We Need Water

Water is life. Water can be death. Water is everything. Jay Z did a wonderful job of publicizing the desperate need for clean water on his MTV documentary. I myself had a 7 year old relative die in Africa of unsanitary water related disease. According to the Pacific Institution Research Report, 135 million will die from water related diseases by 2020 if basic basic human water needs are not met. The Roundabout play pump is one of many excellent innovations and should be investigated. Check out this video on the Elephant Pump being utilized in rural Africa.

This is Our Planet Too

Within the contexts of developing life sustaining institutions for the purpose of nationbuilding, Africans cannot leave the well being of Mother Earth out of the equation. We can build all the magnificent physical structures that we want, but if we don't protect and maintain our land then it is all for naught. My younger brother, who was born and raised in Tanzania once told me that no matter where Black people resided, that they were still country. Being a city boy, I thought he was just speaking out of his neck. But it wasn't until years later that I realized that he was talking about our inherent and ever present connection to Mother Earth.

Despite this connection, the Environment is all too often and erroneously viewed as a "White people" issue. The irony is that we along with other people of color have always been the stewards of the Earth, while the European has and is the primary culprit of global climate change, the waste and selfish use of natural resources, and the general destruction of nature. No, I am not a tree hugger, but I am an African that realizes that one cannot properly claim to be an African without a concern for the environment. That is as natural to being African as Maat. All Africans are by nature environmentalist. This is evidenced in our spiritual belief systems, where the connection, respect, and veneration for creation is paramount.

When conceiving of and developing our institutions and infrastructures we must make sustainability the central focus. Aside from altruism and the health benefits that are innate to this methodology, it just makes good economic sense. As the vast majority of Africa has never even experienced a minimal amount of modern development, the opportunity is ripe to develop a sustainable infrastructure. As opposed to the so called developed world where the overproduction of harmful and dangerous methods of development make it nearly impossible to make large scale change of the status quo; in Africa the opposition would be minimized as it essentially would not be replacing existing infrastructures and institutions, but creating it. The only significant costs would be upfront with many sustainable technologies such as solar and wind power . Image the economic benefits of poor people not being forced to pay monthly utility bills. Image the economic benefit of having a reliable source of electricity to power computers, homes, vehicles, businesses and schools.

African people must stop thinking that conservation and sustainability are other people's issues, or that we have more pressing needs. Taking care of our Earth will have positive externalities for our people that are unimaginable. Sustainability is not just an act, it is a mindset and way of life. Our traditional notions of community can serve as an outgrowth of our sustainable activities. The two ideas are completely synonymous. Sustainability is communalism.

Ghana Hip Hop

Peace Family! Please forgive the delay. Big shots out to my sista for providing this video. Continuing in our theme of reuniting and rebuilding the African family, please check out the video below of this dynamic Ghanaian rap group. Their artistry exemplifies the power and importance that culture plays in our reclamation. It is also fitting that an African nation that has been at the forefront of Pan African activity produced these young brothers. The time is ripe for us to come back together. Let's get to work.

The Case for Investing in Tanzania

A visionary and Pan Africanist, Tanzania’s first president Julius Nyrere implemented what he called the Ujamaa campaign, which was aimed at uniting the country around traditional African values, while at the same time abolishing the destructive vestiges of tribalism that has ravaged much of the African state. Marina Ottaway states that Africans tend to make their national identity secondary to their ethnic identity because there are greater benefits to being aligned with their own group because of the near total lack of governance and infrastructure in many nations. Through tactics such as education campaigns which dropped the illiteracy rate to 9.6 percent by 1986, and making Tanzania the only country to make an indigenous African language (Swahili) the national language, he was able to affectively foster a sense of nationhood and subsequently reversed the paradigm that is so common on the rest of the continent. This national sense of unity has given the country an astounding amount of stability in a region that has seen its share of upheaval (see Democratic Republic of Congo, Uganda, Rwanda, and Burundi). Despite not possessing a mono ethnic society like Botswana, it has similarly established national unity. Like most other African countries it originally followed socialist economic doctrine, but has been able to avoid ethnic clashes. It is also similar to most of the continent in that it has many marketable resources, but lacks a major “cash cow” such as diamonds or oil.

