MALCOLM X CONFERENCE ON SELF-DETERMINATION

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MALCOLM X CONFERENCE ON SELF-DETERMINATION MAY 19-20, 2017, HARLEM NEW YORK CITY NY

A CALL TO CONFERENCE ON MALCOLM X’S BIRTHDAY

In honoring the 92nd year of the birth of Malcolm X, we are challenged to apply the lessons Malcolm taught us to the rapidly deteriorating conditions of Black people in America.

Conditions founded on chattel enslavement; passage of the 13th, 14th and 15th Amendments denying Black people the right to choose their destiny, chaining Black people to a second class citizenship of terrorism, cheap labor and poverty.

Conditions through which Black people have been forced and educated to believe that integration is the road to equality and prosperity, while in reality we exist just as separate and even more unequal than centuries ago.

Conditions which recognize the 12th anniversary of the Katrina Debacle, which journalist Jelani Cobb so accurately proposed should be seen as “a referendum on Black Citizenship in America”.
At any point in time, any or all our ‘rights’ are subject to arbitrary denial by any racist or ignorant bigot toeing the US policy of white supremacy.

Every social indicator puts us at the bottom – economic development, education, health, employment, housing, criminal and civil justice, infant mortality, and overall death rates.

Resistance at every turn has strengthened us in our struggle for freedom and today, continues to force us to clarify the meaning of fundamental change.

This history dares us to objectively define our colonized political, social and economic reality and chart a course toward our own development or perish. A mission that requires “real talk” to each other.

Those of us here in the United States have never really made a choice for ourselves as to how or by whom we should be governed. The US government has defined us as slaves, 3/5’s human, second class citizens, underclass, underprivileged, criminals etc.

The Malcolm X Conference for Self-determination seeks to push forward the direction of the Black Freedom Movement putting the issue of separation on Black People’s Agenda and the necessity of Black People’s right to choose; our right to a referendum / plebiscite on how our people will relate to this government on a fundamental basis.

We have a right to a “CHOICE” / we have a right to a referendum / a Plebiscite.

December 12th Movement / The Choice Campaign
FOR MORE INFORMATION CALL 718-398-1766

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National Black United Front National Statement on Missing Black Children in Washington DC and Across the Nation

 

Unique Harris 24 MISSING Oct 09 2010 - Washington DC

  1. The National Black United Front supports the families of missing Black children in the District of Columbia and across the nation. We demand that the local police department and national law enforcement agencies adopt more aggressive strategies to investigate these cases. We demand a larger media presence to increase public awareness about the nature of these events and provide a platform for the families that are affected. Finally, we urge our community leaders to join us in our efforts to promote family safety and educate Black families on protecting their children and preventing further cases of missing persons.
    National Statistics
    In 2016 37% of all missing persons in the nation were identified as minorities. Black Americans accounted for 36.7% of all cases under age 17, and 26.4% of all adults. In addition, over 18,500 endangered runaways reported to National Center for Missing and Exploited Children in 2016, and one in six were likely victims of child sex trafficking. 86% of of these children were in the care of social services when they went missing.
    Response of Law Enforcement
    According to the Metropolitan Police Department, there have been 549 cases of missing juveniles reported in the city in the year 2017.  Of this number, only 18 still remain open. Most of these minors have been found or returned home unharmed, but there is an alarming pattern among their population: several of them were young Black women in their teens. A recent column in the Washington Post explored a number of possibilities for their disappearance – abduction, running away from home, human trafficking, and prostitution. As a community we must work to find the causes of these events and protect children from falling into the same danger in the future.


