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  • Wednesday, March 02, 2022 1:57 PM | Anonymous member (Administrator)

    Re-Imagining Our Reality (Part 2)
    By: Pastor, Baba Derrick Jackson, Krst Universal Temple

    We as people of Afrikan ancestry in order for us to survive we will need to re-imagine what are reality shall be going forward. What is called for is what our most ancient ancestors the Kemetes called Whmy Msu repetition of the birth. I am calling for us to reimagine Whmy Msu in an anti-Afrikan reality.

    The Whmy Msu: wake, woke and work. In other words: We must become awaken to our power, our authority, and efficacy. How do we bring forward the best of ourselves, what is going to be required of us in order to get it done? We do not need everyone but what we do need is a critical mass of people who move and create with conscious intent. A critical mass of people fully aware of what they are creating and doing and why they are creating and doing it.
    We must see the relevance of our history and tradition. The significance of Afrikan and Afrikan American high-story (History) and tradition lies in “Re-imagining.” its relevancy in our development. In a book written by Benton, Brice, Gallman and Jackson they make the claim that Afrikans on the continent and in the diaspora were once Members of a great society or ethnic group. (The Ausar/Auset story) Because of the trauma caused by colonization, enslavement, oppression, re-education, and re-socialization we became dis-Membered. To “Re-Member” is to reconnect Afrikans and Afrikan Americans to their former greatness. This must be done through accurate Memory or knowledge of the past and what King and Swartz in their book “teaching for freedom” calls emancipatory pedagogy.

    According to the American English dictionary the word tradition is defined in two ways:

    • 1.     an inherited pattern of thought or action
    • 2.     a specific practice of long standing

    Alasdair McIntyre in his book “After Virtue” posits this statement “I can only answer the question “What am I to do?” If I can ask the prior question “of, what story of stories do I find myself a part?” We as people of Afrikan ancestry must raise the question of what is “the good life”? Not based on tabla rasa (blank slate) but raise that question and related ones in the context of a definite tradition and a reflection on that tradition.

    The significance of our Afrikan high-story (history, sacred experiences) and traditions lies in the fact that it makes sacred our experiences, also, it teaches us to know what questions our ancestors raised and to know “what” their answers were and “how” they answered them. To know what questions, they did not answer which gives us our purpose. Then raise new questions for the next generation to answer. This can only be done when our high-story (history, sacred experiences) and our traditions gives meaning and adds value to our lives.

    Let us take for instance what we find in public discourse the idea of people of Afrikan Ancestry saying that there are people “who died for your right to vote.”  Nothing can be further from the truth, if one understood the importance of history and tradition, they would know that our ancestors died for the right of self-determination. Voting was a tool they used in their overall quest for self-determination (Kujichagulia).

    In order to preserve our high story, it must be done through the creation of Traditions that gives meaning to our experiences (high story) and transmitting it as an eternal (ageless, everlasting, perpetual, unending, unceasing, continuing forever or indefinite) heritage in the manner of a sacred text from one generation to another. This gives continuity, legitimacy, authority, and authenticity to our existence through being able to claim an ancient past. Because our traditions were and is found in the ancient writings of our ancestors it gives our theological or moral inquiry more of a quest of recovery than a discovery.

    Let us consult the ancient Kemetic sacred scripture (MDW NTR) known as the Shabaka Text which states that King Shabaka restored the Temple of Amon. He did not simply just restore it, he tried to make it better than before. What should this mean to us? In order for our high-story (history, experiences) and our traditions to have meaning and value in our lives, we must restore the ways of our ancestors through explication (the act of making clear) and expansion (growth, increase, enlargement, elaboration, development) in other words make it “Mo’ Better.”  This is our mandate for ‘” Re-imagining.”

    Harwa, the High Steward in ancient Kemet (Egypt) who once said, “I am one beloved of his city, praised of his district, kindhearted to his town. I have done what people love and the divine one’s praise… one who gave bread to the hungry, clothes to the naked, removed pain and suppressed wrongdoing, who buried the revered ones, supported the aged and removed the need of the have-nots. A shelter for the child and a helper for the widow.”

    He then ends by saying, “I did these things knowing their worth from the Lord of Things. To abide in the mouth of the people forever; to be well remembered in the years that follow.”

    It is through membership in a moral community and rightful social participation in that community that one learns to be a person of good character and flourishes as a result of it. For it is in community that we develop our sense of the moral self; learn to honor our obligations and cherish our relations and do our duty to God and the ancestors.

    It was once said "to whatever extent we value these qualities of person and common life, we will value the conditions that make them possible." 

    Thus, this speaks to both the essentiality of community and traditions. Whmy Msu to become awaken to our realities is what we need to reimagine our place and our role in an anti-Afrikan reality as AUSA (Afrikans in the United States of America) people.

    In the sacred text known as the Husia we find in the book of Ankhsheshonqi we find that service is the highest form human beings can perform in their relationship with the Divine. “Serve God that she may protect you. Serve your brothers and sisters that you may enjoy a good reputation. Serve a wise person that he or she may serve you. Serve one who serves you. Serve any person so you may benefit from it. And serve your mother and father that you may go forward and prosper.” In other words, the only way to serve the Creator is through serving others.

    We must once again have a practice that calls upon our high ideas and ideals. A practice that calls for a values system that speaks to our consciousness and our conscience. Service Learning can be both a practice and a process. servant-Leaders are who we want to develop.

    Service Learning is the practice and process of re-imagining our way of serving the interest, the needs, hurts, and pains of people of Afrikan ancestry living in an anti-Afrikan reality. It can be a process where we develop servant-Leaders who know who they must serve and why they should serve them.