Tanzania is one of the primarily Swahili speaking East African nations, with extreme political and locational advantages to become an economic powerhouse. Despite being one of the poorest African nations with a paltry per capita income of $221, unique conditions make its potential undeniable. Its relatively large market is composed of 36 million people and has $10 billion GDP. It is a member of both the East African Community (Kenya, Uganda, and Tanzanian, with Rwanda and Burundi set to join soon) as well as the aforementioned Southern African Development Community (14 countries and a combined population of 215 million). The East African contender is bordered by the Democratic Republic of Congo, Rwanda and Burundi to the East, Uganda and Kenya to the north, and Zambia and Mozambique to the south. It also has connections to several strategic bodies of water which include the Indian Ocean, Lake Victoria, Lake Tanganyika, and Lake Nyasa. The three major ports of Dar es Salaam, Tanga, and Mtwara make Tanzania accessible by sea, while international airports at Dar es Salaam and Kilimanjaro make it accessible by air.

Due to the economic policies implemented by Nyrere (which mirrored the socialist leanings of so many other African nations at independence) the country is a relatively late economic bloomer. Despite its early struggles, a look at the current economic environment is very encouraging for investors. Being a late comer to Foreign Direct Investment (FDI), Tanzania has seen great increases in FDI over the past ten years. From 1986-1991 the country only received about $2 million in FDI, while from 1995-2000 it received $1 billion. By 1992 annual inflows had increased to $12 million, and accelerated at a rapid rate each subsequent year, reaching a sustainable $150 million by 1996, and $193 million in 2000. Considering that the country had no inflows only a few years ago, the rapid growth is impressive. The mid to late 1990’s positioned Tanzania to be considered a serious player in the arena of foreign investment, as it began to encompass more of the share of the regional and continental pie. From 1991-1995 its share of FDI inflows in least developed countries was 2.7 percent, but doubled to 5.3 percent from 1996-1999. Its share of Sub Saharan inflows increased to 3.3 percent from 1.5 percent in the same time period.

Perhaps the greatest opportunity for FDI comes in the Agriculture and related industries sector. Tanzania views this as potentially vibrant investment opportunity with a land suitable for the cultivation of a variety of products such as tea, coffee, tobacco, sisal, cashew nuts, sugar, pyrethrum, cotton, and jatropha. Agriculture provides a livelihood to 80 percent of the country’s citizens, who mainly live off of subsistence of only 2 hectares of land or less. But since only about 7 percent of FDI goes into this sector, and less than 10 percent of the country’s irrigable land is developed there are ample opportunities awaiting investors. Forestry also has great investment potential with the country’s 33.5 million hectares of forests and woodlands. Opportunities in this sector include bee products (there 9.2 million honeybee colonies), and wood-based products.

Starting a business in Tanzania takes significantly less time (slightly more than half the average) than other Sub Saharan countries. Enforcing contracts also is cheaper and faster than other Sub Saharan countries. Access to land also seems to be a relatively painless process in Tanzania, as only 21 percent of large and 16 percent of very large enterprises reported it being a serious problem.

The history of the development of every thriving nation in the world is littered with examples of foreign investment. The United States could not have developed had it not had the initial foreign capital and resources of international investors to give the economy a jumpstart. When nations lack start up capital it is only logical to seek investment from outside sources to get the economic ball rolling. China and India are developing at such a rapid rate in large part because of this fact. Africa has far too many resources to be in a subservient position to any nation, continent, or lender. Obstacles to economic growth in countries like Tanzania can largely be overcome by Diaspora African investors that partner with the people of the country to develop the beautiful soil of Africa.

Don't be Mad at China

Unless you’ve been living under a rock for the past couple of years, you are aware that China is making moves on Africa like Jerome did Pam (from the TV show Martin). Due to its rapidly expanding economy, and its 1.3 billion people’s increasing consumption of resources such as oil, Africa in its weakened state has become the perfect “partner” for Chinese expansion. According to the Economist trade between China and Africa will double by 2010. But unlike Western imperialists, China is currently taking a “hands off” approach to African internal affairs. (The irony is that the long time communist country is behaving more in line with the Robert Smith laissez faire model of capitalism, than its descendents.) Therefore in their eyes there is no contradiction in doing business with a government like The Sudan (China currently comprises 70% of its exports), which at the very least epitomizes bad governance, as long as they benefit economically.

