KRST UNIVERSAL TEMPLE

Who Writes History...And Why?
Submitted by: Nana Burnett W. “Kwadwo” Gallman, Jr. MD, Temple Elder

In the Western world, there is a “science” that studies almost everything. So...historiography is the study of the writing of history. When I was in school, I actually hated history. It was taught in such a boring manner. That is not a reflection on my teachers because, that is how they were taught. Memorizing names, dates and highlights was a chore in itself so rarely did any of my classmates or I ask the questions, “Is this true?”, “Is this accurate?”, “Why was this considered important?”, “Was there something else about this that was left out?”. We didn’t ask because we were so glad when the class period ended that we dedicated no more thought to history. I have often felt that history was made boring intentionally. As time has passed and my interest in history has increased, I have looked for the answers to those questions and, in some cases, have discovered a few answers.

          One example that I will start with is the myth that Columbus discovered America. Before going on, Columbus never set foot on the North American continent so that statement is patently false. But then, how can someone discover a place where there are already people living there? It’s like me walking into a house and “discovering” the den and claiming the televisions and books and computers and furniture and everything else in that room. The deeper consideration is how the people who lived there were stripped of their humanity. They were put into a place where they didn’t even count. So, the re-telling of the story always glorifies Columbus and the other European explorers. What is not told is the story of how the native people were slaughtered, enslaved, raped, kidnapped and dehumanized.

          There is an Afrikan proverb that states, “Until the history of the hunt is told by the lion, the tale of the hunt will always glorify the hunter.” This is actually quite profound because as people of African origin (I use the term Ausa or Afrikans from the United States of America), our history has been taught to us by the same people who kidnapped and enslaved our ancestors. Of course, they will tell a story that is favorable to them.

          Another falsehood that has been repeated so much that people accept it as being true is that fact that the ancient Egyptians looked like the actors Charlton Heston and Elizabeth Taylor. Truthfully, the ancient Egyptians looked more like Denzel Washington and Viola Davis than Heston and Taylor. Remember, Egypt is in Afrika and not some made-up place called the Middle East (middle of what and east of where?). Why is this important? The answer leads to another falsehood. We are taught that everything good started with the Greeks when the truth is that many of the Greek names that we revere actually studied in Egypt (Pythagoras, Solon, Plato, Eudoxas, etc). Even though these Greeks are honored now, when they tried to teach their people at home in Greece what they learned in Afrika, many were persecuted and even killed for “corrupting the young” (as the case of Socrates). So, the philosophical and mathematical discoveries that are attributed to these Greeks were actually Afrikan in origin.

          The topic that I’d like to concentrate on here, however, is the topic of race riots. When many, if not most of us hear that term, we think of the way that it has been described to us. We think of the urban rebellions of the 1960’s or maybe even some of the recent demonstrations following the too-many executions of innocent black people by police or vigilantes. However, the term originally referred to mobs of white people killing black people.

          This past May marked the hundredth anniversary of the massacre of black men, women and children at Tulsa, Oklahoma in 1921, destroying what was called Black Wall Street. There has been much discussion about this and so many people are “shocked” to find out the details.

          Another massacre took place in Rosewood, FL in 1923 in which an entire all-black town was wiped out basically because of the jealousy of whites to the prosperity of the hard-working Ausa inhabitants of that town. A movie was made about this but was excessively fictionalized.

          However, many more race riots occurred all over America. We may never know the true numbers, unfortunately. Many of these race riots occurred at two important periods of history: firstly, many occurred just after Reconstruction attempting to intimidate the formerly enslaved Afrikans to either not vote or to vote for the racist Democratic party of that era or they occurred during or around the “Red Summer” of 1919 which saw many lynchings and massacres. Here in South Carolina, there were at least three race riots: The Hamburg Massacre in Hamburg, SC in 1876 in which more than six Ausa were murdered (interestingly, a future governor played an important role in that massacre), the massacre in Ellenton, SC in 1876 which saw more than 100 Ausa killed, and the Charleston, SC massacre in 1919 which saw more than six Ausa killed. Unfortunately, we will probably never know the accurate number of fatalities because we have to depend on the records of newspapers and law enforcement, which were usually recorded by racist journalists and law officers who were sympathetic to the murderers (and some may have participated).