    Characteristics of Servant Leadership:

    • Servant Leadership - is a life-long learning process. Some characteristics come more naturally to some people than to others. The characteristics of a calling, Listening, Empathy, Awareness, conceptualization is more difficult to learn and develop. One must already have these to be successful servant leaders; the others are learnable skills, so servant leaders can continually develop these:
    • Calling - Servant leaders have a desire to serve others, to be effective for other people, they pursue opportunities to impact others' lives, never for their own gain. They believe in mutual cooperation as opposed to competition or the competitive spirit.
    • Listening - Servant leaders are excellent listeners, genuinely interested in the views and input of others. Listening is a skill that can be learned and is essential for those who desire to be a servant.
    • Empathy - Servant leaders can "walk in other’s shoes". They can "feel" people and the circumstances that life can bring, as well as the problems that occur in life.
    • Awareness - Servant leaders have a keen sense of what is happening around them. They know what is going on and rarely are fooled by appearances.
    • Conceptualization - Nurture the ability to conceptualize the world, events, and possibilities. They encourage others to dream great dreams and avoid getting bogged down by day-to-day realities and operations. They foster an environment that encourages thinking big and valuing the creative process.
    • Foresight - Must develop the ability to anticipate the future. This is not to say they are psychic or always right, but they are adept at picking up patterns in the environment and seeing what the future will bring.
    • Building Community - Servant leaders have a powerful sense of community spirit and work hard to foster it in organization. They believe an organization needs to function as a community; they instill a sense of community in the workplace.
    • Servant-Leadership (Higher Order): Represent the interest and needs of the Group, Family, or Political Organization through Honor, Loyalty, and Service. In order to be a good leader, one must be a good follower.
    1. Self-less (Higher Order) his/her needs and interest are served through serving the Group, Family, or Political Organization
    2. Life affirming through helping the Group, Family, or Political Organization reaches for the higher idea and the higher ideal.
    3. Compassion- through knowledge and understanding the needs and interest of the Group, or Family. Also, servant leaders are not consensus takers they are consensus makers through being on the side of truth and justice

    Let us consult the ancient Kemetic sacred scripture (MDW NTR) known as the Shabaka Text which states that King Shabaka restored the Temple of Amon. He did not simply just restore it, he tried to make it better than before. What should this mean to us? In order for our high-story (history, experiences) and our traditions to have meaning and value in our lives, we must restore the ways of our ancestors through explication (the act of making clear) and expansion (growth, increase, enlargement, elaboration, development) in other words make it “Mo’ Better.”  This is our mandate for ‘Re-Imagining.”

    References and Bibliography:

    • Wright, B PhD (1976) essay “Menticide”
    • Berger, P. L., and T. Luckmann (1966), The Social Construction of Reality: A Treatise in the Sociology of Knowledge, Garden City, NY: Anchor Books
    • Mills, C.W. (1999), The Racial Contract. Ithaca, New York. Cornell University Press
    • Carruthers, J. (1995), MDW NTR: Divine Speech. Red Sea Press, Lawrenceville, NJ
    • Assmann, J. (2002). The Mind of Egypt History and Meaning in the Time of the Pharaohs. New York: Metropolitan Books Henry Holt & Company, LLC.
    • Browder, A. (1992), Nile Valley Contributions to Civilization. Washington, DC: Institute of Karmic Guidance
    • Hilliard, A. G. III (1997), SBA: The Reawakening of the African Mind. Gainesville, FL: Makare Publishing Co.,
    • Ani, M. (1994), Yurugu: An African-Centered Critique of European Cultural Thought and Behavior. Trenton, NJ: African World Press
    • Karenga, M. (1982), Introduction to Black Studies. Los Angeles, CA: Kawaida Publications
    • Karenga, M. (2006). MAAT: The Moral Ideal in Ancient Egypt. Los Angeles: University of Sankore Press.
    • Obenga, T. (1992). African Philosophy. Paris: Per Ankh s.a.r.l.
    • Mbiti, J. S. (1970). African Religions and Philosophies. Garden City, New York: Anchor Books, Doubleday.
    • Diop, C. A. (1978). Cultural Unity of Black Africa. Chicago: Third World Press,
    • Diop, C. A. (1991). Civilization or Barbarism: An Authentic Anthropology.
    • Brooklyn: Lawrence Hill Books
    • Gyekye, K (1996). African Cultural Values: An Introduction. Legon, Ghana: Sankofa Publishing Company
    • Bauval, R., Brophy, T (2011). Black Genesis: The Prehistoric Origins of Ancient Egypt. Rochester, Vermont: Inner Traditions Bear & Company
    • Maslow, A. H. (1943). A Theory of Human Motivation in Psychological review. Richmond, CA: Maurice Bassett Publishing
    • Proctor, R.N. (2008), Agnotology: The Making & Unmaking of Ignorance. Rosewood, CA: Stanford University Press
    • Lipton, B. H. (2016) Biology of Belief. Carlsbad, CA: Hay House Inc.
    • Bradley, M. (2013). Chosen People From The Caucasus. Third World Press
    • Bradley, M. (1991). The Iceman Inheritance. Canada: Kayode Publications
  • Wednesday, March 02, 2022 1:22 PM | Anonymous member (Administrator)

    Re-Imagining Our Reality (Part 1)
    By: Pastor, Baba Derrick Jackson, Krst Universal Temple
    “African people are indeed at a crossroads. Only clear thoughts and purposeful actions will determine if we will take the right road. But before we can successfully choose a road, we must solve our problems of spiritual and identity confusion.”                                   - Dr. Asa Hilliard III

    One of the major problems that has created our identity and spiritual confusion is that we have allowed former enslaver to tell our story. Unfortunately, they have no interest in telling our story in a way that would empower us.
    Surveying the landscape of public opinion and social media one finds an absence of any dialog that illuminates and elevates American culture let alone Afrikan culture. In fact, what we find in American discourse is a burgeoning amount of social and political ignorance. America elected a president who is more ignorant than a third grader. What’s worst is the number of men of Afrikan ancestry who because of agnotology (culturally induced ignorance Proctor, 2008) find it difficult to separate themselves from their former enslaver (Kanye). It is time for the Afrikan story/experiences to be told in a way that empowers, illuminates, and elevates Afrikan culture and makes sacred their experiences as a people. There must be a mass movement to end the effects of agnotology in our communities and there must be a telling of that story in a way that would help us end our spiritual and identity confusion.

