RBG Blakademics Curricular Domains ,Fields and Aims Outline and Links to Content

RBG BLAKADEMICS:
Curricular Domains, Fields and Aims Outline and Links to Content
WITH A BRIEF BACKGROUND OF THE AFRIKAN-CENTERED EDUCATION MOVEMENT

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By Marc Imhotep Cray, M.D.
Last updated March, 2012

“A DEMONSTRATION OF THE STUDY DOMAINS OUR VARIOUS CURRICULA DEPLOY IN
WEB 2.0 ENVIRONMENTS”

Example: RBG Afrikan- Centered Cultural Development and Education Wikizine

In NATIONBUILDING, Agyei Akoto has produced a volume that
challenges all Afrikan people, particularly those of us in the United States,
to confront with seriousness the responsibilities of educating for liberation,
and the reality that the goal of liberation must be Nationhood. This book is a
masterpiece of vision. More importantly, by writing candidly about the
experience produced by 20 years of sustained kazi (work) within a
collective of creative thinkers and doers, the author helps readers
understand how the wisdom he reveals in NATIONBUILDING was
developed. One appreciates, through Agyei's writing that nationbuilding is
the process that gives us form and substance within humanity; it is through
this process that we create and recreate the culture that defines our lives.
RBG Blakademics Web 2.0 curriculum is proving to be one of the most
extensive and engaging Nation Building academic demostrations online. It was implemented
five years ago and uses Dr. Akoto’s Nationhood- Afrikan Centered Curriculum Standards as its
core outline.
See:
Afrkan Centered Education:
http://www.library.cornell.edu/Afrkan a/lecture/levy.pdf

RBG Afrikan Center Thematic Overview-An Interactive Position Paper
Marc Imhotep Cray, M.D.

RBG Blakademics TV (5 Theme Channels)

Curricular Domains, Fields and Aims Outline

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ACTI (Afrikan Centered Thematic Inventory) N.B.“I HAVE INCLUDED LINKS
TO SELECT CURRICULA
LESSONS AND FOLDERS OF
I.Spirituality and the Psycho-Affective Domain LESSONS FOR
DEMONSTRATION PURPOSES”

OUTLINE FORMAT:
SPIRITUAL AWARENESS DOMAIN
Aim: To transmit the knowledge of Afrikan spiritual tradition, and develop FIELD
AIM
an appreciation for tradition and the ability to apply the major principles to SELECT LESSONS
self, family and community
 African Traditional Religion

 RBG Ancestral Libation and Ancestor's Prayer

MORAL CONSCIOUSNESS
Aim: To foster an understanding and willingness to be guided by those principles that
characterize the righteous and just person
 RBG-Principles of MAÁT and Book of Going Forth by Day

 The Book of the Dead: The Papyrus of Ani

FAMILY AS BASIC SPIRITUAL AND MORAL UNIT
Aim: To develop an understanding and appreciation for the dynamics affecting the Afrikan
family; to recognize its centrality to the Afrikan nationality, and work to revitalize it
 Professor Marimba Ani Yurugu Workshop and Tutorial

 RBG Blueprint for Black Power Study Cell Guide Book-Updated

SELF-KNOWLEDGE PRACTICE
Aim: To facilitate the achievement of total knowledge of self as a unique extension ofthe
collective, defined by the collective and committed to it
 RBG SDL-Self Directed Learning- Black Studies Outline for Advanced Learners

 Decolonizing the African Mind: Further Analysis and Strategy by Dr. Uhuru Hotep

 Dwt: A Tool for Breaking the Chains of Psychological Slavery By Uhuru Hotep

ANCESTRAL VENERATION
Aim: To facilitate the acquisition and valuing of the wisdom of the ancestors; and to foster a
commitment to restore their works and make those works even better than before
 American Slave Narratives-A RBG Blakademics 2011 Black History Month Special

 RBG Quotable Elders and Ancestors

 RBG Ancestral Libation and Ancestor's Prayer


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II. Cultural and Ideological Domain
THE PRIMACY OF AFRIKAN CIVILIZATION AND THE AFRIKAN ORIGIN OF THE HUMAN
SPECIES
Aim: To develop and inform a complete and more comprehensive historical consciousness,
from antiquity to the contemporary, that will be the basis for Afrikan unity and development
 KEMET, Dr. Cheikh Anta Diop and Doip Scholars-Multi-Media