    Media and Public Awareness
    We urge the media and the general public to create greater awareness surrounding the disappearance of Black children in the Washington, D.C. metropolitan area and nationwide. In the case of a missing child, one of the strongest forms of defense is the AMBER alert, which stands for America’s Missing: Broadcast Emergency Response. This system is a voluntary partnership between radio broadcasters, transportation agencies, law enforcement agencies, and the wireless industry to interrupt regular programs with urgent bulletins in child abduction cases.
    We charge our local media outlets and members of social media to broadcast these alerts as soon as they are created, and circulate all related details in the critical hours immediately following. Platforms like Facebook, Twitter, and Instagram are powerful tools in rallying public support for families and assisting the police in locating Black children.
    NBUF Plans for the Future
    Organizations like the National Center for Missing & Exploited Children the Black and Missing Foundation provide resources for families and friends searching for missing children. The also provide instructions on how to report abductions and strategies to avoid these events in the future.
    We must take action in our communities to educate families on how to keep our children safe. On April 26th, at 6:30 pm, NBUF will host a Family Safety Training to provide guidance on child protection and the prevention of missing persons cases. This event will be at the Thurgood Marshall Center 1816 12th St. NW, Washington, D.C. and is free and open to the public.
    Sources:

    1. Metropolitan Police Department: https://mpdc.dc.gov/service/current-missing-person-cases
    2. Black and Missing, Inc.: http://www.blackandmissinginc.com/cdad/stats.htm
    3. National Center for Missing and Exploited Children: http://www.missingkids.org/KeyFacts
    4. Courtland Milloy, Washington Post: https://www.washingtonpost.com/local/black-teens-are-reported-missing–and-far-too-few-people-notice/2017/03/14/1956199c-08ee-11e7-93dc-00f9bdd74ed1_story.html?utm_term=.4e31f2df5d73

N’Joya Weusi Saturday School

by Salim K. T. Adofo
National Secretary
National Black United Front

During the summer of 2012 at Turkey Thicket Recreation Center in the Brookland Section of Washington DC, the National Black United Front (NBUF) initiated its N’Joya Weusi Saturday School.  The school is named after two of NBUF’s founding members Baba Seydou N’Joya and Baba Jitu Weusi. Seydou N’Joya is a long time Pan African Activist that started as a member of the Labor Section of NBUF. He helped people with discrimination complaints in the workforce. Before his passing, he worked in the area of political prisoners, electoral politics and reparations. Jitu Weusi is known as the architect of NBUF and is a long time Pan African Activist as well. He was a founding member of The East Cultural Center, the Council of Independent Black Institutions, the Afrikan Street Festival, The NY State Freedom party and many other organizations. Jitu Weusi worked as an educator in New York City for over 40 years before he passed in 2013.

In the early 90’s NBUF established its “World African Centered Education Plan.” The ultimate objective of the plan is to create a worldwide independent African Centered Education System by developing African Centered independent schools and strengthening existing African Centered Independent schools.

By applying point number two of the plan, NBUF developed its N’Joya Weusi Saturday School in Washington DC. Recognizing that the current District of Columbia educational system isn’t designed to meet the needs of Africans in America, NBUF concluded that it should (as well as other community organizations) organize around supplementing the education (or lack of) that the children in the Black community are subject to in the public, as well as private and charter school system. NBUF’s supplemental educational program is based upon science, technology, engineering, mathematics, (STEM) and the principles of Kwanzaa.

In an article published in May of 2014, CBSNEWS reported the 2013 results of 8th grade Washington DC students on the National Assessment of Educational Progress test.

The article stated that in math, D.C. public-school eighth graders scored an average of 265 out of 500, and only 19 percent were rated “proficient” or better.  With this in mind, the main focus of the N’Joya Weusi Saturday School has been STEM.  Students have successfully conducted science experiments on water purification, renewable energy, global warming and volcanoes. In addition to the sciences, the Saturday School uses the principles of Kwanzaa to address many of the social needs of the children.

NBUF maintains that a healthy and productive learning environment is one that includes a child’s family.  Therefore, guided by the principles of Kwanzaa, (unity, self-determination, collective work and responsibility, co-operative economics, purpose, creativity and faith) NBUF uses these principles to help create that environment.  Parents, guardians, and extended family members are highly encouraged to participate in all aspects of the classes. This includes financing, preparing lunch, recruiting children and facilitating the lesson of the day. By having a child’s family participate, the family bond is strengthened, a positive value system is reinforced in the home as well as outside of it and a stronger sense of community is developed.