    To do this we must start our story from the beginning of recorded history. We must start from the time man became conscious of himself. Today, there is no argument among anthropologist that human history began on the continent of Afrika. Yet it is never asked what the first homo sapiens thought, how did they begin to communicate with each other? what did they do, when did they became conscious of themselves? It is as if Afrika remained dark until Europe brought the light. Reality starts with understanding that human beings are social animals. Human beings exist in societies, they exist in groups, and are born dependent with extended periods of dependency. It is their social relationships, Relations with those who give them life, which governs their thoughts and behaviors as they try to resolve or solve the questions of life. (“KRST Universal Temple - From the Pastor's Desk: In the ...”)
    According to western civilization man exists as an independent individual. This is found in the works of Descartes “Cogito, ergo sum”/think therefore am and in Darwin’s idea of survival of the fittest.

    Afrikans understood that the individual exists for the social unit not for himself/herself (Mbiti 1970, Gyekye 1996). Individuality (Genetic Variations Lipton 2016, Diop 1991, Bradley 1991, Bradley 2013) becomes important and critical in helping human beings solve or resolve the problems they face. These differences or genetic variations contribute to the survival of the species. A major problem facing any society is maintaining the balance between what the society needs, and what the individual needs in bringing forth their creative spirit. Through trial and error, dealing with climate and environment changes these early humans came to appreciate that human beings are social animals, and they respond more effectively and efficiently to these changes when they come together as a group. One of the many lessons early men learned was if it requires effort, it requires others. (“KRST Universal Temple - Article Archive”)
    When a collective group of people come together to solve and resolve the problems, they face they create what social scientist call culture. Dr. Maulana Karenga once define culture as the “vast structures of behaviors, ideas, attitudes, values, habits, beliefs, customs, languages, rituals, and practices which give people: a general design for living and patterns for interpreting reality.” Dr. Marimba Ana would add to this definition by saying “Human culture is defined by the shared or common experiences of a particular group (i.e., Biogenic, historical, and environment).” (“KRST Universal Temple - Article Archive”)

    "The type of culture, consciousness (mind, thought), conscience (heart, inner spirit), a collective group of people exhibit reflects the type of history, the type of environment they live in (Diop 1978, Bauval 2011, Assmann 2002) and experiences they have undergone as a people." (“KRST Universal Temple - Article Archive”)
    Ultimately, one must see culture as a tool human being use to deal with the world. It is the instrument humanity uses to confront reality and adapt to that reality. More importantly, it is the instrument we as human beings use to attach reality to ourselves. Culture will determine the kind of consciousness and conscience we will have and the kind of consciousness and conscience we have will determine how we adapt to reality. In this way Consciousness becomes empowering. (“KRST Universal Temple - From the Pastor's Desk: In the ...”) Power is the ability to do something to change something. This gives human beings the ability to adapt to different situations and to make changes, as necessary.
    Culture is not static, it is dynamic. Some people of Afrikan Ancestry see Afrikan culture as being stuck somewhere in the 13th century. Afrikan culture is not stuck in one time or space, it is constantly changing and evolving. What makes Afrikan culture empowering is it is designed to operate in the interest of Afrikan people.

    Afrikan consciousness and conscience is measured by how it advances its people and maintains their survival. An Afrikan consciousness and conscience must be at the center of their cultural concerns and interest. Human history is the story of the experiences of a collective group of people from their beginning as told by them. "Human history starts with the inhabitants of the continents of Afrika." (“KRST Universal Temple - Article Archive”) Afrikans are the oldest living humans on earth and have the longest and deepest experiences in human existence. There is no human history prior to Afrikans becoming homo sapiens. At the Dawn of human consciousness and conscience our ancestors this first generation of human beings created what social scientist call values. Values are those things we prefer, those things we see as right, and those things which determines our behavior. Values, culture, Consciousness, and conscience are all types of power. (“KRST Universal Temple - Article Archive”)
    If we let another group influence our values, culture, consciousness, and conscience, they have power over us and use it to empower themselves. When we speak of Afrikan culture we must make sure it is not reactionary.

    Even though Afrikan Culture on the continent and in the diaspora has gone through two thousand seasons of death, destruction, domination, and deception caused by white narcissism in service to white savagery; this cannot be the determining factor of who we are as a people. If we are to change the conversation found in public discourse, then people of Afrikan ancestry can no longer adopt those things that do not illuminate and elevate our culture.
    Afrikan stories of creation/genesis are the first stories and the longest running stories. With the birth of humanity, we find Afrikans were the first humans that brought moral ideas and ideals into existence. When we study Afrikan thought and behavior we are studying the first thoughts and behavior of humankind.
    Afrikans established their collective thought and behavior around four major concepts that social scientist (Wright 1976, Mills 1999, Berger & Luckmann 1966)have deemed important in the development of civilization:

    1. Social Theory: determines the destiny of a people by establishing guidelines for life. 
      • It defines their relationship with other living things,
      • Values and rituals
      • Methods of educatioN
      • How enemies are dealt with
    2. Social Order: Fundamental way in which the various components of society work together to maintain the status quo
      • Social order is an on-going human production
      • It is produced by man/woman in the course of his/her on-going externalization
      • Social structures, institutions, social relations, social interactions   
      • Cultural features such as norms, beliefs, and values acceptable thought and behavior
    3. Social Contract Theory: it is a way a group of people who are equals agree to establish civil society and or government.

    The Social Contract is several contracts in one:

    • a)     “Contract” an agreement between two or more people to do something.
    • b)    Political Contract: is an account of the origins of government and our political obligations to it.
    • c)     Moral Contract: is the foundation of the moral code established for the society, by which the citizens are supposed to regulate their behavior.
    • 4.     Ideology: The body of concepts and models reflecting social needs and aspirations of a group or a culture
    • ·        forms a System of ideas and ideals
    • ·        forms the basis of economic or political theory
    • ·        forms societies beliefs, ethics, doctrines, creeds, faith, teachings, theories, and philosophy

    It was our Afrikan ancestors who conceptualized and conceived Ma’at (Truth, Justice, Righteousness, represented as the Feminine principle of creation) as an interrelated order of existence in human functioning and human development (Karenga 2006, Assmann 2002, Diop 1978, Obenga 1992). Ma’at became the central element in what was meant to “be human.” 
    Dr. John Henrik Clark, once said “it is the duty of the social, the political, and the economic scientist to answer the question: how will my people maintain, sustain, and perpetuate themselves on this earth?” In other words, how do we solve or resolve the problems of food, clothing, shelter, safety, and security needs (Maslow, Diop) as a collective group of people.
    In another situation Dr. Clark said this “History is a clock people use to tell their political time of day. It is a compass that people use to find themselves on the map of human geography. History tells a people where they been and what they have been. It tells a people where they are and what they are. Most importantly, history tells a people where they still must go and what they still must be.” 
    When one takes a look at the landscape of America today, we find that the compass that has given America its sense of direction is disintegrating. The map that gave America its place in the world has been turned upside down. The clock it has used to tell what time of day it is has been broken so it finds itself only correct twice a day.