 The RBG Street Scholar Melanins Paper-2011 Updated

AFRIKAN HERITAGE AND CULTURAL UNITY
Aim: To develop an appreciation of the need to foster cultural, and political unity among all
Afrikan people, and to commit oneself to that task
 The Cultural Unity of Black Africa by Dr. Cheikh Anta Diop

 The Master Keys to the Study of Ancient Kemet-Nana Baffour Amankwatia II

AFRIKAN CENTERED HISTORICAL PERSPECTIVE
(Afrikan Perspective on all Knowledge and Intellectual Endeavor)
Aim: To develop a commitment to reconstruct Afrikan culture through the reclamation of Afrikan
history and the criti¬cal/creative analysis of all knowledge and experience from an Afrikan
centered perspective
 A Black Perspective of American History: Dixon, Hynes, and Gaines-Nelson

 The History of Slavery in America-A RBG Black History Month Multi-media Special

IDEOLOGICAL CLARITY (CONSCIOUSNESS), COMMITMENT AND CONDUCT
Aim: To foster an identification with and a desire to participate in
the ongoing dialogue aimed at creating a coherent and dynamic Afrikan/ nationalist ideology for
the liberation and independ¬ence of Afrikan people
 RBG FROLINAN STUDIES COLLECTION

BEAUTY AND AESTHETICS
Aim: To foster the development of a sense of the. beautiful and righteousness that is Afrikan
centered
 RBG ARTISTS PRESS BOOKLETS PORTFOLIO AND SPECIAL PROJECTS

 RBG-Asili Black Writers, Poets and Playwrights 1711-Present


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WHITE SUPREMACY/ RACISM STUDIES
Aim: To develop an awareness and sensitivity to the dynamics of white supremacy. To facilitate
the development of personal and collective strategies to counteract the effects of racism/white
supremacy
 We Charge Genocide, The Preface by Ossie Davis and Foreword by William L.
Patterson

 The History of Racism and a Challenging White Supremacy Workshop

 MAAFA 21-Genocide of Blacks in 21st Century America -Companion Reader

III. Socio-Political and Economic Domain
PAN AFRIKAN POLITICAL AND ECONOMIC UNITY, COOPERATION AND DEVELOPMENT
Aim: To instill commitment to developing Pan Afrikan cultural, political and economic unity and
cooperation.
 RBG Action Memorandum-Black Star Rising-RBG Empowerment Co-Operatives

 To All RBG Artist and Businesses: Get RBG Graphics, Press Design & Promotional
Packages that Engage

AFRIKAN AMERICAN NATIONALITY
Aim: To foster the commitment to the development of an organized, unified, productive and
dynamic nationality of Afrikans in America
 An Overview of Black History by Dr. John Henrik Clarke
-Compiled & Edited by Phillip True, Jr.

 A Brief History of Black Nationalism and RBG's Current Academic Contributions

NATIONAL AND COMMUNITY LEADERSHIP
Aim: To develop an awareness of the necessary qualities of leadership and to inculcate those
necessary values and skills of leadership that are essential to the liberation and development of
Afrikan people
 Black Nationalism Historical Icons-A RBG Tutorial Study Booklet 4Download

 RBG Quotable Elders and Ancestors


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DEMOCRATIC PLURALITY OF RACIAL/ETHNIC NATIONALITIES IN THE AMERICAN
POLITICAL ECONOMY
Aim: To foster a profound awareness of the psychic and constitutional entrenchment of white
racial/ethnic supremacy in the U.S. and to advance the Afrikan nationality within the "nation of
nations" that the American political economy in fact is.
 The Shape of Things to Come- A Master Plan-From the Destruction of Black Civilization

 Organization of Afro-American Unity-MX and the OAAU Aims and Objectives

HUMAN AND CIVIL RIGHTS
Aim: To foster an awareness of one of the higher goals of social activism, the creation of a
world order that is culturally pluralistic and truly democratic, equalitarian, and just
 RBG FROLINAN-What We Want