The purpose of education should be to teach a people how to become producers of goods and services, and controllers of the economy, politics, and social structure of their community. However, the current system is training Black youth how to be first class consumers and subjects of the prison industrial complex. The NBUF World African Centered Education Plan and the N’Joya Weusi Saturday School is an organizing tool that can be used to counter the mis-educating of Black youth and set Black people on a path of self-determination.  The school, which started out as a six-week summer program, is now facilitated on a quarterly basis and has expanded to Houston TX. To learn more information on the National Black United Front N’Joya Weusi Saturday School, contact info@nationalblackunitedfront.net.

 

  1. African Centered curriculum development and educational restructuring in the public

 

  1. Expanding the number and quality of supplementary or after school programs in the African

 

  1. Working to restore African extended communities through aligning with African religious / spiritual institutions, community organizations, social organizations, and educational groups to create pilot block by block organizing around African Centered

 

  1. Through NBUF’s Prison Project, work to implement African Centered Education in the education programs in the prisons of

 

  1. Encourage African governments throughout the world to adopt the African Centered Education thrust.
  2. Support, when appropriate, African Centered Charter

 

  1. The establishment of an NBUF African Centered Teacher Training

 

  1. Develop a National Strategy of electing African Centered School Board Members at the local level and establish a National African Centered School Board Organization.

 

  1. Strive to coalesce with non-English speaking African people in furthering our efforts to internationalize the African Centered

 

  1. That NBUF consolidate the African Centered movement through aligning and collaborating with African Centered entertainers, study groups, churches/temples, scholars, and rites of passage programs.

 

  1. Establish an NBUF African Centered Education Summit Network and periodically convene NBUF Educational Summits.

NBUF Solidarity Statement in Support of the #Telema Youth Activists in the Congo

support-the-congo
The National Black United Front supports the young people of the Democratic Republic of the Congo (DRC) and our allies at, Friends of the Congo, in their efforts to ensure a fair and democratic election in the DRC.  On December 19, 2016, Congolese youth strengthened their efforts for a peaceful and just democracy, by using non-violent, civil disobedient, direct actions to urge President Joseph Kabila to step down after his term. However, the young protestors were met with fire from armed security forces, resulting in an estimated 26 deaths. We offer our condolences to the protesters and their families.

 

Per the term limits in the country’s constitution, December 19 was Presidents Kabila’s final day in office. Kabila and his administration, have still maintained governmental control and have suspended all future elections indefinitely.
We denounce the suppression faced by the peaceful Congolese protesters, including the brutal state sanctioned violence.  The National Black United Front stands in solidarity with the #Telema youth activists in the Congo as they organize for a fair and just transition of power in their homeland. NBUF firmly believes that with guidance from their elders and strong international support, this can be achieved.
Take Four Actions Right Now to Support the Congolese youth:
1.  Make a financial contribution to help sustain the youth’s ongoing actions inside the Congo.
2. Update your social media profile(s) and share images and stories from youth inside the country by using #Telema.
3. Encourage your family, friends, loved ones and others in your network to support the Congo youth movement.
4. Appeal to your organization(s) to send a solidarity statement supporting the #Telema social justice movement in the D.R. Congo.
Click here to find out more about ways in which you can stand with the Congolese people!
#Telema means stand up in Lingala, a language spoken in the north western part of the Democratic Republic of the Congo.  It is a  Congolese global movement unfolding both in the Democratic Republic of the Congo and the Diaspora.  Launched in the wake of the January 19, 2015 uprising in the Congo, #Telema aims to support, develop and sustain an organized popular movement in the Congo for peace, justice and human dignity.
congo

Another Side of Dr. King

by Salim K. T. Adofo

 The Rev. Dr. Martin Luther King Jr., a front line freedom fighter in the fight to uplift the Black community, is often quoted, referenced and honored, but was he ever understood? Many people will remember Dr. King for his position on non-violence and his “I Have a Dream” speech. However, contradictions in White America’s treatment of Blacks, which were exposed by the Black Power Movement, fashioned another side of King, a side that accelerated Dr. Kings’ assassination.

 In Dr. Kings’ book, “Where Do We Go from Here: Chaos or Community,” he wrote: “Black Power, in its broad and positive meaning, is a call to Black people to amass the political and economic strength to achieve their legitimate goals. No one can deny that the Negro is in dire need of this kind of legitimate power.”

