Brown: Building the Black Aesthetic Tradition. Westport: Greenwood Press.
Geltman, Max. Black Power, Anti-Semitism and the Myth of Integration
Giddings, Paula. 1984 When and Where I Enter: The Impact of Black Women on Race and Sex in America. New York: Bantam Books.
Goggin, Jacqueline. 1993 Carter G. Woodson: A Life in Black History. Baton Rouge, Louisiana: Louisiana State University Press
Hacker, Andrew. 1992 Two Nations: Black and White, Separate, Hostile, and Unequal. New York: Scribners.
Haines, Herbert. 1988 Black Radicals and the Civil Rights Mainstream, 1954-1970. Knoxville: University of Tennessee Press.
Hall, Raymond L. 1978 Black Separatism in the United States. Hanover, NH: University Press of New England.
Harlan, Louis R. 1972 Booker T. Washington: The Making of a Black Leader, 1856-1901. New York:Oxford University Press. 1983 Booker T. Washington: The Wizard of Tuskegee 1901-1915. New York: Oxford University Press.
Hawkins, Hugh (ed.). 1974 Booker T. Washington and His Critics: Black Leadership in Crisis. Second Edition. Lexington, MA: D.C. Heath.
Jaynes, Gerald David and Robin M. Williams, Jr. (Eds.). 1989 A Common Destiny: Black and American Society. Washington, D.C.: National Academy Press.
Jordan, Winthrop D. 1968 White over Black: American Attitudes Toward the Negro, 1550-1812. Chapel Hill, North Carolina: University of North Carolina Press.
Killian, Lewis. 1968 The Impossible Revolution? Black Power and the American Dream. New York: Random House.
King, Martin Luther, Jr. 1995 "Black power." Pp. 285-295 in Fred Lee Hord (Mzee Lasana Okpara) and Jonathan Scott Lee (eds.), I Am Because We Are: Readings in Black Philosophy. Amherst, MA: University of Massachusetts Press.
Landry, B. 1987 The New Black Middle Class. Chicago: University of Chicago Press.
Lester, Julius. 1969 Look Out, Whitey! Black Power's Gon' Get Your Mama. New York: Dial Press.
Morris, Aldon D. 1984 The Origins of the Civil Rights Movement. Black Communities Organizing for Change. New York: Free Press. 1993 "Centuries of Black protest: its significance for America and the world." Pp. 19-69 in Herbert Hill and James E. Jones, Jr. (eds.), Race in America: The Struggle for Equality. Madison, WI: University of Wisconsin Press.
Pearson, Hugh. 1994 The Shadow of the Panther: Huey Newton and the Price of Black Power in America. New York: Addison-Wesley.
Pinkney, Alphonso. 1984 The Myth of Black Progress. New York: Cambridge University Press.
Record, Wilson. 1974 "Response of sociologists to black studies." Pp. 368-401 in James E. Blackwell and Morris Janowitz (eds.), Black Sociologists: Historical and Contemporary Perspectives. Chicago: University of Chicago Press.
Shapiro, Herbert. 1969 "The populists and the Negro: A reconsideration." Pp. 27-36 in August Meier and Elliott Rudwick (eds.), The Making of Black America: Essays in Negro Life and History. Volume II. (Originally published in 1939). New York: Atheneum.
Sigelman, Lee and Susan Welch. 1991 Black Americans' Views of Racial Inequality. Cambridge: Cambridge University Press.
Stikoff, Harvard. 1981 The Struggle for Black Equality, 1945-1980. New York: Hill and Wang.
Toll, William. 1979 The Resurgence of Race: Black Social Theory from Reconstruction to the Pan-African Conferences. Philadelphia: Temple University Press.
Ullman, Victor. 1971 Martin R. Delany: The Beginnings of Black Nationalism. Boston: Beacon Press.
Van Deburg, William L. 1992 New Day in Babylon: The Black Power Movement and American Culture, 1965-1975. Chicago: University of Chicago Press.
D. Bibliography
Fabre, Michel. From Harlem To Paris: Black American Writers In France, 1840-1980. Urbana: University Of Illinois, 1991. P.
Fade To Black. Los Angeles, Ca: Holloway House, 1981. P.
Fager, Charles E. White Reflections On Black Power. Grand Rapids, Mi: William B.