 A RBG Case for Reparations, A Tutorial By RBG Street Scholar

IMPEDIMENTS
Aim: To inculcate a clear understanding of the historical impediments to Afrikan liberation and
development, and further to provide a clear criteria for identifying and handling those less
obvious impediments to the advancement of the race
 RBG-The Maafa / Ongoing European Holocaust of Afrikan Enslavement Collection

 RBG GEO-POLITICS,WAR, POLICE STATE AND GLOBAL ECONOMIC CRISIS

 RBG Free Mumia and All New Afrikan PP/POW and the PIC Studies Collection

INSTITUTIONAL AND NATIONHOOD GOALS
Aim: To foster a clear understanding of our mission to build the institutional infrastructure of an
independent nationality (Nationhood), and to foster a conscious commitment and conduct to
advance the New Afrikan Nation and Afrikan race toward independence and freedom, and the
human race toward greater humanity
 RBG National Strategy of the Front for the Liberation of the New Afrikan Nation


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Open Video

Curricular Domains Outline
RBG Street Scholars Think Tank is horizontally, vertically and concentrically integrated; so one
learns / teaches multiple domains simultaneously, as against linear subject-based curricula.
For example, the Standard American curriculum most Afrikan children in America are taught
from goes in a stright line, RBG contrastly is, circular…see: Intellectual Warfare/ a 2 hour Video
presentation by Dr. Jacob H. Carruthers

Five curricular domains provide the basis for the organization of the subject content
within RBG Street Scholars Think Tanks various curricula. Each curricular domain consists of
one or more curriculum fields. The curriculum fields provide the actual structural basis for RBG’s
organization and presentation of subject matters within the curriculum. The purpose of listing the
several fields under the curricular domains is to establish their relationships with the
assumptions and aims of the ACTI (Afrikan Centered Thematic Inventory) above.

The curriculum fields are listed below under the curricular domains, and include the subject
areas that comprise the respective fields of learning / teaching in RBG Street Scholars Think
Tank’s various integrated curricula.

I. Cultural Ideological
A. Culture and Ideology

B. Creativity

II. Spiritual Psycho-Affective
A. Self-Knowledge
B. Ethics and Morality


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III. Socio-Political and Economic
A. Political Economy

B. Cognition and Inquiry
C. Technology
D. Mathematics

E. Sciences
F. Computer Sciences
IV. Technology
A. Mathematics
B. Science

C. Computer Science
D. Functional Skills
V. Nation building (Practical Applications)

A. Career Development Apprenticeships
B. Research Theory and Practicum’s

C.Community Development Projects
D: Organizational Experience

Each curricular domain includes several specific subjects that are
integrated to reduce the compartmentalization that is typical of
traditional Euro subject-based curricula."


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RBG Street
Scholars Think
Tank Curricula
Overview
Booklet-2011 /
Including mp3
Intros.

AFRIKAN CENTERED EDUCATION: THE BACKGROUND
Intellectual Warfare/ a 2 hour Video presentation by Dr. Jacob H. Carruthers


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AFRIKAN CENTERED EDUCATION: THE HISTORICAL BACKGROUND
Afrocentric education is education targeted towards Afrkan people. The premise behind it
is the notion that human beings can be subjugated and made servile by limiting their
consciousness of themselves and by imposing certain selective aspects of alien knowledge on
others.[1] To control a peoples culture is to control their tools of self-determination in
relationship to others.[2] Afrocentrists argue that what educates one group of people does not
necessarily educate and empower another group of people.
Philosophy

Afrocentric education has as one of its tenets, decolonizing the Afrkan mind. The central
objective in decolonizing the Afrkan mind is to overthrow the authority in which alien traditions
exercise over the Afrkan .[3] In order to achieve this, Eurocentric ideology must be dismantled
from everyday Afrkan life. This is not to say that the Afrkan is to reject foreign tradition, but she
or he is to deny its authoritative control in the culture of the Afrkan , and denounce allegiance to
this authoritative control. Decolonizing the Afrkan mind seeks to mentally liberate Afrkan s.
Economic and political control can never be complete or effective without mental control. It is
then clear that an Afrocentric education is essential based on the idea of mental liberation.