          Race riots that have been documented occurred in Clinton, MS, Thibodaux, LA, Atlanta, GA, Springfield, IL, Slocum, TX, East St. Louis, IL, Longview, TX, Chicago, IL, Washington, DC, Elaine, AR, and Ocoee, FL.

          One of the most remarkable race riots, however took place in Wilmington, NC in 1898. It is remarkable, not only because more than 300 Ausa were murdered but because this is the only time in recorded American history in which a legally elected government was successfully overthrown by a violent coup.

          Whenever these stories are told, very little attention is given to the fact that we fought back! We were not docile and were not just cowering in a corner, hiding. We fought back, often against tremendous odds. This fact is frequently left out when these massacres are discussed by the “mainstream” historians and journalists. We should remember that right after Reconstruction, many Ausa had formed gun clubs or militia and had access to weapons. Many former Civil War veterans led the defense of their communities. Also, the “Red Summer” of 1919 occurred at the end of the so-called World War One (which some consider to be the result of an inflated sibling rivalry that was named in a grandiose manner). Many Ausa veterans who had been well treated and respected in Europe came home to hateful, vile racist treatment and were unwilling to tolerate it.

          These race massacres have continued. We certainly cannot forget the Orangeburg massacre at South Carolina State College in 1968 in which four unarmed students were murdered and scores more were injured when out of control law enforcement opened fire on innocent student demonstrators.

We also have to remember Philadelphia, PA in 1985 when eleven Ausa men, women and children were killed by the police by a bomb dropped on their home. When the smoke cleared, sixty-one homes were destroyed. Ironically, when the bomb was deployed, Philadelphia had an Ausa mayor. Finally, the heinous, cold-blooded murder of nine people at Christian Bible Study in a church in Charleston, SC in 2015 should never be forgotten.

          Although historiography is a big word and may be intimidating, the meaning should always be remembered. It is our sacred duty to uncover the truth of what our ancestors contributed, experienced and created in the service of mankind. We should also make sure that our children  and our grandchildren’s grandchildren benefit from this knowledge.

Lets Talk About Ignorance
Submitted by: Nana Burnett W. “Kwadwo” Gallman, Jr. MD, Temple Elder

Even though being called ignorant is often intended as an insult, in reality it isn’t an insult at all. Simply put, to be ignorant just means that a person doesn’t know something. It means that they are unaware or uninformed. Not knowing something is not bad in and of itself, however, it is when a person doesn’t know and doesn’t want to know that it becomes a bad thing. I call that stupid.

So, now. Did you know that there is a science that studies ways of making people ignorant? That science is called Agnotology, which is formally defined as the study of culturally induced ignorance or doubt. It has been used for many years without the public being aware. Perhaps the best-known example of the use of Agnotology is the way that the big tobacco companies were able to hide the fact for so many years that cigarettes (indeed, tobacco) was harmful to our health. The big tobacco companies were aware of that fact for many years before it became public knowledge. Many lives were lost because of that induced ignorance.

The use of Agnotology that has not been discussed, however, is the way that history has been manipulated to hide the truth. The purposes differ. There may be political purposes as well as psychological, spiritual or cultural purposes. Regardless of the purpose, however, for people of Afrikan Ancestry, Agnotology has been devastating.