 Dr. King also went on to write, “Black Power is also a call for the pooling of Black financial resources to achieve economic security. Through the pooling of such resources and the development of habits of thrift and techniques of wise investments, the Negro will be doing his share to grapple with his problem of economic deprivation. If Black Power means the development of this kind of strength within the Negro community, then it is a quest for basic, necessary, legitimate power.”

 It is important to note that these ideas that Dr. King had on Black politics and economics are the same positions that Malcolm X communicated in his definition of the political and economic aspects of Black Nationalism. The reason this is important is the FBI felt it would be necessary to eliminate Dr. King if he were to use Black Nationalist tactics. This can be seen through the Counter Intelligence Program (COINTELPRO) of the FBI.

 COINTELPRO was and still is a program designed to neutralize, disrupt and dismantle Black organizations. On March 4, 1968, the FBI released a classified document that stated: “Prevent the RISE OF A ‘MESSIAH’ who could unify, and electrify, the militant Black Nationalist movement.

 Malcolm X might have been such a ‘messiah;’ he is the martyr of the movement today. Martin Luther King, Stokely Carmichael, and [Nation of Islam leader] Elijah Muhammad [sic] all aspire to this position. Elijah Muhammad is less of a threat because of his age. King could be a real contender for this position should he abandon his supposed ‘obedience’ to ‘White, liberal doctrines’ (nonviolence) and embrace Black Nationalism.”

 Dr. King’s Last Speech

 On April 3, 1968, in Memphis, Tennessee, Rev. Dr. Martin Luther King Jr. gave the speech that is now known as “I’ve Been to the Mountain Top.” In his speech he stated: “And our agenda calls for withdrawing economic support from [big corporations]. And so, as a result of this, we are asking you tonight to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy, what is the other bread? Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart’s bread.

 “As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain. We are choosing these companies because they haven’t been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these men who are on strike. And then they can move on downtown and tell Mayor Loeb to do what is right. But not only that, we’ve got to strengthen Black institutions.

 “I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a ‘bank-in’ movement in Memphis. So go by the savings and loan association. I’m not asking you something we don’t do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We’re just telling you to follow what we’re doing. Put your money there.

 “You have six or seven Black insurance companies in Memphis. Take out your insurance there. We want to have an ‘insurance-in.’ Now these are some practical things we can do. We begin the process of building a greater economic base. And at the same time, we are putting pressure where it really hurts. I ask you to follow through here.”

 This would become King’s last speech. The very next day, April 4, which was exactly one month to the day after the COINTELPRO memo was released, Dr. King became a victim of American terrorism against Black people. He was shot in the neck by a White supremacist sniper under the direction of the United States government.

 Why? As one can see, according to Dr. King’s last speech and his writings, another side of Dr. King was developing. A side (MLK) that began to embrace Black Nationalist tactics and strategies as a means to achieve freedom, justice and equality for Black people.

50th Anniversary Founder’s Kwanzaa Statement

Kwanzaa, the Nguzo Saba and Our Constant Striving:
Repairing, Renewing and Remaking the world
Dr. Maulana Karenga
The 50th anniversary of the pan-African holiday, Kwanzaa, of necessity brings added focus and emphasis on its customary call for remembrance, reflection and recommitment. We remember our history and the legacies left and the people who made and left them for us and the world. We reflect on the expansive meaning of being African in the world, on the context and issues of our times, and on our way forward in struggle to forge a future responsive to our needs and interests as well as those of the world. And we recommit ourselves to our highest values, to our most anchoring, elevating and liberating practices, and as ever to the good of our people and the well-being of the world.

At this historical milestone and marker, it is good to remember and reflect on the origins of Kwanzaa, not only in the ancient African festivals of harvest and shared good, but also its origins in the relentless and righteous struggles of the Sixties, i.e., the Black Freedom Movement for freedom, justice, equality, and power of our people over their destiny and daily lives. For deeply embedded and ever-present in the celebration of Kwanzaa and the practice of its founding principles, the Nguzo Saba, is the constant call for and commitment to striving and struggling. Here, I use striving and struggling interchangeably, with the meaning being exerting great and focused effort to achieve, excel and advance. For the struggle, as we imagined and waged it and continue to do so, is not only to defy and defeat the oppressor, but also to overturn ourselves, removing from ourselves the legacy of oppression, clearing social space in which we can live, love, work, build and relate freely, and striving diligently then to come into the fullness of ourselves.