But believe it or not I’m not even mad at the Asian giant for its activities in Africa. I’m mad that the approximately 40 million people of African descent living in America did not beat them to the punch. Now this is an issue far too voluminous and dynamic to adequately address in a single blog entry, but a few key points need to be pointed out. Whether or not one subscribes to Pan African or African centered ideology, it does not discount the good economic and moral sense it makes to economically establish ourselves in our homeland (Yes it is your homeland). If considered a nation, African Americans would rank as the 11th most powerful consumer nation in the world, as we spend over $800 billion a year. African Americans are the most educated population of Africans in the world. African Americans live in a country where opportunities are plentiful. African Americans are potentially the most politically powerful group of Africans in the world. By virtue of being born in the U.S. African Americans have a responsibility.

It is an insult to the ancestors not to take advantage of our unique and advantageous position. Now we all know the historical, psychological, and sociological reasons for our present state, but maybe just maybe our salvation is in reconnecting to our place of origin. And maybe just maybe Africa’s salvation lies in reconnecting to its distant tribe. And no, I don’t just mean celebrating Kwanzaa, wearing a dashiki, sporting dreadlocks, reading Chinweizu, or taking a dance class. These are all good, but let us not confuse ourselves into thinking that these acts are anything more than complimentary aspects to our reconstruction.

It is no coincidence that African Americans were born with so much opportunity relative to Africans in other parts of the world. We can complain about our ghettos all day, but at least we have access to running water, our women aren’t being casually raped with rifle bayonets, our children don’t have to worry about being kidnapped to join a rebel army (please don’t try to compare it to gang recruitment), and our babies aren’t dying by the thousands of treatable ills such as diarrhea. Yes, we have it bad but not nearly as bad as our people in Bahia, Kingston, and Kinshasa.

With just a few practical measures, and investments we could not only benefit Africa and ourselves, but we would also begin to plant the seeds of reunification. Most our people our suffering insufferable hardships which constitute states of emergency, therefore our first strategic step should be to immediately engage ourselves in humanitarian relief activities, such as the donation medical and school supplies. Our energy and resources would initially be better utilized in a focused geographic area such as village or collection of villages in a region of a country with a stable government, progressive economic policies, as well as one welcoming to Diaspora Blacks (Ghana may be a good place to start). By initially focusing on a particular village or region, we will be develop a level of credibility and base of power and strength with our sisters and brothers, which can eventually be used as a headquarters for our expansion throughout the continent.

Once we have developed a relationship with our people via our humanitarian relief projects we can focus our energy on economic development activities. There is a plethora of simple yet powerfully effective economic develop projects already occurring that could have an immediate impact on improving the lives of our people. Many of these programs only need a boost from us to make a greater impact. These projects will provide not only economic relief to our people by providing them with self help opportunities, but also a psychological one as they can leave a state of despair and mere survival to one of planning and developing the next generations future. Supporting strengthening, innovating and some cases guiding existing African institutions and programs does not require all the money in the world, but could have immeasurable long term impacts. Once a thriving and sustainable economic sector is developed social development programs such as the building of state of the art primary and vocational schools will more easily be accomplished.

For more practical ideas on the economic development of Africa check out: http://www.timbuktuchronicles.blogspot.com/

The Importance of African Culture, Part 2

The aim of the American slave master may have been to deny the enslaved Africans of their collective culture in order to make them a better and more productive slave, but the spirit of the captivated Africans still found ways to maintain many fundamental cultural practices. Although most of the material aspects of African culture were stripped away, and traditional practices were banned, the principals between these practices were to a large extent maintained. Through all of the collective and unprecedented trials and tribulations that African Americans have undergone they have been able to maintain and develop aspects of African culture.