    What we as people of Afrikan ancestry who must live and work in this anti-Afrikan reality must begin to understand is that once again White America will be asking us to be the compass that gives them a sense of direction. They will expect us to lay out the map that will give them their place in the world. They will once again expect us to be that clock that gives them a sense of what time it is. Because any time America gets in trouble it looks to us to bail them out. The question I raise this morning is what will we demand if we can save them from complete destruction.
    Before we can save anyone else, we must save ourselves. This calls for self-preservation first and then we can consider others. We must see how much trouble we are in as a people and move with “Conscious Intent” being fully aware of what you are doing and move with intentionality.
    We as people of Afrikan ancestry in order for us to survive we will need to re-imagine what are reality shall be going forward. What is called for is what our most ancient ancestors the Kemetes called Whmy Msu repetition of the birth. I am calling for us to reimagine Whmy Msu in an anti-Afrikan reality.

    Continue to Part II

  • Monday, February 07, 2022 11:54 AM | Anonymous member (Administrator)

    The Lies Continue: The Assault On Truth On Critical Race Theory: The Original Identity Theft 
    by: Burnett W. Gallman, Jr. M.D.

    “There is a cult of ignorance in the United States, and there has always been. The strain of anti-intellectualism has been a constant thread winding its way through our political and cultural life, nurtured by the false notion that democracy means that my ignorance is just as good as your knowledge.”         - Isaac Asimov, Ph.D.

    “Nothing in the world is more dangerous than sincere ignorance and conscientious stupidity.”      - Martin Luther King, Jr. Ph.D.

                When Afrikans were kidnapped and brought to the so-called “New World” (new to who?), they had centuries of higher education, healthcare, and art. Many of the kidnapped Afrikans were better educated and probably more intelligent. than their captors/enslavers. Yet Western education taught that the Afrikans were savage barbarians and that the brutal, dehumanizing and cruel chattel enslavement improved us.

                Identity theft is alive and well. No, we are not referring to electronic or financial identity theft. The original identity theft started when racist European social scientists and pseudo-scientists decided to re-write and falsify the history, the worth and the capabilities of Afrikan people and codified it as if it were true. The Nazi propagandist Joseph Goebbels said that if you repeat a lie often enough, it becomes the truth. This is called the illusory truth effect, a psychological phenomenon which is the tendency to believe false information to be correct after repeated exposure. The history of Africa and Afrikan people all over the world has been changed, denied, ignored, mutated and even claimed by “Western” historians for centuries.  Not only did Afrikan people believe these false historical recountings but Whites believed it also. This false information has become such “common knowledge” that it is accepted as a standard truth (consciously and subconsciously) by most people.

              Currently, there is a new and deafening effort to even further suppress the truth and accuracy in the recounting of history as it pertains to people of Afrikan origin in America (who we will call AUSA or Afrikans From the United States of America). The current frenzy against CRT or Critical Race Theory reveals just how far racist theoreticians are willing to go and how gullible the racist public can be.

              An argument can be made as regards the real intent of the ignorant truth bashing of this new boogeyman. The first consideration is unification of the right-wing base in order to win elections. In today’s political climate, it is interesting that frequently a majority of the population favors progressive positions but actually vote for people who oppose these progressive ideas and solutions.  The second consideration is that this issue provides a distraction from what is really being done behind the scenes that adversely affects all Americans (including the right-wing base). A third consideration is a sincere and genuine denial of the truth (so-called “white fragility). This white fragility actually manifests as a willingness of many whites to ignore and deny documented truth in order to keep from feeling guilty about what has been done by their white ancestors.  Interestingly, this may be an expression of mass personality disorders (narcissistic and sociopathic). Finally, this movement may actually also be fueled by fear. The fear of being a minority and having things done to them that they did to others and the fear that the truth will hurt their feelings.

              The bottom line is that this movement is the epitome of white privilege. How dare anyone legislate the memory of my peoples’ lived experiences? How dare anyone tell me how I should feel about my experiences and my peoples’ experiences? How dare you say that your hurt feelings are more important than what was done to my people in “the land of the free and the home of the brave”? What about the feelings of the children who were the first to attend previously all-white schools (and their parents) who were attacked emotionally, psychologically, spiritually and sometimes physically by white adults? What about the microaggressions and frankly racist actions that people of Afrikan origin suffer daily in the workplace and in public spaces? What is it about the words, “equality”, ”inclusion”, and even “diversity” that trigger negative responses? How dare you change and ignore truthful history?

              Ironically, most people who demonize Critical Race Theory don’t even know what it is. If they did, they would realize that if Critical Race theory was actually being taught, it would be a graduate course and not a high school or middle school course and certainly not an elementary school course. Is truth ideological? I don’t think so. The denial of truth is ideological, however. These nay-sayers subscribe to what amounts to a modern-day book burning and personalize any objection to this delusional censorship which smacks, to me, of racists calling people racist for calling out racism.

              This is not new. Anyone who studies Reconstruction and especially, the end of Reconstruction, around 1877, will see familiar themes. This is what the perpetrators are trying to hide. They don’t want any of us (of all races) to connect the dots.

              When right wingers spew vitriolic un-Christian threats and accusations towards progressives (or anyone who disagrees with them), they are displaying and embodying the psychological exercise of projection. They are really accusing progressives of feeling what they feel and planning what they are planning.  Actually, what they may or may not know, people like them have been lying about race, history and violence towards non-white people for centuries. Even now, some history books describe the kidnapped and enslaved Afrikans as mere immigrants.