Fanon, Frantz. Black Skin White Masks (2). NY: Grove Press, 1967. H.
Feagin, Joe R. Living With Racism: The Black Middle-Class Experience. Boston, Ma: Beacon Press, 1994. H.
Finkenstaedt, Rose L. H. Face-To-Face: Blacks In America: White Perceptions And Black Realities. NY: William Morrow & Co., 1994. H.
Fishel, Leslie H., Jr., Etal. The Black American A Documentary History. NY: Scott, Foresman And Co., 1967, 1970. P.
Fishkin, Shelley Fisher. Was Huck Black? : Mark Twain and African-American Voices. NY: Oxford University Press, 1993. H.
Flavin, Martin. Black And White: From The Cape To The Congo. NY: Harper & Brothers, 1950. H.
Floyd, Samuel A. The Power Of Black Music; Interpreting Its History From Africa To The United States. NY: Oxford University Press, 1995. H.
Forman, James. The Making Of Black Revolutionaries. Washington, D.C.: Open Hand Publishing, Inc., 1985. P.
Franklin, V.P. Black Self-Determination A Cultural History of the Faith Of The Fathers. Westport, Ct: Lawrence Hill & Co., 1984. P.
Frazier, E. Franklin. Black Bourgeoisie The Rise Of A New Middle Class In The United States. NY: Collier Books, 1957/1962. P.
Frazier, E. Franklin. Black Bourgeoisie. Glencoe, Il: The Free Press, 1957. H.
Frazier, E., Franklin. The Negro Church In America; Lincoln, C., Eric, The Black Church Since Frazier. NY: Schocken Books, 1974. P.
Fredrickson, George, M. The Black Image In The White Mind. Hanover, NH: Wesleyan Univ Press, 1987. P.
Freedman, Frances, S., Etal. The Black American Experience; A New Anthology Of Black Literature. NY: Bantam Pathfinder Editions, 1970. P.
Frey, Sylvia R. Water From The Rock Black Resistance In A Revolutionary Age. Princeton, NJ: Princeton Univ. Press, 1991. P
Funderburg, Lise. Black, White, Other: Biracial Americans Talk About Race and Identity. NY: Wm. Morrow & Co., 1994. H.
Gatewood, Willard, B., Jr. Black Americans and the White Man=S Burden 189801903. Chicago: Univ Of Illinois Press, 1975. H.
Gayle, Addison, Jr. The Way Of The New World The Black Novel In America. NY: Anchor Books, 1975. P
Gayle, Addison, Jr. Etal. Bondage Freedom And Beyond The Prose Of Black Americans. NY: Zenith Books Doubleday & Co, 1971. H
George, Carol V. R. Segregated Sabbaths: Richard Allen And The Emergence Of Independent Black Churches 1760-1840. NY: Oxford University Press, 1973. H.
George, Nelson. Blackface Reflections On African-Americans And The Movies. NY: Harper Collins, 1994. H
Giddings, Paula. In Search Of Sisterhood Delta Sigma Theta And The Challenge Of The Black Sorority Movement. NY: Wm. Morrow & Co., 1988. H.
Gilroy, Paul. Small Acts Thought On the Politics Of Black Cultures. London: Serpent S Tail. P
Gilroy, Paul. The Black Atlantic Modernity and Double Consciousness. Cambridge, Ma: Harvard Univ. Press, 1993. H.
Giovanni, Nikki. Black Feeling, Black Talk, Black Judgement. NY: Wm. Morrow & Co., 1968, 1970. H
Giovanni, Nikki. Gemini; An Extended Autobiographical Statement On My First Twenty-Five Years Of Being A Black Poet. NY: Penquin Books, 1976. P.
Giovannia, Nikki. Spin A Soft Black Song Poems For Children Revised Edition. NY: Sunburst Book, 1971/1985. P
Goines, Donald. Black Girl Lost. Los Angeles, Ca: Holloway House, 1973. P.
Goines, Donald. Dopefiend : The Story Of A Black Junkie. Los Angeles, Ca: Holloway House, 1971. P.
Goines, Donald. White Man's Justice: Black Man's Grief. Los Angeles, Ca: Holloway House, 1973. P.
