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

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.

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
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.

Annual Citywide Kwanzaa Celebration


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.

Open Letter to Michigan Governor Synder

Wednesday December 14, 2016

Governor Rick Snyder P.O. Box 30013 Lansing, Michigan 48909
Dear Governor Snyder,

We are writing to officially express dissent in regards to your recent motion to block the delivery of four cases of bottled water per person every week to Flint households as ordered by U.S. District Judge David Lawson.

We are troubled that while the contamination of Flint’s water source was due to the mismanagement of your leadership, that there would be a repudiation of a possible solution to address the immediate needs of Flint residents—while you and your team of leaders have failed to provide any substantial relief.

Black Millennials for Flint would actually like to lead by example and provide viable solutions to your leadership team on how to leverage this order issued by U.S. District Judge David Lawson in hopes that you will retract your motion.

“The Herculean effort required by the court order would be on the magnitude of a large-scale military operation,” Synder spokeswoman Anna Heaton wrote in a statement emailed to The Huffington Post. “The resources to accomplish this would only be available through the activation of the National Guard or the hiring of several logistics companies.”

While we acknowledge your concerns, Governor Snyder, we cannot support your complete disregard to make an effort to create even an alternative solution.  Humans being deprived of the most essential necessities of life is cause for “herculean acts”.

We demand the following:

  • Retract your motion filed to block the order designated by U.S. District Judge David Lawson to deliver four cases of bottled water per person every week to Flint households
  • Partner with local community-based organizations, churches, schools, and other city government agencies in Flint to serve as official distribution centers for the allocated cases of water per household
  • Work with Flint city officials to expedite the pipe excavation process (including increased allocation of current funding and requesting additional funding from congress.)



We certainly hope you will work diligently to create a more just, free, and equal world for children and families in Flint, Michigan.



Black Millennials for Flint
National Black United Front
Rhythm & Justice Radio
The Newark Anti-Violence Coalition
The Jersey City Anti-Violence Coalition
Movement for Love & Unity
We Act Radio
Windpoint Light Brigade

Statement From the Nation Black United Front on the Passing of Fidel Castro

Statement From the Nation Black United Front on the Passing of Fidel Castro


Former South African president Nelson Ma

The National Black United Front joins with all freedom-loving people around the world in mourning the death and celebrating the life of El Comandante Fidel Castro. Fidel and the Cuban Revolution that he led has been an inspiration to all people of the world who cherish liberation and who support independence from all oppression and tyranny. The Cuban Revolution has been a staunch example of how a small, independent nation can survive against the powerful forces of United States imperialism and chart its own path in the development of the country.

The Cuban people, under the leadership of Fidel and his comrades, successfully liberated themselves from the rule of the dictator Fulgencio Batista, who was fully supported by the US government. Cuba, one of the last countries to eliminate slavery, had a corrupt ruling class that enforced racist oppression against most of the Cuban population. The success of the revolution brought to Cuba immeasurable advancements in the living standards of the ordinary Cuban people. After the revolution, the literacy rate became one of the highest in the world. In addition, the Cuban people benefited from free healthcare, free education, and improved social services in all aspects of Cuban life – all of this in spite of the harsh embargo imposed for decades by the US government. The Cuban revolution was a beacon to many other countries in Latin and South America. Many countries, inspired by Cuba, fought valiantly to throw off the yokes of oppressive governments supported American imperialism and establish free and independent nations that benefited the majority of their people.

Fidel Castro and the Cuban people have a special place in the hearts of African people throughout the diaspora. The support that they have given African people is legend. As an example, Nelson Mandela has correctly stated that the role of the Cuban army was indispensable in the defeat of the South African armed forces in the battle against apartheid. In addition, the Cuban army supported many other struggles on the African continent for independence from European domination. Cuban support to the peoples of Angola, Mozambique, Namibia and Guinea-Bissau proved to be invaluable in those countries’ fight for independence. Cuba stood with the New Jewel Movement of Grenada under the leadership of Maurice Bishop in 1983 during the Reagan administration’s armed invasion of that country. In addition to military support, Cuba has supplied doctors and other medical personal and humanitarian aid to many African and other poor countries around the world. The role of the Cuban medical teams was essential in the eradication of the Ebola disease in West Africa. Cuban medical and humanitarian aid was first on the scene after the massive earthquake in Haiti in 2010. Cuba even offered assistance, which was turned down by the Bush administration, to this country after the US government failed our people in the wake of devastation of Hurricane Katrina in New Orleans. Today, the Cuban government offers free medical education to low-income Americans who can’t afford the exorbitant fees of the medical schools in this country.

We know that many people who support American imperialism and white supremacy around the world will rejoice at the death of Fidel Castro. That is to be expected. The reaction, however, of the people in the world who love freedom, independence and self-determination will be that of mourning the death of one of the greatest revolutionary leaders in history. The National Black United Front stands with those people. We take inspiration from Fidel Castro and the Cuban revolution as we continue our own struggle for the liberation of Black people wherever we may be.