              There is a relatively new field of study, called Agnotology, which is the study of inducing ignorance. This debate is a prime example of the successful creation of ignorance.

              As has been stated, CRT is a graduate level legal theory that holds that racism is institutionally ingrained in the American fabric. When we consider all the racial disparities in criminal justice, housing (redlining), health, education, income and wealth (to name a few), not to recognize racism in these numbers is willful blind ignorance. This argument against CRT is a case study in Agnotology. As has been repeatedly shown by experts, racial health disparities and differences in lifespan are fueled by educational attainment. More whites graduate from high school and have a college degree than blacks. Although, it is being repeatedly demonstrated that the criminal justice is full of racist policemen, solicitors and judges, we also know that crime is fueled by economics and impoverished people commit more theft than people with means.

              This attack on truth and knowledge is an attack on our public schools (which in SC were instituted by the predominately black legislature during Reconstruction, although this fact is hidden). It is an attack on our school teachers who want to teach the truth (and not a bleached, white-washed version) and it is an attack on Afrikan American people who have long been denied the whole truth about our history. The history book that I used in elementary school was The New Simms History of South Carolina, a profoundly and exceedingly racist tome

              The ignorance displayed by those who attack truth is exemplified by the fact that historical education has not been education at all but falsehoods and racist indoctrination.

              When our children are called the N-word, they should know the history and origin of that word.

              The entire argument is a political manifestation related to the support of white narcissistic pseudo-supremacy (“white supremacy” is a misnomer).

              As a physician, I recognize that many illnesses cannot be cured until the patient recognizes initially that she/he is ill and secondly agrees to be treated for that illness. The rabid racism that has blinded higher functions of reason in so many Americans is an illness that will destroy America unless America realizes that it is in dire need of truth and maybe reconciliation.

              The more accurate description of what CRT should be is “Culturally Relevant Teaching” and should be offered to every adult as well as to children.

              For my “Christian friends”, I refer to John 8:32, “And ye shall know the truth, and the truth shall set you free”. Hopefully, free from the current delusional racism that is prevalent in today’s world.

  • Wednesday, May 06, 2020 4:16 PM | Anonymous member (Administrator)

    An Open Letter

    To the members and followers of KRST Universal Temple:

    I am reaching out because as you are aware, we are in the mist of a global health crisis (Pandemic). As pastor of KRST Universal Temple I want you to know that YOU are not alone. We will get through this TOGETHER!

    Because of the severity and possible length of this crisis, I am concerned with the mental health as well as the spiritual health of our community. It is in that spirit that I asked for the assistance of one of our members who is a mental health professional. She will share some coping strategies for those who may be experiencing fear, anxiety and depression or just need some suggestions to get through this crisis. I want to thank Lydia C. Bailey-Padgett for sharing her experience and expertise with us.

    She has outlined some very simple, easy and doable things we can follow as adults and for parents to share with children/teens. I urge each of you to follow her recommendations as outlined.

    During this period of overwhelming incertitude and disease let us remain Calm, Cool, and Collected. As we have done in the past, try to remain true and devoted to the spiritual forces that have guided, encouraged, inspired, provided for, and protected us.

    May the God we first met at the foothills of the mountains of the moon be with us and may our great Afrikan ancestors guide us, inspire us, and encourage us, as we move through this time of incertitude and dis-ease. Ase!!!

    Baba Derrick Jackson, Pastor KRST Universal Temple

    Mental Health Tips

  • Wednesday, May 06, 2020 4:06 PM | Anonymous member (Administrator)

    And Amenomope and his wife Hathor said:

    “Blessed is one who sits in the hands of God, for it is He/She who directs the timid, who rescues the humble and the needy, who gives the breath of life to the one whom He/She loves and grants him or her a long life in the West of Thebes.”

    A Selection from the Husia, The Book of Prayers and Sacred Praises.

    To the members and followers of KRST Universal Temple: I am once again reaching out to you because of the global health crisis (Pandemic). As pastor of KRST Universal Temple I want you to know that YOU are not alone. We will get through this TOGETHER!

    Because of the severity and possible length of this crisis, we are grateful to Dr. Gallman for sharing with the Temple his expertise and experience. He has complied a fact sheet of very important and helpful information. This fact sheet will go a long way in helping our community during this global health crisis.

    Let us be mindful that during this period of overwhelming incertitude and dis-ease let us remain Calm, Cool, and Collected. As we have done in the past, try to remain true and devoted to the spiritual forces that have guided, encouraged, inspired, provided for, and protected us.

    May the God we first met at the foothills of the mountains of the moon be with us and may our great Afrikan ancestors guide us, inspire us, and encourage us, as we move through this time of incertitude and dis-ease. Ase!!!

    COVID-19 Fact Sheet

  • Wednesday, May 06, 2020 3:54 PM | Anonymous member (Administrator)

    And Amenomope and his wife Hathor said:

    “Blessed is one who sits in the hands of God, for it is He/She who directs the timid, who rescues the humble and the needy, who gives the breath of life to the one whom He/She loves and grants him or her a long life in the West of Thebes.”

              A Selection from the Husia, The Book of Prayers and Sacred
             Praises.

    To the members and followers of KRST Universal Temple: I am once again reaching out to you because of the global health crisis (Pandemic). As pastor of KRST Universal Temple I want you to know that YOU are not alone. We will get through this TOGETHER!

    Because of the severity and possible length of this crisis, scammers and people that prey on others are creating new ways to take advantage of the community. Fortunately, Ms. Brandolyn Pinkston, former head of the Department of Consumer Affairs shared some strategies and techniques with us based on her experience and expertise that will help us become aware of the different scams and schemes now present. Please share these strategies with your family members as well as the more vulnerable in our communities such as the ill and the elderly. I want to thank Ms. Pinkston, for sharing these easy and doable techniques with us.

    Once again, I am asking that during this period of overwhelming incertitude and dis-ease let us remain Calm, Cool, and Collected. As we have done in the past, try to remain true and devoted to the spiritual forces that have guided, encouraged, inspired, provided for, and protected us.