Goings, Kenneth W. Mammy And Uncle Mose: Black Collectibles And American Stereotyping. Bloomington, In: Indiana University Press, 1994. P.
Golden, Marita, Etal. Wild Women Don’T Wear No Blues; Black Women Writers On Love Men And Sex. Ny: Doubleday, 1993. H
Golden, Marita. Saving Our Sons: Raising Black Children In A Turbulent World. NY: Doubleday, 1995. H.
Goodwin, Ruby, Berkley. It’s Good To Be Black. Garden City, NY: Doubleday & Co., 1953. H
Gordon, Vivian V. Black Women, Feminism And Black Liberation: Which Way? Chicago: Third World Press, 1987. P.
Gordone, Charles. No Place To Be Somebody A Black Comedy In Three Acts. NY: The Bobbs-Merrill Co., 1969. P.
Grant, Gwendolyn Goldsby. The Best Kind Of Loving: A Black Woman's Guide To Intimacy. NY: Harpercollins, 1995. H.
Grant, Jacquelyn. White Women's Christ And Black Women's Jesus: Feminist Christology And Womanist Response. Atlanta, Ga: Scholars Press, 1989.
Grant, Robert B. The Black Man Comes To The City. Chicago, Il: Nelson-Hall Co., 1972. H.
Greene, Robert Ewell. Black Defenders Of America. Chicago, Il: Johnson Publishing Co., 1974. H.
Grier, William H. & Price M. Cobbs. Black Rage. NY: Basic, 1968. H.
Griffin, John Howard. Black Like Me. Boston, Ma: Houghton Mifflin Co., 1960-61. H.
Griffin, John Howard. The Church And The Black Man. Dayton, Oh: Pflaum Press,1969. P.
Guerrero, Edward. Framing Blackness: The African American Image In Film. Philadelphia: Temple University Press, 1993. P.
Gutman, Herbert George. The Black Family In Slavery And Freedom. NY: Pantheon, 1976. H.
Gwaltney, John Langston, Ed. Drylongso: A Self-Portrait Of Black America. NY: Random House, 1980. H.
Hammer, Judith & Martin. Centers Of The Self: Stories By Black American Women From The Nineteenth Century To The Present. Ny: Harpercollins, 1994. P.
Hansberry, Lorraine. To Be Young, Gifted And Black. Signet, 1969. P.
Hardy, James Earl. B-Boy Blues : A Seriously Sexy, Fiercely Funny, Black-On-Black Love Story. Boston, Ma: Alyson Publications, 1994. P.
Hare, Nathan & Julia. The Endangered Black Family : Coping With The Unisexualization And Coming Extinction Of The Black Race. Black Think Tank, 1984. P.
Hare, Nathan & Julia. The Hare Plan : To Overhaul The Public Schools And Educate Every Black Man, Woman And Child. San Francisco, Ca: Black Think Tank, 1991. P.
Hare, Nathan. The Black Anglo-Saxons. London: Collier-Macmillan Ltd., 1965. P.
Harlem Renaissance : Art Of Black America. NY: Harry N. Abrams, Inc., 1994. H.
Harrington, Walt. Crossings : A White Man's Journey Into Black America. NY: Harpercollins, 1992. H.
Harris, Janet & Julius W. Hobson. Black Pride : A People's Struggle. NY: Bantam, 1969. P.
Harris, Trudier. Exorcising Blackness. Bloomington, In: University Press, 1984. H.
Harris, William H. The Harder We Run: Black Workers Since The Civil War. NY: Oxford University Press, 1982. P.
Harrison, Daphne Duval. Black Pearls. Rutgers, The State University, 1988, 1990. P.
Haskins, James. Black Manifesto For Education. NY: Morrow & Co., 1973. P.
Hatch, James, V., Ed. Black Theater, U.S.A.: Forty-Five Plays By Black Americans 1847-1974. NY: Free Press, 1974. H.
Hawkins, Odie. Black Chicago. Los Angeles, Ca: Holloway House, 1992. P.
Hayford, Fred Kwesi. Inside America: A Black African Diplomat Speaks Out. Washington: Acropolis Books, 1972. H.
Haygood, Atticus G. Our Brother In Black: His Freedom And His Future. NY: Phillips & Hunt, 1881. H.
Hendin, Herbert. Black Suicide. NY: Harper Colophon Books, 1969. P.