Kwanzaa, then, was conceived, born and came into being in the midst of struggle, in the fires and furnaces of the Black Freedom Movement, and therefore carries within it this legacy and the lessons from it. This 50-year journey from 1966-2016 or 6206-6256 was one of great and decisive striving and struggle. It was a journey of striving and struggle that began in the Black Power period of the Black Freedom Movement and without digression or diversion has continued to deal with issues of life and death, of freedom and justice, security from vigilante and police violence, securing adequate healthcare and housing for the needy, economic justice for all, quality education and a host of other interrelated issues. So, Kwanzaa is neither engaged nor celebrated outside of the life of Black people, African people. It raises critical issues as well as the honored names and righteous deeds of the ancestors, engages questions in current life as well as history, of modes and means of resistance as well as celebrations of gains made lives well-lived battles well fought and won, and the goodness of life which our ancestors and we have worked and struggled so hard to bring into being, increase and sustain
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On this 50th anniversary celebration of Kwanzaa, it is only right and appropriate that we pay rightful homage to those who brought us to this good and beautiful point. First, we offer sacred water and words first to our ancestors, ancient and modern, for the culture they created, the battles they fought, the lessons they taught, the legacies they left and the ways they opened for us. The 50th anniversary celebration is also in honor and thanks to our people, African Americans and African peoples everywhere. For it is they who embraced Kwanzaa when it was offered to them, received it as their own, nurtured it and made it the national and international celebration of our African selves and the history and culture that grounds us and gives us identity, purpose and direction. Honor and asante (thanks) are also due to my organization Us, the critical context in which Kwanzaa was conceived and created, first accepted, first practiced and begun as a living tradition. Moreover, homage and honor are due to the Black Liberation Movement which embraced and spread the practice of Kwanzaa, taught the values, the Nguzo Saba, and used these principles to undergird and inform a myriad of programs and projects of liberation, and family and community building.

Kwanzaa is clearly a celebration of family, community and culture, but it is also a celebration of freedom, an act of freedom and an instrument of freedom. It is an act of freedom in its recovery and reconstruction of African culture, our return to its best values and practices and our resistance to the imposition of Eurocentric ways of understanding and engaging the world. Kwanzaa was also conceived as an instrument of struggle, to raise and cultivate the consciousness of the people, to unite them around principles that anchored and elevated their lives and involve them in the struggle to be themselves and free themselves and build the just and good world we all want, work for and deserve. And thus, Kwanzaa is a celebration of freedom, of the freedom struggle itself in which Kwanzaa is grounded, a celebration of our choosing to free ourselves and be ourselves, as Africans, and to rejoice in the richness of our history and culture of awesome and audacious striving and struggle.

And in these times of winter storms and worst weather to come, let us find in the celebration of Kwanzaa remembrance, reflection and recommitment which speaks to our constant striving and struggle to bring and sustain good in the world, indeed, to repair, renew and remake ourselves in the process and practice of repairing, renewing and remaking the world. For in a real sense, the history of Kwanzaa mirrors the history of our people, striving ever upward, refusing to be diverted, dispirited or defeated. And we have reached a crossroads where we need to draw upon all our inner strength, keep the faith, hold the line and not yield an inch or iota to evil and injustice anywhere.

Let us hold fast, then, to our African value system, the Nguzo Saba, that has won the heart and minds of millions throughout the world African community. The Nguzo Saba, The Seven Principles, begin with the principle of Umoja (Unity). For we come into being and best express and develop our humanity in relationship. Although others may teach hate, hostility, alienation and animosity, we must raise up the essentiality of rightful relatedness, principled togetherness and an at-oneness with each other and the world which promises mutual respect, peace with justice and the shared good of the world.