Education

Education was understood to be a process of harnessing the inner potential, and thus it is
imperative to equip the youth with an awareness of their identity. The term "miseducation" was
coined by Dr. Carter G. Woodson to describe the process of systematically depriving Afrkan
Americans of their knowledge of self. Dr. Woodson believed that miseducation was the root of
the problems of the masses of the Afrkan American community and that if the masses of the
Afrkan American community were given the correct knowledge and education from the
beginning, they would not be in the situation that they find themselves in today. Dr. Woodson
argues in his book, The Mis-Education of the Negro, that Afrkan Americans often valorize
European culture to the detriment of their own culture.

The problem concerning formal education is seen by Afrocentrists to be that Afrkan students
are taught to perceive the world through the eyes of another culture, and unconsciously learn to
see themselves as an insignificant part of their world. An Afrocentric education does not
necessarily wish to isolate Afrkan s from a Eurocentric education system but wishes to assert
the autonomy of Afrkan s and encompass the cultural uniqueness of all learners.

A school based on Afrkan values, it is believed, would eliminate the patterns of rejection and
alienation that engulf so many Afrkan American school children, especially males. The
movement for Afrkan -centered education is based on the assumption that a school immersed in
Afrkan traditions, rituals, values, and symbols will provide a learning environment that is more
congruent with the lifestyles and values of Afrkan American families.


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Open Video

History

Afrkan -centered education has been an active area of Afrocentrism for many decades.
See: RBG 18TH TO EARLY 20TH CENTURY STREET SCHOLARS COLLECTION

19th and early 20th century

Edward Wilmot Blyden, an Americo-Liberian educator and diplomat active in the pan-Africa
movement, perceived a change in perception taking place among Europeans towards Afrkan s
in his 1908 book Afrkan Life and Customs, which originated as a series of articles in the Sierra
Leone Weekly News.[4] In it, he proposed that Afrkan s were beginning to be seen simply as
different and not as inferior, in part because of the work of English writers such as Mary
Kingsley and Lady Lugard, who traveled and studied in Africa.[4] Such an enlightened view was
fundamental to refute prevailing ideas among Western peoples about Afrkan cultures and
Afrkan s.

Blyden used that standpoint to show how the traditional social, industrial, and economic life of
Afrkan s untouched by "either European or Asiatic influence", was different and complete in
itself, with its own organic wholeness.[4] In a letter responding to Blyden's original series of
articles, Fante journalist and politician J.E. Casely Hayford commented, "It is easy to see the
men and women who walked the banks of the Nile" passing him on the streets of Kumasi.[4]
Hayford suggested building a University to preserve Afrkan identity and instincts. In that
university, the history chair would teach
“Universal history, with particular reference to the part Ethiopia has played in the affairs of the
world. I would lay stress upon the fact that while Ramses II was dedicating temples to 'the God
of gods, and secondly to his own glory,' the God of the Hebrews had not yet appeared unto
Moses in the burning bush; that Africa was the cradle of the world's systems and philosophies,
and the nursing mother of its religions. In short, that Africa has nothing to be ashamed of in its
place among the nations of the earth. I would make it possible for this seat of learning to be the
means of revising erroneous current ideas regarding the Afrkan ; of raising him in self-respect;
and of making him an efficient co-worker in the uplifting of man to nobler effort.[4]”


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The exchange of ideas between Blyden and Hayford embodied the fundamental concepts of
Afrocentrism.

In the United States, during the early 20th century and the Harlem Renaissance, many writers
and historians gathered in major cities, where they began to work on documenting
achievements of Afrkan s throughout history, and in United States and Western life. They began
to set up institutions to support scholarly work in Afrkan -American history and literature, such
as the American Negro Academy (now the Black Academy of Letters and Arts), founded in
Washington, DC in 1874. Some men were self-taught; others rose through the academic
system. Creative writers and artists claimed space for Afrkan -American perspectives.

Leaders included bibliophile Arthur Schomburg, who devoted his life to collecting literature, art,
slave narratives, and other artifacts of the Afrkan diaspora. In 1911 with John Edward Bruce, he
founded the Negro Society for Historical Research in Yonkers, New York. The value of
Schomburg's personal collection was recognized, and it was purchased by the New York Public
Library in 1926 with aid of a Carnegie Corporation grant. It became the basis of what is now
called the Arthur Schomburg Center for Research in Black Culture, based in Harlem, New York.
Schomburg used the money from the sale of his collection for more travel and acquisition of
materials.[5]

Hubert Henry Harrison used his intellectual gifts in street lectures and political activism,
influencing early generations of Black Socialists and Black Nationalists. Dr. Carter G. Woodson
co-founded the Association for the Study of Afrkan American Life and History (as it is now
called) in 1915, as well as the The Journal of Negro History, so that scholars of black history
could be supported and find venues for their work.