    May the God we first met at the foothills of the mountains of the moon be with us and may our great Afrikan ancestors guide us, inspire us, and encourage us, as we move through this time of incertitude and dis-ease.     Ase!!!

    Corona Virus Scammers Follow the Headlines


  • Saturday, February 01, 2020 11:28 AM | Anonymous member (Administrator)

    Elders' Corner: "Ego Starvation and Arrogance"
    Nana Burnett Gallman

    There are three basic types of people that I’ve encountered in the Afrikan centered world. Before getting into the heart and purpose of this article, however, let me first describe what I feel is the ideal type.

    My ideal Afrikan centered pan-Afrikanist is an intellectually curious person who loves and is dedicated to the recovery of the sovereignty of all Afrikan people. They work within their own area of interest/expertise to further those goals without thought to getting rewarded or credit for this work. They understand that at this point in time, substantial changes and advancements will probably not be seen by them or even their children. They strive to positively influence the mindset of their children so that their grandchildren will benefit. They work in a dedicated manner, not for riches or recognition but for the quiet satisfaction of knowing that they have furthered Afrikan people from what Jacob Carruthers called, “the mess we’re in.”

    If one receives honors or respect for their labors, its nice…but should not be sought after.

    Unfortunately, today, too many highly visible people, who claim to be Afrikan centered or Pan-Afrikan are working for notoriety, fame and money, “pimping” our culture. This basic type also comes with a significant degree of power that is frequently misused and abused. The current disrespect that many young people have for the term “Hotep” is a prime example. These hucksters and snake oil salesmen have used their natural gifts and charisma to take advantage of sincere naïve young men and women, leaving bitterness and chaos in their wake. This exemplifies “pimping” our culture much like many so-called men of God “pimp” religion.

    Finally, there is the “savior.” The “savior” may approach elders with an idea in such a way as to ignore—and not even inquire—whether the idea has been tried before or even if it is under way. The disrespect for the experiences and previous work of elders contributes to the stasis and lack of progress of our people. Perhaps the reason is related to immaturity but at the same time, there are young people who are mature enough to not need the constant attention.

    It is entirely possible that the “saviors” mean well, but the “intent” vs “content” test must show consistency. As an elder, I realize that as long as the destination is the same, there is more than one way to get there. Dr. Frances Cress Welsing frequently discussed the, Nine Areas of Human Activity, so we know that if we consider Health as well as Environment, there are at least now eleven areas that must be dealt with.

    Honest, sincere and respectful communication is an answer to this profound quandry. It makes no sense for each generation to try to rediscover the wheel. There MUST be orderly intergenerational communication in order to facilitate the intergenerational transmission of knowledge.

  • Monday, November 05, 2018 1:04 PM | Anonymous member (Administrator)

    In the Beginning

    “African people are indeed at a crossroads. Only clear thoughts and purposeful actions will determine if we will take the right road. But before we can successfully choose a road, we must solve our problems of spiritual and identity confusion.”   -- Dr. Asa Hilliard III

    One of the major problems that has created our identity and spiritual confusion is that we have allowed those who would oppress us to tell our story. Unfortunately, they have no interest in telling our story in a way that would empower us.

    Surveying the landscape of public opinion and social media one finds an absence of any dialog that illuminates and elevates American culture let alone Afrikan culture. In fact, what we find in American discourse is a burgeoning amount of social and political ignorance. America now has a president who is more ignorant than a third grader. What’s worst is the number of men of Afrikan ancestry who because of agnotology (culturally induced ignorance Proctor, 2008) find it difficult to separate themselves from their oppressor (Kanye). It is time for the Afrikan story/experiences to be told in a way that empowers, illuminates, and elevates Afrikan culture and makes sacred their experiences as a people. There must be a mass movement to end the effects of agnotology in our communities and there must be a telling of that story in a way that would help us end our spiritual and identity confusion.

    To do this we must start our story from the beginning of recorded history. We must start from the time man became conscious of himself. Today, there is no argument among anthropologist that human history began on the continent of Afrika. Yet it is never asked what the first homo sapiens thought, what they did, when they became conscious of themselves?

    It is as if Afrika remained dark until Europe brought the light. Reality starts with understanding that human beings are social animals. Human beings exist in societies, they exist in groups, and are born dependent with extended periods of dependency. It is there social relationships, Relations with those who give them life, that governs their thought’s and behaviors as they try to resolve or solve the questions of life.

    According to western civilization man exists as an independent individual. This is found in the works of Descartes “Cogito, ergo sum”/I think therefore I am and in Darwin’s idea of survival of the fittest.

    Afrikans understood that the individual exists for the social unit not for himself/herself (Mbiti 1970, Gyekye 1996). Individuality (Genetic Variations Lipton 2016, Diop 1991, Bradley 1991, Bradley 2013 ) becomes important and critical in helping human beings solve or resolve the problems they face. These differences or genetic variations contribute to the survival of the species. A major problem facing any society is maintaining the balance between what the society needs, and what the individual needs in bringing forth their creative spirit. Through trial and error, dealing with climate and environment changes these early humans came to appreciate that human beings are social animals and they respond more effectively and efficiently to these changes when they come together as a group. One of the many lessons early man learned was if it requires effort it requires others.

    When a collective group of people come together to solve and resolve the problems they face they create what social scientist call culture. Dr. Maulana Karenga once define culture as the “vast structures of behaviors, ideas, attitudes, values, habits, beliefs, customs, languages, rituals, and practices which give people: a general design for living and patterns for interpreting reality”. Dr. Marimba Ana would add to this definition by saying “Human culture is defined by the shared or common experiences of a particular group (i.e. Biogenic, historical, and environment).” The type of culture, consciousness (mind, thought), conscience (heart, inner spirit), a collective group of people exhibit reflects the type of history, the type of environment they live in (Diop 1978, Bauval 2011, Assmann 2002) and experiences they have undergone as a people.