Hill, Errol. The Theater Of Black Americans. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1980. P.
Hill, Norman, Ed. The Black Panther Menace: America's Neo-Nazis. NY: Popular Library, 1971. P.
Hill, Pascoe Grenfell. Fifty Days On Board A Slave-Vessel. Baltimore, Md: Black Classic Press, 1993. P.
Hine, Darlene Clark, Ed. Black Women In America: An Historical Encyclopedia ( 2 Volumes). Brooklyn, NY: Carlson Publications, 1993.
Hine, Darlene Clark, Wilma King, & Linda Reed, Ed. We Specialize In The Wholly Impossible: A Reader In Black Women's History. Brooklyn, NY: Carlson, 1995. P.
Hine, Darlene Clark. Hine Sight : Black Women And The Reconstruction Of American History. Brooklyn, NY: Carlson, 1994. H.
Holloway, Karla F.C. Moorings And Metaphors : Figures Of Culture And Gender In Black Women's Literature. New Brunswick, NJ: Rutgers, 1992. P.
Hooks, Bell & West, Cornel. Breaking Bread: Insurgent Black Intellectural Life. Boston, Ma: South End Press, 1991. P.
Hooks, Bell. Ain't I A Woman: Black Women And Feminism. Boston, Ma: South End Press, 1981. P.
Hooks, Bell. Black Looks: Race And Representation. Boston, Ma: South End Press, C 1992. P.
Hooks, Bell. Sisters Of The Yam : Black Women And Self-Recovery. Boston, Ma: South End Press, 1993. P.
Hopkins, Dwight N. & George C.L. Cummings, Ed. Cut Loose Your Stammering Tongue : Black Theology In The Slave. Maryknoll, NY: Orbis, 1991. P.
Hopson, Derek S. Friends, Lovers, And Soul Mates: A Guide To Better Relationships Between Black Men And Women. NY: Simon & Schuster, 1994. H.
Horne, Gerald. Black And Red. Albany: State University Of New York Press, 1986. H.
Hough, Joseph C., Jr. Black Power And White Protestants : A Christian Response To The New Negro Pluralism. N: Oxford University Press, 1968. H.
Huggins, Nathan Irvin. Black Odyssey. NY: Pantheon, 1977. H.
Hughes, Douglas A. From A Black Perspective : Contemporary Black Essays. NY: Holt, Rinehart & Winston, 1970. P.
Hughes, Langston, Milton Meltzer, & E. Eric Lincoln. A Pictorial History Of Black Americans. NY: Crown Publishers, Inc., 1983. H.
James, Stanlie M., Etal. Theorizing Black Feminisms: The Visionary Pragmatism Of Black Women. NY: Routledge, 1993. P.
Jenkins, Lee. Faulkner And Black-White Relations. NY: Columbia University Press, 1981. H.
Jewell, Terri L., Ed. The Black Woman's Gumbo Ya-Ya : Quotations By Black Women. Freedom, Ca: Crossing Press, 1993. P.
Jones, G. William (George). Black Cinema Treasures : Lost And Found. Denton: University Of North Texas Press, 1991. H.
Jones, Leroi. Black Music. NY: William Morrow & Co., 1968. P.
Jones, Leroi. Four Black Revolutionary Plays. Indianapolis, In: Bobbs-Merrill Co., 1969. P.
Jones, William R. Is God A White Racist?: A Preamble To Black Theology. Garden City, NY: Anchor Press/Doubleday, 1973. P.
Jordan, Pat. Black Coach. NY: Dodd, Mead & Co., 1979?. H.
Jordan, Shirley M., Ed. Broken Silences: Interviews With Black And White Women Writers. New Brunswich, NJ: Rutgers, 1993. H.
Jordan, Winthrop D. White Over Black: American Attitudes Toward The Negro, 1550-1812. Baltimore, Md: Penguin, 1968. P.
Kesteloot, Lilyan. Black Writers In French : A Literary History Of Negritude. Philadelphia: Temple University Press, 1974. H.
Keyes, Alan L. Masters Of The Dream : The Strength And Betrayal Of Black America. NY: William Morrow & Co., 1995. H.
Killens, John Oliver. Black Man's Burden. NY: Simon & Schuster, 1965. P.