Though there are literally thousands of ethnic groups and languages spoken across the continent of Africa, there remain universal cultural commonalities amongst African societies from Senegal to Tanzania. There are an unquantifiable number of creation stories and rituals in Africa, but there are several universal spiritual beliefs and principals practiced among the various religions. Foundations such as ancestor communion (falsely referred to as ancestral worship), rhythmic dance, call and response, and lively music are all hallmarks of traditional African spiritual practice. Traditional African religions also propagate a metaphysical, holistic, and harmonious relationship between man, and the universe. The overriding theme is one of reciprocity and balance between all beings on the earth and the creator.

The vestiges of African spirituality can be seen in the Black church, where there tends to be a fever pitch of emotion and celebration that is akin to African religious rituals. The sermons that the preachers make are musical in nature, as the tones of their speech take on a humming and rhythmic pattern, with music often being played in the background while they speak. The crescendo of the music and activity until it reaches a fevered pitch that often causes parishioners to get the “spirit” and speak in indecipherable tones is reminiscent of African rituals where the purpose is to induce the collective spirit and become one with the creator.

The fast, gyrating dance movements that are seen performed amongst young African Americans in dance clubs, is rooted in African dance movements. Some of the dances performed by young Blacks is often viewed as obscene and lude, but when the dexterity, and complexity of such movements are considered they shadow African dance steps. The heavy influence of the drum in all styles of African American music whether it be Jazz, the Blues, Rhythm and Blues, Hip Hop, or Go Go is keeping in the tradition of the drum being the very foundation, essence, and means of communication for African music.

The old and profound African proverb which states “It takes a village to raise a child” has become cliché, but indicates the nature of traditional African communalism’s influence on the family structure. African American families (at least until recent times) tend to be extended in nature. I remember growing up hearing my mother and my grandmother’s stories about getting spanked by the neighbors when they were children. They would tell me that it was understood that every child in the community was a child of the community, and not simply of his/her biological parents. Not only was it accepted that another parent could discipline another person’s child, but it was actually expected and seen as that surrogate parent’s duty. The concept of “immediate families” did not apply at this time, only that of the extended “village” family, akin to the African families that Africans in America came from.

Often times other cultures become fascinated with the wide array of meanings that African Americans make out of Standard English words. Two young Black males may have a complete conversation in front of a person from another culture and completely befuddle the person about the topic of their discourse. The dismay of the observer due to the use of words that may have five to ten different colloquial meanings, as well as concocted words or sayings.

Many African languages, such as the Dogon in West Africa are symbolic in nature. Translation of these languages into English is inadequate, due to the many layers of meaning and symbolism that each word possesses. Written African languages such as hieroglyphics are often accompanied by drawings to convey the true meaning and spirit behind words. Though young African Americans may not realize where their use of language derives from, they are in actuality maintaining a vital component of traditional African culture. These deep seated African cultural characteristics never completely escaped the Africans once they arrived on the shores of America.

The Importance of African Culture, Part 1

Culture is the guiding force of every group and society. It is the driving force of all the actions that its members individually and collectively make. It dictates to its members their worldview, their values, norms, likes/dislikes, and approaches to dealing with other people. Essentially culture is the dominant dictating force in people’s lives. Unfortunately many of the problems within the African American culture derive from a lack of understanding about what culture is. Dr. Wade Nobles defines culture as “a process which gives people a general design for living and patterns for interpreting their reality”. Ali A. Mazrui states, “We define culture as a system of inter-related values, active enough to influence and condition perception, judgment, communication and behavior in a society.” The understanding of culture and its sphere of influence over all aspects of life leads to the understanding and cooperation with the people who are a product of that particular culture.

The basis of the problem of internal and intra-cultural conflict is that the aspects of African American culture that reflect African culture often time are belittled and devalued among its members, because they are dichotomous to European American culture. For example, the idea of even studying African spirituality is appalling to most African Americans, because they have been falsely taught that Africans were paganistic heathens before Europeans introduced Christianity to them (often times by force and coercion). Due to historical and modern day factors African Americans have adopted these erroneous beliefs about themselves.