    Ultimately, one must see culture as a tool human being use to deal with the world. It is the instrument humanity uses to confront reality and adapt to that reality. More importantly, it is the instrument we as human beings use to attach reality to ourselves. Culture will determine the kind of consciousness and conscience we will have and the kind of consciousness and conscience we have will determine how we adapt to reality. In this way Consciousness becomes empowering. Power is the ability to do something to change something. This gives human beings the ability to adapt to different situations and to make changes as necessary.

    Culture is not static, it is dynamic. Some people of Afrikan Ancestry see Afrikan culture as being stuck somewhere in the 13th century. Afrikan culture is not stuck in one time or space, it is constantly changing and evolving. What makes Afrikan culture empowering is it is designed to operate in the interest of Afrikan people.

    Afrikan consciousness and conscience is measured by how it advances its people and maintains their survival. An Afrikan consciousness and conscience must be at the center of their cultural concerns and interest. Human history is the story of the experiences of a collective group of people from their beginning as told by them. Human history starts with the inhabitants of the continents of Afrika. Afrikans are the oldest living humans on earth and have the longest and deepest experiences in human existence. There is no human history prior to Afrikans becoming homo sapien sapien. At the Dawn of human consciousness and conscience our ancestors created what social scientist call values. Values are those things we prefer, those things we see as right, and those things which determines our behavior. Values, culture, Consciousness, and conscience are all types of power.

    If we let another group influence our values, culture, consciousness, and conscience, they have power over us and use it to empower themselves. When we speak of Afrikan culture we must make sure it is not reactionary. Even though Afrikan Culture on the continent and in the diaspora has gone through two thousand seasons of death, destruction, domination, and deception caused by white supremacy; this cannot be the determining factor of who we are as a people. If we are to change the conversation found in public discourse, then people of Afrikan ancestry can no longer adopt those things that do not illuminate and elevate our culture.

    Afrikan stories of creation/genesis are the first stories and the longest running stories. With the birth of humanity, we find Afrikans were the first humans that brought moral ideas and ideals into existence. When we study Afrikan thought and behavior we are studying the first thoughts and behavior of human kind.

    Afrikans established their collective thought and behavior around 4 major concepts that social scientist (Wright 1976, Mills 1999, Berger & Luckmann 1966) have deemed important in the development of civilization:

    1. Social Theory: determines the destiny of a people by establishing guidelines for life.

    • It defines their relationship with other living things,
    • Values and rituals
    • Methods of education
    • How enemies are dealt with

    2. Social Order: Fundamental way in which the various components of society work together to maintain the status quo.

    • Social order is an on-going human production
    • It is produced by man/woman in the course of his/her on-going externalization
    • Social structures, institutions, social relations, social interactions
    • Cultural features such as norms, beliefs, and values acceptable thought and behavior

    3. Social Contract Theory: it is a way a group of people who are equals agree to establish civil society and or government.

    The Social Contract is several contracts in one:

    a) “Contract” an agreement between two or more people to do something.

    b) Political Contract: is an account of the origins of government and our political obligations to it.

    c) Moral Contract: is the foundation of the moral code established for the society, by which the citizens are supposed to regulate their behavior.

    4. Ideology: The body of concepts and models reflecting social needs and aspirations of a group or a culture

    • forms a System of ideas and ideals
    • forms the basis of economic or political theory
    • forms societies beliefs, ethics, doctrines, creeds, faith, teachings, theories, and philosophy

    It was our Afrikan ancestors who conceptualized and conceived Ma’at (Truth, Justice, Righteousness, represented as the Feminine principle of creation) as an interrelated order of existence in human functioning and human development (Karenga 2006, Assmann 2002, Diop 1978, Obenga 1992). Ma’at became the central element in what was meant to “be human”.

    To answer Dr. Hilliard question of choosing the right road we must recover, remember and restore the what, the when, the how, the why, into our who. To paraphrase Dr. John Henrik Clark, it is the duty of the social, the political, and the economic scientist to answer the question: how will my people maintain, sustain, and perpetuate themselves on this earth? In other words, how do we solve or resolve the problems of food, clothing, shelter, safety and security needs (Maslow, Diop) as a collective group of people. History and heaven are waiting on us. Ase!!!

    References and Bibliography:

    Wright, B PhD (1976) essay “Mentacide”

    Berger, P. L. and T. Luckmann (1966), The Social Construction of Reality: A Treatise in the Sociology of Knowledge, Garden City, NY: Anchor Books

    Mills, C.W. (1999), The Racial Contract. Ithaca, New York. Cornell University Press

    Carruthers, J. (1995), MDW NTR: Divine Speech. Red Sea Press, Lawrenceville, NJ

    Assmann, J. (2002). The Mind of Egypt History and Meaning in the Time of the Pharaohs. New York: Metropolitan Books Henry Holt & Company, LLC.

    Browder, A. (1992), Nile Valley Contributions to Civilization. Washington, DC: Institute of Karmic Guidance

    Hilliard, A. G. III (1997), SBA: The Reawakening of the African Mind. Gainesville, FL: Makare Publishing Co.,

    Ani, M. (1994), Yurugu: An African-Centered Critique of European Cultural Thought and Behavior. Trenton, NJ: African World Press

    Karenga, M. (1982), Introduction to Black Studies. Los Angeles, CA: Kawaida Publications

    Karenga, M. (2006). MAAT: The Moral Ideal in Ancient Egypt. Los Angeles: University of Sankore Press.

    Obenga, T. (1992). African Philosophy. Paris: Per Ankh s.a.r.l.

    Mbiti, J. S. (1970). African Religions and Philosophies. Garden City, New York: Anchor Books, Doubleday.

    Diop, C. A. (1978). Cultural Unity of Black Africa. Chicago: Third World Press,

    Diop, C. A. (1991). Civilization or Barbarism: An Authentic Anthropology.

    Brooklyn: Lawrence Hill Books

    Gyekye, K (1996). African Cultural Values: An Introduction. Legon, Ghana: Sankofa Publishing Company

    Bauval, R., Brophy, T (2011). Black Genesis: The Prehistoric Origins of Ancient Egypt. Rochester, Vermont: Inner Traditions Bear & Company

    Maslow, A. H. (1943). A Theory of Human Motivation in Psychological review. Richmond, CA: Maurice Bassett Publishing

    Proctor, R.N. (2008), Agnotology: The Making & Unmaking of Ignorance. Rosewood, CA: Stanford University Press

    Lipton, B. H. (2016) Biology of Belief. Carlsbad, CA: Hay House Inc.