How is ignorance induced or created? There are five ways that have been used:

1. Deliberate or inadvertent neglect. This refers to the fact that certain events are ignored. This can be intentional or due to the fact that certain facts are not considered important.
2. Secrecy and suppression. This is intentional hiding of historical facts. Most people don’t realize that Afrika had thriving, literate civilizations with complex governmental structures and universities with law schools and medical schools long before coming in contact with any white people.
3. Document destruction (or creation). An example would be the way that the American Historical Society and the Daughters of the Confederacy manipulated textbooks and history classes to make people believe that Reconstruction was a failure.
4. Unquestioned tradition. Glorification of everything Southern before the Civil War makes that tradition seem wonderful when this was a less-than-ideal lifestyle for anyone not white, not rich and not male.
5. Culturopolitical selectivity (inherent and avoidable). This is cultural chauvinism where a person deems their own culture and/or political opinions superior and suppresses opposing views.

Once ignorance has been created, there are at least three kinds of ignorance:

1. Native state. This refers to the state of mind before knowledge has entered the brain. Before taking a course on algebra, we are ignorant of that subject.
2. Selective choice. Another name for this is cognitive dissonance, which Frantz Fanon described as having a strong belief that a person holds on to even after being given evidence that this belief is not true. When this happens, the person will ignore or deny anything that doesn’t fit in with their belief. This kind of ignorance is rampant in America today.
3. Deliberately engineered strategically. This is what has happened to people of Afrikan Ancestry in the world. Our memories (history) have been altered and, in some cases erased. In an individual, this can be called amnesia but in a group of people, it is called ahistorical. Ahistorical people are more prone to what is called internalized racism. This is when a person, has subconscious self-hatred which they express in their actions towards people who look like them. The fact that this has been (and is) “a thing” is exemplified in this quotation: “We have, as far as possible, closed every avenue by which the light may enter the slave’s mind. If we could extinguish the capacity to see the light, our work would be complete. They would then be on the level of the beasts of the fields.” This was spoken by Henry Berry in the Virginia House of delegates (Slave Debate of 1831-1832), January, 1832 (five months after the Nat Turner Rebellion).

Hopefully, it is obvious that relearning and reclaiming our history is mentally liberating and psychologically healthy.

From the Pastor's desk
"What does America's independence day mean to People of Afrikan Ancestry?"  - By Baba Derrick Jackson

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 descendent 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.

Our freedom began in 1865 with the end of the civil war. Our independence began with the passage of the 13th, 14th, and 15th amendments. Our liberation began in 1876 with the end of reconstruction when we as a people began to understand that we had to make different choices than the ones being offered by" Jim Crow".

The question we must ask ourselves today is, are we any better off socio-economically than our enslaved ancestors? Yes, we have a President of Afrikan Ancestry, but are we any better off as a people. When we look at the socio-economic indicators showing where we were under the slaves codes we find we were at the bottom, and when we look at those same indicators today we still occupy that same position. The fact that we have not progressed is a testament to how far removed we are from the struggles of our Ancestors.

To those of us who are still fighting for Afrikan liberation, God speed. To those of us who are still sucking on the breast milk of those who enslaved our ancestors it is time to wake-up and free yourself. Liberate yourself from the milk of dependence. Suck the breasts of freedom, and independence, and drink the milk of liberation from your Ancestors.

Let us at this time 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!!!
Baba Derrick

Douglas, Frederick (1852): What, to the Slave, is the fourth of July? found in the book Great Speeches By African Americans edited by James Daly (2006) Dover Publications, Inc.

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

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 that 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 indefinitely) 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 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 that 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

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 the former enslavers 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 anthropologists that human history began on the continent of Afrika. Yet it is never asked what the first homo sapiens thought or how they began to communicate with each other? What did they do and 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-relationships with those who gave 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”/ “ 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 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 defined 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 Ani 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) and conscience (heart, inner spirit), a collective group of people exhibit reflects the type of history and 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 beings 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 that 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 determine 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 scientists (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 society’s 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 have 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 so broken that 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 we are doing and move with intentionality.

We, as people of Afrikan ancestry, in order for us to survive will need to re-imagine what our 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

Continue to Part II

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.

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

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

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

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.