The aspects of African culture that are so unique and beautiful are viewed as uncivilized and ignorant by those who seek to gain acceptance in the majority culture. When a person attempts to deny aspects of the self they are living in turmoil. When an individual hates an entire part of their essence, it makes it easy for them to harm another individual who may exhibit those same qualities that are so hated in the individual. This hate causes a constant inner battle in most African Americans because they look to other cultures to find the solutions to all of their problems without even considering their own. It is impossible to look to your own original culture for inner peace when you have been taught to believe that your ancestors’ culture produced nothing of value, and was completely unrefined and uncivilized. The acceptance of other people’s definitions of culture refinement has created a culture of inner turmoil inside of many African Americans, rather than a culture that is rooted in their native culture, yet also grows from learning about other cultures.

The internal and intra-cultural conflict manifests itself in ways that often go unrecognized as a continued denial of the African aspect of the African American self. One of the most common manifestations occurs when African Americans essentially attempt to put a “black face” on other people’s culture in an attempt to discover their own culture. I am not arguing that there are not aspects of other cultures that African Americans can benefit from, but the mistaken act of using another people’s culture to define one’s culture, inevitably causes inner cultural and intra-cultural conflict because the definitions for one’s own being are founded in a foreign culture. This behavior leads African Americans to put the struggles and obstacles of other people before the massive struggles of their own people. For example, African American Muslims will often spend more time fighting for and defending the Palestinian and Bosnian struggles, and not even discuss atrocities occurring in Northern Nigeria, and the Sudan. Any of the cases are worthy causes that should be fought and defended, but the inner cultural conflict in African Americans is evident when the African struggle is taken up without the same fervor as the Arab/Muslim struggle.

Many people would say that the African American Muslim is only defending those that they have a cultural and religious (religion is an aspect of culture) connection with. But the fact that an African American cannot see or is ignorant of the cultural connections that he/she has with Africans on the continent and the Diaspora speaks volumes about the conflict that has caused and created such a profound level of intra-cultural and disunity among Blacks in America.

Africa's Need for Scientific Development

Along with finance and economics there is perhaps no more vital discipline than science and technology to the growth and survival of a society or nation. Scientific advancement fuels a society’s economy, helps build and maintain its infrastructures, allows it to cultivate natural resources, improve the health of the citizenry, and generally improves the standard of living. Europe was just a small undeveloped collection of countries before they began to advance themselves by utilizing technology to conquer most of the known world. Despite being small in size and population, and possessing little natural resources, these countries were able to become wealthy with the use of science and technology. Though Europe is not unique in world history, their example speaks volumes about the power that science and technology can have on the development of nations. The potential development that science and technology could have on the continent of Africa, with all of its natural resources and population of over 800 million people is unfathomable. Individually African nations do not have the power and resources to bring about such a scientific renaissance, but collectively there are no limits to its advancements.

The continent of Africa has been the home of advanced civilizations and scientific discovery dating back thousands of years. The pyramids of ancient Egypt were so mathematically complex that many scientists cannot believe that their designs came from the minds of African men and women. The other Nile Valley civilizations of Africa which included mighty nations such as Meroe and Nubia mastered such disciplines as irrigation. The Dogon people of West Africa were master’s of astronomy and astrology centuries ago. The Grimaldi people of Southern Africa circum navigated the African continent and left writings all along the way thousands of years ago. Suffice it to say, scientific development in Africa is not a virgin undertaking, but rather is as germane to African societies as the drum. Traditional African scientific endeavors have always been based on the ancient Kemetic concept of Maat. Maat brings balance, and order to all of the creations of the universe. This concept is key because it directed African scientists to maintain a sense of balance with the environment when developing new technologies. Essentially, central to traditional African science was a primary respect for the environment. Therefore if a particular technology caused harm to the environment it was to be avoided.

The irony of Africa lagging far behind the “developing” world in terms of scientific endeavors, discoveries, breakthroughs, and is sad and disturbing. This irony is so prevalent because the trend is diametrically opposed to the history and legacy of African science and technological pioneering. There are countless organizations, foundations, and policies that focus on providing aid and assistance to Africa to fight such plagues as HIV/AIDS, poverty, civil war, corruption, and pollution. But these problems are merely symptoms of the foundational issue of a lack of development in the continent. From a purely natural resources perspective, Africa is “filthy rich”, as it contains nearly ever natural resource and product known to man. But in a world where the most powerful economies lie in countries with much less resource wealth such as Japan, and the UK, the African continent has become a mere afterthought. In the modern world where borders are disappearing with the advent of globalization, and quantum leaps in communication technology, knowledge is a much more important quantity than natural resources.