Killian, Lewis M. The Impossible Revolution? : Black Power and the American Dream. NY: Random House, 1968. H.
Provisional Bibliography of Afrocentricity II, geocities,com/warriorvase/index.htm
-----------------------
[1] The African Origin of Civilization: Myth or Reality Cheikh Anta Diop (First published 1955)
[2] The African American Jubilee Edition, Holy Bible , Contemporary English Version, American Bible Society©1995ISBN1-58516-020-0
[3] Dr. Ishakamusa Barashango “[4]God, the Bible, and The Black Man's Destiny, Page 24.
[5] Joel A. Rogers, World’s Great Men of Color, Volume 1&2
[6] Sir Godphery Higgins said in his book, " Anacolipciss, volume 1,page 10
[7] African American Jubilee Edition, Holy Bible , Contemporary English Version
[8] Dr. Ishakamusa Barashango African People & European Holidays: A Mental Genocide ISBN:1930097514
[9] Van Sertima, Ivan ed. They Came Before Columbus. New York: Random House, 1976.
[10]Homer, Greek, Roman, historians of ancient days
[11] Herodotus Greek, Roman, historians of ancient days,
[12] Dionysus by Rachel Gross and Dale Grote ,
[13] Strabo the Geographer: Title page
[14] Ethiopia and the Missing Link in African History by Sterling M. Means, ISBN#:0948390301, 1945
[15] Dr. Ivan Van Sertima is a literary critic, linguist, anthropologist, and writer. In 1977 he wrote They Came Before Columbus,
[16] Muhammad, Elijah Message to the Blackman in America, Elijah Muhammad, Hakim’s Publications, 210 S. 52nd Street, Philadelphia, PA 19139, 1965.
[17] Marcus Garvey,
[18] X, Malcolm. The Autobiography of Malcolm X, New York: Grove Press, Inc. 1965; George Brietman ed. (Malcolm X Speaks (New York Grove Press, Inc. 1965).
[19] By the Prophet NOBLE DREW ALI,
[20] Williams, Chancellor. The Destruction of Black Civilization Chicago: Third World Press, 1974.
[21] Williams, Chancellor. The Destruction of Black Civilization Chicago: Third World Press, 1974.
[22] Mazrui, Ali A. Africans: A Triple Heritage 8: A Clash of Cultures, LAC, DAF097v.8,
WETA/BBC 1986 60:00,
[23] Sirleaf, Amos D. Blacology: A Cultural Science., Blacology Research and Development Institute Inc. AMDSirleaf@ ,1997, HOWARD UNIVERSITY, THE ROLE OF THE ECONOMIC COMMUNITY OF WEST AFRICAN STATES (ECOWAS) IN THE LIBERIAN CIVIL CONFLICT 1980-1997: A CASE STUDY OF CONFLICT MANAGEMENT, A Dissertation Submitted to the Faculty of the Graduate School of Arts and Sciences of HOWARD UNIVERSITY in partial fulfillment of the requirement for the degree of DOCTOR OF PHILOSOPHY Department of African Studies and Research by Amos Mohammed Sirleaf Washington, D.C. October 1998, AMDSirleaf@ ,1997
[24] Kabila is Kiswahili for tribe. Kabila is used because tribe is a term that is not appropriate for the discretion of BlacAfrican People because it infers that these are inferior or primitive people and are not of the human kind. It is proper and fitting to replace the word tribe with kabila or whatever word the BlacAfrican use in their linguistics to identify themselves or families.
[25] Dr. John Hendrik Clarke, A Great and Mighty Walk (Video), Narrated by Wesley Snipes, Black Dot Media, Inc., Sound Castle Recording Studio, Senterville, CA 1996
[26] People Organize and Working for Economic Rebirth, (P.O.W.E.R.) by Minister Louis Farrakah, Los Angeles, California, 1985, Cassette Tape
[27] Adams, Russell L. Great Negroes Past & Present, Illustrated by Eugene Winslow edited by, David P. Ross, Jr. , Afro-Am Publishing Company., Inc., Chicago, Illinois, ISbn-910030-07-3 ISBN-910030-08-1, Revised 1972, 1976, 1981, 9184, copyright 1963 Library of Congress, 72-87924.