    Bradley, M. (2013). Chosen People From The Caucasus. Third World Press

    Bradley, M. (1991). The Iceman Inheritance. Canada: Kayode Publications

  • Wednesday, July 05, 2017 12:25 PM | Anonymous member (Administrator)

    What does America's independence day mean to People of Afrikan Ancestry?

    This week all across the United States people will be celebrating America's independence from Great Britain. The question those of us of Afrikan Ancestry should be asking ourselves is "What does America's independence day mean to People of Afrikan Ancestry?"

    In 1852 Fredrick Douglas gave a speech entitled "What, To The Slave, Is The Fourth Of July". He admonished White Americans for desiring freedom for themselves while at the same time having slavery as an American institution. He said, "New York has become as Virginia; and the power to hold, hunt and sell men, women and children as slaves remain no longer a mere state institution but is now an institution of the whole United States."

    We as people of Afrikan Ancestry sometimes get so caught up in America's Independence that we forget that we were still enslaved when America obtained its Independence. For that reason alone the fourth of July cannot mean the same thing to us as it does for those who are the descendant of the people who once enslaved us. We must view this day through the eyes and lenses of our ancestors.

    It is important we begin to see that America's 4th of July celebration of freedom was not our day of freedom. This does not mean we should not celebrate the ideals and ideas of freedom, independence, and liberation. We should celebrate freedom from our own perspective and through the lenses of our historical experiences as oppose to someone Else's.

    We must in our celebration come to know and understand the difference between Independence, freedom and liberty. Independence implies the ability to stand alone, without being sustained by anything else. Freedom implies an absence of restraints or compulsion. Liberty implies the power to choose among alternatives rather than merely being unrestrained.

    The fourth of July for us as people of Afrikan Ancestry should be a day to reflect on the freedom our Ancestors sought and gave their lives for. This should be a day of remembrance for those Ancestors who through their blood, sweat, and tears fought for our independence. This should be a time when we give thanks to those ancestors who understood that we must not only have freedom and independence, but we should also be liberated from the ideas and ideals of our enslavers and oppressors.

    To those of us who want to celebrate the 4th of July, let’s celebrate it in the name of our Ancestors. Celebrate it in the pouring of libation for those who fought for our freedom, independence, and liberation. Let our ancestors know that we have not forgotten them and their sacrifices.

    We must remember those who gave their life to our struggle and those who chose to live. If some of our ancestors had not chosen to live and to endure the incredible hardship of slavery and oppression none of us would be alive today.

    Let us at this time rededicate and recommit ourselves to repair that which has been damaged, restore that which has been ruined, and recover that which has been lost. We must reflect, remember and give thanks to our freedom fighters. Let us celebrate our heroes/sheroes for their sacrifices.

    Last but not least, let us have a conversation with our children about our struggles of yesterday, today, and tomorrow.

    Aluta Continua

    Ase!!!

  • Thursday, October 13, 2016 4:25 PM | Anonymous member (Administrator)

    By: Baba Derrick Jackson

    The Importance of Beginnings

    Recently, the Smithsonian Institute opened a new museum of Afrikan American history and culture. There are over 37000 artifacts on display which is quite impressive. It is my understanding that it took 12 years of politicking, planning, and fund-raising in order to bring this monument of history and culture to Afrikans in America into fruition. Kudos to those who were instrumental in making this happen. This is a very important chapter in our long Hi (gh) story and narrative. What I understand from those who were involved in the planning and production of the museum the exhibits only tell the story or narrative of Afrikans who came to America in the hauls of ships.

    This saddens me if it is true, because no one should start their story or their narrative in the middle of the story. All people should start their Hi (gh) story from the beginning. When we understand our story from the beginning our oppressors cannot claim that our genius, our imagination and our creativity was a product of our enslavement. In this way we truly pay homage to our ancestors, to our yet unborn and to our children who should be the reason why we tell our story. When we start our narrative from the beginning then we find "The Creator" involved in our coming into existence. We can then see the Creator as the source of our genius, our imagination and our creativity.

    We must tell our story from a time period in history known by many historians and anthropologist as pre-colonial Afrika. We must always ask and answer the question "what were we doing before the first person of European ancestry ever showed-up?" It is important to know that we had our own language, our own sense of family, culture, systems of Government and administration. We were planting, farming and cultivating crops. We had our own sense of the "Creator". We were designing and creating what many have called the first civilizations known to the world long before the first person of European ancestry ever stepped out of their nomadic, cave dwelling life style.

    Despite being subjected to the harshest and most cruel system of enslavement, our genius, our imagination and our creativity was displayed in how we knew how to plant and when to plant. How we knew how to build and develop cities, lay road and use the healing arts to administer medicine to the sick. It is our genius, imagination and creativity in knowing how to cook food from the scraps that our enslavers threw away that sustains some of us today. When I think of the many times I would look in the refrigerator and see nothing to eat and my Mother would come right behind me and see a whole meal to cook for her family. That is the everyday genius, imagination and creativity that show ordinary people doing extraordinary things.

    When we know about pre-colonial Afrika we begin to understand how is it that two years after the end of the civil war we were sending people to congress. We were building institutions of education and rebuilding families not based on our oppressors understanding of family, but on our understanding of family. Our understanding of family is what Dr. Wade Nobles calls the "extended - self". The first 50 years after emancipation is one of the most important time periods in our history and cultural development in America but it can never be fully understood until we know and understand what we accomplished before the first person of European ancestry ever knew the Afrikan being.

    We are not the by- product of our enslavement, we are in the image of our Creator. Our Hi (gh) story begins at the foothills of the mountains of the moon known as Kilimanjaro. We owe it to our ancestors, our children, our yet unborn, and most of all we owe to our Creator (No matter the name we give this Divine entity) to start from the Beginning. I will go to the museum and I highly recommend that we all go. Just remember, this is only a chapter in our Hi (gh) story. It is not our whole story. 

    Ase!!!

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