Can Africans Unite to Accomplish Such a Task?

The division due to the historical errors committed by Africans, and the foreign invaders from Asia and Europe, who instigated differences between groups, has led to the partition of an entire continent for more than 5,000 years. Disunity is a more destructive weapon to African development than any infectious disease, greedy lending institution, corrupt leader, or foreign aggressor. With this grim reality that has cultured an unhealthy African attitude critical questions must be addressed regarding the plausibility of a continent wide plan to promote science and technology. Can the innumerable ethnic groups put aside centuries’ old divisions and work together? Is it plausible for 54 sovereign nations to coordinate operations?

The short answer to this essential question of unity is yes. But due to the tremendous historical and contemporary obstacles facing African nations and African people, accomplishing such a task is a major uphill battle. The seeds of division have been sewed so deeply across nearly every society in Africa that it would be naïve to believe that successfully accomplishing the proposed goal in the short term is realistic. The poverty levels of the nations, along with astronomical debt have most stakeholders to view developing science and technology as a non-priority. Unfortunately many corrupt and/or incompetent leaders have usurped power in countries such as the Sudan, and Togo. Without a strong institution in place to monitor the funds or activities for the foundation’s goals, millions of dollars could be wasted or stolen.

Cheikh Anta Diop repeatedly stated that the biggest obstacle to African unity is tribalism. (Diop, 1991) The history of Africa goes far beyond what many historians call the colonial and pre-colonial periods. What must be understood is that many of the aspects of behavior and traditions that are commonly viewed as being germane to African culture are in fact adaptations of foreign concepts. Though many anthropologists and historians attempt to “sugar coat” the effects of the aggression and destruction by foreigners on Africa as a whole, the truth is that African culture and people have been compromised to immeasurable levels. Contrary to traditional African culture, tribalism has been propagated as a virtue, rather than a divisive force. This is not to say that different people occupying different parts of the continent should not celebrate the unique aspects to their subcultures. But tribalism occurs when groups become so rabidly nationalistic towards their own group that they are unable to connect and work with other groups that share many more similarities than differences.

Family First

There is nothing more vital to the development of society and nation than the family unit. This statement has become cliché and even fodder for those misguided Africans who believe that the mother-father model is antiquated and unnecessary. These people are complete fools. Due to the adverse affects European culture’s hegemony and all out hostility towards African culture, the family unit in much of the African world is all but destroyed.

The family nourishes, protects, and cultivates the nation. Like many Africans living in the West, I grew up in a single parent home headed by my mother, and co-piloted by grandmother. These two women exemplified African womanhood, and provided me with structured and disciplined home. Despite not having many material resources, I had comparable exposure to culture and places that rivaled children from much more affluent two parent homes. Though we were poor, one would never make that assumption from conversing with us, visiting our home, or monitoring our scholastic, athletic and artistic achievements. Am I writing this to boast? No, I am simply attempting to underscore the importance and impact that strong family units can have on the development of children. Yes there were drug dealers, drug addicts, thieves, killers, and prostitutes in my neighborhood. And yes there was a level of negative impact that they had on my development. But because of my family, I never viewed the “street life” as a viable vocation. The point is that you don’t have to be rich to talk to your children. You don’t have to be rich to stay in contact with their teachers. You don’t have to be rich to take them to the park.

Africans (particularly in America) have been conditioned to believe that their meager finances, somehow gives them license to behave in a savage manner. Some of us call it being “ghetto”, but most of us have come to believe that acting “ghetto” is somehow synonymous with blackness. We have come to pity ourselves to the point that we have not only become stagnant but are developmentally moving backwards.

As a generation “Xer” who grew up during the height of the crack, HIV/AIDS, and violent crime epidemic I never in a million years would have guessed that out situation could get any worse than it was in the 1980’s and 1990’s. SURPRISE! It somehow has.