[28]Asientos . Dir. Francois Woukoache. 1995. 52 min. Dr. Mbye Cham,
[29]Asientos . Dir. Francois Woukoache. 1995. 52 min. Dr. Mbye Cham,
[30]Adams, Russell L. Great Negroes Past & Present, Illustrated by Eugene Winslow edited by, David P. Ross, Jr. , Afro-Am Publishing Company., Inc., Chicago, Illinois, ISbn-910030-07-3 ISBN-910030-08-1, Revised 1972, 1976, 1981, 9184, copyright 1963 Library of Congress, 72-87924
[31] Cross, Walter. Blacology Research And Development Institute Inc., CulturalScience@, Ft.Washington, Maryland 20744, 1997
[32]Cross, Walter. Blacology Research And Development Institute Inc., CulturalScience@, Ft.Washington, Maryland 20744, 1997
[33] History of South Africa, Course 202, Semester Fall 2001,, Dr. Robert Edgar, African Studies Ph.D. Program, Howard University, Cross, Walter A Blacologicograghy of European Dehumanization and Marginalization of Black/African People and Their Culture 1600 – 1970’s in South Africa redgar@fac.howard.edu
[34]Woodson, Carter G. The MisEducation of the Negro. Trenton: Africa World Press, Inc. 1993
[35] James Brown: Soul Power , ... Ravers. Present. James Brown: Soul Power. October 17, 2003. 10:00 Pm To 3:30 Am ... It Loud, I'm Black And I'm Proud - Parts 1 & 2 ...
Www.October172003.Html
[36] Dr. Martin Luther King Jr. #II and Profesa W.Z. Cross Edjutainment entitled, “BlacCulture is Strong” 2004
[37] The Black International Library” on 85th and Cottage Grove was organized in the Black Community in the City of Chicago by the Black Panther Party in the late 1960’s.
[38] See Explanation of Definitions and Blacological words for update in spellings.
[39]Cross, Walter. Black Panther Documentary, Video Archives of Blacology Research And Development Institute Inc., CulturalScience@, Ft.Washington, Maryland 20744, 1997
[40] Black Panther Documentary, Video Archives of Blacology Research And Development Institute Inc., CulturalScience@, Ft.Washington, Maryland 20744, 1997
[41] Black Panther Documentary, Video Archives of Blacology Research And Development Institute Inc., CulturalScience@, Ft.Washington, Maryland 20744, 1997
[42] John Mbiti, “African Religons and Philosophy”
[43]The Trial of O. J. Simpson , A site dedicated to the explication of the trial of O. J. Simpson. ... Famous American Trials. The O. J. Simpson Trial. 1995 ... Although the 1995 criminal trial of O. J. Simpson for the murders of Nicole Brown Simpson and Ronald Goldman has ...
law.umkc.edu/faculty/projects/ftrials/Simpson/simpson.htm
[44]200- 450 AD
[45] This article appeared in the New York weekly The City Sun March 22, 1995, Sorrow And Shame: Brutal North African Slave Trade Ignored And Denied, By Samuel Cotton; An African Perspective,
[46] 1000-1584 AD see
[47]Asientos . Dir. Francois Woukoache. 1995. 52 min. Dr. Mbye Cham,
[48] Cross, Walter. Blacology Research And Development Institute Inc., CulturalScience@, Ft.Washington, Maryland 20744, 1997
[49] The African Americans, Search for Truth and Knowledge, By Dr. Leonard Jeffries, Jr.
[50] The African Americans, Search for Truth and Knowledge, By Dr. Leonard Jeffries, Jr.
[51] Dr. Benjamin Quarles Search for Truth and Knowledge, By Dr. Leonard Jeffries, Jr.
[52] African American Exodus to Africa, Search for Truth and Knowledge, By Dr. Leonard Jeffries, Jr.
[53] Bennett Jr., Lerone, Before the Mayflower, a History of Black America, Sixth Edition,
Johnson Publishing Company, Inc. CHICAGO: 1987, Copyright @ 1961, 1969, 1988
[54]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[55]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[56]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[57]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[58]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[59]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[60]"Encarta Africana 2000 text," Microsoft® Encarta® Africana 2000. © 1999 Microsoft Corporation. All rights reserved.
[61] Brief Introduction to Blacology, The Way of Blacology ,by Prof. W. Cross ©1989
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