Among their topics, editors of publications such as NAACP's The Crisis and Journal of Negro
History sought to include articles that countered the prevailing view that Sub-Saharan Africa had
contributed little of value to human history that was not the result of incursions by Europeans
and Arabs.[6] Historians began to theorize that Ancient Egyptian civilization was the culmination
of events arising from the origin of the human race in Africa. They investigated the history of
Africa from that perspective.

In March 1925 Schomburg published an essay "The Negro Digs Up His Past" in the Survey
Graphic in an issue devoted to Harlem's intellectual life. The article had widespread distribution
and influence, as he detailed the achievements of people of Afrkan descent.[7] Alain Locke
included the essay in his collection The New Negro.

Afrocentrists claimed The Mis-Education of the Negro (1933) by Carter G. Woodson, an Afrkan -
American historian, as one of their foundational texts. Woodson critiqued education of Afrkan
Americans as "mis-education" because he held that it denigrated the black while glorifying the
white. For these early Afrocentrists, the goal was to break what they saw as a vicious cycle of
the reproduction of black self-abnegation. In the words of The Crisis editor W. E. B. Du Bois, the
world left Afrkan Americans with a "double consciousness," and a sense of "always looking at
one's self through the eyes of others, of measuring one's soul by the tape of a world that looks
on in amused contempt and pity."[8]


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In his early years, W. E. B. Du Bois, researched West Afrkan cultures and attempted to
construct a pan-Afrkan ist value system based on West Afrkan traditions. In the 1950s Du Bois
envisioned and received funding from Ghanaian president Kwame Nkrumah to produce an
Encyclopedia Afrkan a to chronicle the history and cultures of Africa. Du Bois died before being
able to complete his work. Some aspects of Du Bois's approach are evident in work by Cheikh
Anta Diop in the 1950s and 1960s.

Du Bois inspired a number of authors, including Drusilla Dunjee Houston. After reading his work
The Negro (1915), Houston embarked upon writing her Wonderful Ethiopians of the Ancient
Cushite Empire (1926). The book was a compilation of evidence related to the historic origins of
Cush and Ethiopia, and assessed their influences on Greece.

1960s and 1970s

The 1960s and 1970s were times of social and political ferment. In the U.S. were born new
forms of Black Nationalism, Black Power and Black Arts Movements, all driven to some degree
by an identification with "Mother Africa." Afrocentric scholars and Black youth also challenged
Eurocentric ideas in academia.

The work of Cheikh Anta Diop became very influential. In the following decades, histories
related to Africa and the diaspora gradually incorporated a more Afrkan perspective. Since that
time, Afrocentrists have increasingly seen Afrkan peoples as the makers and shapers of their
own histories.[9]

You have all heard of the Afrkan Personality; of Afrkan democracy, of the Afrkan way to
socialism, of negritude, and so on. They are all props we have fashioned at different times to
help us get on our feet again. Once we are up we shan't need any of them any more. But for the
moment it is in the nature of things that we may need to counter racism with what Jean-Paul
Sartre has called an anti-racist racism, to announce not just that we are as good as the next
man but that we are much better.
—Chinua Achebe, 1965[10]

In this context, ethnocentric Afrocentrism was not intended to be essential or permanent, but
was a consciously fashioned strategy of resistance to the Eurocentrism of the time.[8]
Afrocentric scholars adopted two approaches: a deconstructive rebuttal of what they called "the
whole archive of European ideological racism" and a reconstructive act of writing new self-
constructed histories.[8]

At a 1974 UNESCO symposium in Cairo titled "The Peopling of Ancient Egypt and the
Decipherment of Meroitic Script", Cheikh Anta Diop brought together scholars of Egypt from
around the world.[11]

Key texts from this period include:

* The Destruction of Black Civilization (1971) by Chancellor Williams
* The Afrkan Origins of Civilization: Myth or Reality (1974) by Cheikh Anta Diop
* They Came Before Columbus: The Afrkan Presence in Ancient America (1976) by Ivan Van
Sertima


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Some Afrocentric writers focused on study of indigenous Afrkan civilizations and peoples, to
emphasize Afrkan history separate from European or Arab influence. Primary among them was
Chancellor Williams, whose book The Destruction of Black Civilization: Great Issues of a Race
from 4500 B.C. to 2000 A.D. set out to determine a "purely Afrkan body of principles, value
systems (and) philosophy of life".[12]

1980s and 1990s

In the 1980s and 1990s, Afrocentrism increasingly became seen as a tool for addressing social
ills and a means of grounding community efforts toward self-determination and political and
economic empowerment.

In his (1992) article "Eurocentrism vs. Afrocentrism", US anthropologist Linus A. Hoskins wrote:

The vital necessity for Afrkan people to use the weapons of education and history to extricate
themselves from this psychological dependency complex/syndrome as a necessary
precondition for liberation. [...] If Afrkan peoples (the global majority) were to become
Afrocentric (Afrocentrized), ... that would spell the ineluctable end of European global power and
dominance. This is indeed the fear of Europeans. ... Afrocentrism is a state of mind, a particular
subconscious mind-set that is rooted in the ancestral heritage and communal value system.[13]

American educator Jawanza Kunjufu made the case that hip hop culture, rather than being
creative expression of the culture, was the root of many social ills.[14] For some Afrocentrists,
the contemporary problems of the ghetto stemmed not from race and class inequality, but rather
from a failure to inculcate Black youth with Afrocentric values.[15]

In the West and elsewhere, the European, in the midst of other peoples, has often propounded
an exclusive view of reality; the exclusivity of this view creates a fundamental human crisis. In
some cases, it has created cultures arrayed against each other or even against themselves.
Afrocentricity’s response certainly is not to impose its own particularity as a universal, as
Eurocentricity has often done. But hearing the voice of Afrkan American culture with all of its
attendant parts is one way of creating a more sane society and one model for a more humane
world. -Asante, M. K. (1988)[16]

In 1997, US cultural historian Nathan Glazer described Afrocentricity as a form of
multiculturalism. He wrote that its influence ranged from sensible proposals about inclusion of
more Afrkan material in school curricula to what he called senseless claims about Afrkan
primacy in all major technological achievements. Glazer argued that Afrocentricity had become
more important due to the failure of mainstream society to assimilate all Afrkan Americans.
Anger and frustration at their continuing separation gave black Americans the impetus to reject
traditions that excluded them.[17]


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2000s

Today, Afrocentricity takes many forms, including striving for a more multicultural and balanced
approach to the study of history and sociology. Afrocentrists contend that race still exists as a
social and political construct.[15] They argue that for centuries in academia, Eurocentric ideas
about history were dominant: ideas such as blacks having no civilizations, no written languages,
no cultures, and no histories of any note before coming into contact with Europeans. Further,
according to the views of some Afrocentrists, European history has commonly received more
attention within the academic community than the history of sub-Saharan Afrkan cultures or
those of the many Pacific Island peoples. Afrocentrists contend it is important to divorce the
historical record from past racism. Molefi Kete Asante's book Afrocentricity (1988) argues that
Afrkan -Americans should look to Afrkan cultures "as a critical corrective to a displaced agency
among Afrkan s." Some Afrocentrists believe that the burden of Afrocentricity is to define and
develop Afrkan agency in the midst of the cultural wars debate. By doing so, Afrocentricity can
support all forms of multiculturalism.[18]

Afrocentrists argue that Afrocentricity is important for people of all ethnicities who want to
understand Afrkan history and the Afrkan diaspora. For example, the Afrocentric method can
be used to research Afrkan indigenous culture. Queeneth Mkabela writes in 2005 that the
Afrocentric perspective provides new insights for understanding Afrkan indigenous culture, in a
multicultural context. According to Mkabela and others, the Afrocentric method is a necessary
part of complete scholarship and without it, the picture is incomplete, less accurate, and less
objective.[19]

Studies of Afrkan and Afrkan -diaspora cultures have shifted understanding and created a more
positive acceptance of influence by Afrkan religious, linguistic and other traditions, both among
scholars and the general public. For example religious movements such as Vodou are now less
likely to be characterized as "mere superstition", but understood in terms of links to Afrkan
traditions.