Despite being in a far worse economic situation than we are today, and not having a fraction of the opportunities in European society, how was it that crime was much lower, entrepreneurship greater, and a general sense of civility and community infinitely stronger in the pre-Integration south than they are today? Naturally apologists will immediately point to the fact that there is a growing black middle class, higher enrollment in college, and more black millionaires than ever before. That’s nice. But making such an argument is akin to saying that someone in 1940 with $100 is worse off than someone in 2006 with $1,000. Just as inflation nullifies that argument, so too does the general improved state of affairs for all Americans compared to Africans nullify the aforementioned argument. Has there been a significant closing of the gap between African and White income levels? How about college enrollment for black men to their female counterparts? How about the outrageous proportion of blacks to whites in prison? How about murder rates? How about academic achievement? Let’s be clear, mediocre growth does not constitute progress. Having a few high profile examples of “success” like Oprah Winfrey and Bob Johnson does not constitute growth.

Again, what was it that allowed us to maintain thriving communities exemplified by the 27 "all black" towns of Oklahoma in the early part of the twentieth century? Aside from the obvious separation factor (which will be discussion topic later), one would have to point to the strength of the family unit. The strength of the family unit led to institution (Black doctors, lawyers, schools, centers of commerce) strength, which in turn led to community strength. Success stories such as Rosewood, FL and Tulsa “Black Wall Street”, OK were not without fault or issue but serve as wonderful models of strong, tight knit communities spawned by strong and stable families.

We had communities where every adult had license to discipline any child. These were communities where social services were almost unheard of because when Mama died, then Aunt Barbara took you in. These were communities where children learned the value of hard work and the importance of education. These were communities where Daddy had his shotgun ready if someone disrespected the women in his family. These were communities that were more traditionally African than they ever would have imagined.


Just as the notion of strong family and village was the bedrock of all African society and allowed them to develop great nation states, achieve excellence in the arts, sciences, and commerce, so to did it work for our communities in the West. The founders, influencers and developers of this nation typically did not come from dysfunctional (in the European sense) families. Generational wealth (monetary and otherwise) put men like Thomas Jefferson, John Rockefeller and John F. Kennedy in positions to dictate the formation of this society. Is this a coincidence? History unequivocally bears witness that this is a pattern for the formation of all villages, tribes, communities and nations.

Though institutions are the vehicle for societal development and perpetuity, they are impossible to create and maintain without strong family units. How can the average African even dare to think in institutional terms when they are constantly dealing with family drama, attempting to reconcile traumatic childhoods, and beginning their adult lives shackled with debt because their parents did not understand personal finance? A paradigm shift must occur in our conception of family in order for us to avoid extinction. In a civilized society the family is the source of strength and support for the individual. Sadly, we have gone so far from center as a people, that all too often our families are the major impediment to our growth.

But here’s the conundrum: How can strong families develop strong institutions when nearly everything in European society and culture is diametrically opposed to the African family paradigm?

Our task is far too great to complete with disjointed and dysfunctional homes. Our spousal responsibilities are just as important as our parental responsibilities. We can no longer haphazardly maintain our homes, and leave to chance the fate of the next generation of builders, strategists and freedom fighters. Cooperative marriages are infinitely vital to the dual responsibility of building strong institutions and family.

The great challenge is producing inspired and evolved offspring, while simultaneously developing institutions to propagate our culture to the masses. We cannot make the drastic error of continually sacrificing our own children’s well being in the struggle to develop institutions . We must attempt to produce supportive environments which cultivate African leadership and warriorship for our children. This takes a united intermediate and extended family approach,which is why it is so vital to produce cooperative and loving African male and female relationships as the foundation. Animosity and resentment towards the parents (and by extension the movement) is sewn into the children, when weak and inbalanced male-female relationships exist.

The most revolutionary act is to raise revolutionary children. One of the greatest failures of community activist is that they are often times ineffective in developing children who pick up the torch of resistance once they pass. The accomplishments that one makes in this short physical life are largely nullified when they bring dysfunctional and uninspired children into the world. Our goal for our children should be for them to be greater than us. Where would be today if our great warriors children were not only "as great" as their parents but greater? We must rid ourselves of the messianic and egocentric pathology that the fate of the movement is based upon our miniscule time on this planet. As our wise sage Aye Kwei Armah implores, "We must plan for millennia to come."