The principle of Kujichagulia (Self-Determination) reaffirms the right and responsibility of every people to control their destiny and daily lives and to be respected as a unique and equally valid and valuable way of being human in the world. Moreover, the principle of Ujima (Collective work and Responsibility) reaffirms that together we must build the good world we want and deserve to live in and that we must share the good we cultivate and harvest together. It speaks of an ethics of sharing of the good of society and the world.

Ujamaa (Cooperative Economics) commits us to the principle and practice of shared work and wealth. It stresses our kinship with others and the environment and appreciation for the need for a just and equitable distribution of the good for everyone so that all can live lives of dignity and decency. The principle of Nia (Purpose) commits us to work for the realization of the collective vocation of restoring African people to their rightful power and proper place in the world and to constantly bring good in the world. It calls us to greatness measured by good deeds not by war or technological wonders. For the Husia says, “the wise are known for their wisdom, but the great are known for their good deeds.”

Kuumba (Creativity) commits us to work to build a world that is more beautiful and beneficial than what we inherited. And it reminds us of the ancient ethical imperative of serudj ta to constantly repair, renew and remake the world as well as ourselves. For we are indeed injured physicians who have it within themselves to heal, repair, renew and remake themselves. But we can only complete the process by remaking, i.e., eliminating and rebuilding, the social source of our injury and wounding, in a word an oppressive society.

And finally, Imani (Faith) rejects the idea of a funded faith and a religion in service to oppression. Indeed, it teaches us to believe in the good, the right and the possible and in the righteousness and victory of our constant striving and struggle to expand the realms of freedom, justice and peace and lay a solid basis for human flourishing and the well-being of the world. And Imani reminds us to keep the faith of our foreparents who taught us this enduring ethical obligation: to know our past and honor it; to engage our present and improve it; and to imagine a whole new future and forge it in the most ethical, effective and expansive ways.
Dr. Maulana Karenga, Professor and Chair of Africana Studies, California State University-Long Beach; Executive Director, African American Cultural Center (Us); Creator of Kwanzaa; and author of Kwanzaa: A Celebration of Family, Community and Culture and Essays on Struggle: Position and Analysis, www.AfricanAmericanCulturalCenter-LA.org; www.OfficialKwanzaaWebsite.org; www.MaulanaKarenga.org.
12-19-16

Annual Citywide Kwanzaa Celebration

kwanzaa-dc

The Leadership Council of Pan African Nationalism will host the Annual City Wide Umoja Kwanzaa Celebration. There will be performances by Farafina Khan, Ujamaa African Dancers and Drummers and KanKouran West Afircan Dance Company.  It will take place at Four Walls Education Center 1125 Neal St NE, Washington, DC.  Doors open at 5:30 pm.

Click Here to RSVP

Kwanzaa is an African American and Pan-African holiday which celebrates family, community and culture. Celebrated from 26 December thru 1 January, its origins are in the first harvest celebrations of Africa from which it takes its name. The name Kwanzaa is derived from the phrase “matunda ya kwanza” which means “first fruits” in Swahili, a Pan-African language which is the most widely spoken African language.
The first-fruits celebrations are recorded in African history as far back as ancient Egypt and Nubia and appear in ancient and modern times in other classical African civilizations such as Ashantiland and Yorubaland. These celebrations are also found in ancient and modern times among societies as large as empires (the Zulu or kingdoms (Swaziland) or smaller societies and groups like the Matabele, Thonga and Lovedu, all of southeastern Africa. Kwanzaa builds on the five fundamental activities of Continental African “first fruit” celebrations: ingathering; reverence; commemoration; recommitment; and celebration. Kwanzaa, then, is:

The Origins of Kwanzaa the First-Fruits Celebration

a time of ingathering of the people to reaffirm the bonds between them;

a time of special reverence for the creator and creation in thanks and respect for the blessings, bountifulness and beauty of creation;

a time for commemoration of the past in pursuit of its lessons and in honor of its models of human excellence, our ancestors;

a time of recommitment to our highest cultural ideals in our ongoing effort to always bring forth the best of African cultural thought and practice; and

a time for celebration of the Good, the good of life and of existence itself, the good of family, community and culture, the good of the awesome and the ordinary, in a word the good of the divine, natural and social.