In recent years Afrkan a Studies or Africology[9] departments at many major universities have
grown out of the Afrocentric "Black Studies" departments formed in the 1970s. Rather than
focusing on black topics in the Afrkan diaspora (often exclusively Afrkan American topics),
these reformed departments aim to expand the field to encompass all of the Afrkan diaspora.
They also seek to better align themselves with other University departments and find continuity
and compromise between the radical Afrocentricity of the past decades and the multicultural
scholarship found in many fields today.[20]

Reference Notes

1. Woodson, Dr. Carter G. (1933). The Mis-Education of the Negro. Khalifah's Booksellers &
Associates.
2. Akbar, Dr. Na'im.(1998)
3. Chinweizu (1987). Decolonizing the Afrkan Mind. Sundoor Press.)
4. Blyden, Edward Wilmot (1994-03-01). Afrkan Life and Customs. Black Classic Press. ISBN
978-0933121430.
5. NYPL, Schomburg Center for Research in Black Culture
6. "The Afrkan Origin of the Grecian Civilisation", Journal of Negro History, 1917, pp.334-344


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7. Arthur Schomburg, "The Negro Digs Up His Past", The Survey Graphic, Harlem: March
1925, University of Virginia Library, accessed 2 Feb 2009
8 Tejumola Olaniyan, "From Black Aesthetics to Afrocentrism", West Africa Review, Issue 9
(2006)
9. a b Henry Louis Gates (Editor), Kwame Anthony Appiah (Editor), Afrkan a: The
Encyclopedia of the Afrkan and Afrkan -American Volume 1. Page 114, Oxford University
Press. 2005. ISBN 0195170555
10. Chinua Achebe, The Novelist as Teacher, 1965
11. Bruce G. Trigger, "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script:
Proceedings of the Symposium Held in Cairo from 28 January to 3 February 1974 by
UNESCO", The International Journal of Afrkan Historical Studies, Vol. 13, No. 2 (1980), pp.
371-373
12. The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D.,
p. 19 1987
13. Linus A. Hoskins, Eurocentrism vs. Afrocentrism: A Geopolitical Linkage Analysis, Journal
of Black Studies (1992), pp. 249, 251, 253.
14. Hip-Hop vs MAAT: A Psycho/Social Analysis of Values Jawanza Kunjufu 1993
15. a b Achieving Blackness: Race, Black Nationalism, and Afrocentrism By Algernon Austin.
ISBN 0814707076
16. Asante, M. K. (1988). Afrocentricity. Trenton, NJ: Africa World Press Inc. Page 28
17. We Are All Multiculturalists Now By Nathan Glazer Published 1997 Harvard University
Press ISBN 067494836X
18. Teasley, M.; Tyson, E. (2007). "Cultural Wars and the Attack on Multiculturalism: An
Afrocentric Critique". Journal of Black Studies 37 (3): 390. doi:10.1177/0021934706290081.
19. Using the Afrocentric Method in Researching Indigenous Afrkan Culture by Queeneth
Mkabela The Qualitative Report Volume 10 Number 1 March 2005 178-189
20. Out of the Revolution: The Development of Afrkan a Studies By Delores P. Aldridge,
Carlene Young. Lexington Books 2000. ISBN 0739105477

Resources
RBG Blakademics Studies Collections Table for Download

Further reading
* Molefi Kete Asante (1980). Afrocentricity: The theory of social change. Amulefi Pub. Co.
* Kondo, Zak. Black Students Guide to Positive Education.
* Goggins II, Lathardus. Afrkan Centered Rites of Passage and Education.
* Gill, Walter. Issues in Afrkan American Education.
* Cartwright, Madeline. For the Children.
* Zaslavsky, Claudia. Africa Counts.
* Hilliard III, Asa G. SBA: The Reawakening of the Afrkan Mind.
* Hilliard III, Asa G. Maroons Within Us.
* Hilliard III, Asa G., et al. Young, Gifted and Black.
* Hilliard III, Asa G., Payton-Stewart, Lucretia, Williams, Larry Obadele. Infusion of Afrkan
and Afrkan American Content in the School Curriculum.
* Palmer, Anyim. The Failure of Public Education in the Black Community.
* Foluke, Gyasi A. The Crisis and Challenge of Black Mis-Education in America.
* DuBois, W.E.B. and Aptheker, Herbert. The Education of Black People.
* Lomotey, Kofi. Going to School: the Afrkan American Experience.


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* Akoto, Kwame Agyei. Nationbuilding: Theory and practice in Afrikan-centered education.
* Shujaa, Mwalimu J. Too Much Schooling, Too Little Education.
* Lometey, Kofi. Sailing Against the Wind: Afrkan Americans and Women in U.S. Education.
* Richard Majors. Educating Our Black Children: New Directions and Radical Approaches.
* Hale, Janice E. Unbank the Fire: Visions for the Education of Afrkan American Children.
* Watkins, William H. The White Architects of Black Education: Ideology and Power in
America, 1865-1954
* Denbo, Sheryl. Improving Schools for Afrkan American Students: A Reader for Educational
Leaders.
* Ani, Marimba.Yurugu: An Afrkan -Centered Critique of European Cultural Thought and
Behavior.
* Murrell Jr., Peter C. Afrkan -Centered Pedagogy:Developing Schools of Achievement for
Afrkan American Children.
* Ford, Donna Y. Reversing Underachievement Among Gifted Black Students.
* Ratteray, Joan D. Center Shift: An Afrkan -Centered Approach for the Multi-Cultural
Curriculum.
* Tatum, Beverly Daniel. Why Are All The Black Kids Sitting Together in the Cafeteria.
* Gentry, Atron A. Learning to Survive: Black Youth Look for Education and Hope.
* Kafele, Baruti K. A Black Parent’s Handbook to Educating Your Children (Outside of the
Classroom)

The Text:
Akoto, Kwame Agyei. Nationbuilding: Theory and practice in Afrikan-centered
education


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APPENDIX I
RBG Communiversity Courses of Study Collections 2012

The Collections herein are Full Courses of Study and all downloadable PDFs. There are over
500 publications, include interactive multi-media tutorials, image / graphics files, mp3
downloads, e-books, primary historical documents and reprints. All free downloads. As long as
you have an internet connection, you can interact with this table from your desktop…NJOY
RBG DR. JOHN HENRIK CLARKE STUDIES COLLECTION

New Afrikan Maoist Party (NAMP) 07/08 Party Bulletins

RBG Troy Anthony Davis End the Racist-Classist Death Penalty S...

RBG Free Mumia and All New Afrikan PP/POW and the PIC Studies...

RBG New Afrikan (Afrikans in America) Liberation Programs

RBG Political Economy and Nationhood Studies Collection

Del Jones, aka Nana Kuntu (The War Correspondent) Studies Collection

RBG GEO-POLITICS,WAR, POLICE STATE AND GLOBAL ECONOMIC CRISIS

COLLECTION

RBGz Mukasa Afrika Ma'at Collection

RBG Honorable Robert F. Williams Studies Collection

RBG MUZIK, ARTISTS PRESS BOOKLETS PORTFOLIO AND SPECIAL

PROJECTS

RBG-CRSN from Spear & Shield Publications- Studies Collection

RBG-The Maafa (European Holocaust of Afrikan Enslavement) and Reparations

Collection


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Nation of Islam and the Honorable Elijah Muhammad Studies Collection

RBG BLAKADEMICS MAIN LIBRARY

RBG STREET SCHOLARS THINK TANK CORE CURRICULUM

RBG Honorable Dr. Amos N. Wilson Studies Collection

RBG-BLACK PANTHER PARTY HISTORICAL-POLITICAL STUDIES

COLLECTION

RBG-Privisional Government of the Republic of New Afrika (PG-RNA) Collection

RBG Honorable Robert F. Williams Studies Collection

RBG FROLINAN STUDIES COLLECTION

RBG 18TH TO EARLY 20TH CENTURY STREET SCHOLARS COLLECTION

RBG Blakademics Minister Malcolm X Studies Collection


RBG Blakademics Curricular Domains ,Fields and Aims Outline and Links to Content

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