Filien

Menticide

‘The killing of the mind and mind control
Copyright © by Mwalimu Mangwiro Acholam
Al Rights Reserved

No part of this booklet may be reproduiced or utiized In any form or by any
‘means, electronic or mechanical, inciuding photocopying, recording, or by
any information storage and retrieval system without permission from author
in Writing. You may only use brief quotes. The copyright covers front cover

Inquiries should be addressed to:

Mwalimu Mangwiro Acholam
/0 Pan African Associations of America
2325 Laconia St.
San Diego, CA, 92114

Copyright © 2005
United States.
Contents 3
1. The Founder of Menticide
2. Introduction
3. Suggested Reading
4. Menticide
5. Pan Africanism and Black Nationalism
6. Aim and Objects
7. The Bridle Tongue
8. The Obstacles of Pan-Africanism and Black Nacionalism
9. African Nationalism in the Twentieth Century
10. Waafrika Msaada Chama Platform
11. Rules and Regulation suggested by Waafrika Msaada Charna
12. The Nguzo Saba
13. The Eight Principles of Adulthood
14. What is a Libation?
15. Afterthought

Purpose
“The purpose of this publication's to awaken the reader to the
exploitation he/she is living in; there are many methods that were used to
1: The Founder of Menticide 4

This speech was delivered by a white slave owner, Wilian Lynch, on
the bank of the James River in 1712.

Gentlemen, 1 greet you here on the banks of the James River in the
year of our Lord one thousand seven hundred and twelve. First, I shall thank
Yo, the gentiemen of the colony of Virginia, for bringing me here. I'm here
Yo help you solve some of your problems with siaves. Your invitation reached
me on my modest plantation in the West Indies where I have experimented
with some of the newest and stilthe oldest methods for control of staves.
Ancient Rome would envy us If my program Is implemented. As our boat
salled south on the James River, named for our llustrious king, whose
Version of the Bible we cherish, | saw enough to know that your problem is
ot unique. While Rome used cords of wood as crusses for standing human
bodies along its old highways in great numbers, you are here using the tree
and the rope on occasion.

T caught whiff of a dead stave hanging from a tree a couple of milles.
back. You are not only losing valuable stock by hangings, you are having
uprisings, siaves are running away, your CTops are sometimes left in the
felds too long for maximurm profit, you suffer occasional fires, your animals.
are killed. Gentiemen, you know what your problems are; I need not
elaborate. | am not here to enumerate your problems; however, I am here to
Introduce you to methods of solving them. In my bag here I have a foolproof
method for controlling your Black staves. | guarantee every one of you that if
installed correctly, It will control the slave for at least three hundred years.
My method is simple. Any member of your family or your overseer can use it.

T have outlined a number of differences among the siaves, and I take
these differences and make them bigger. I use fear, distrust, and envy for
control purposes. These methods have worked on my modest piantation in
the West Indies and It will work throughout the South. Take this simple little
list of differences, and think about them. O top of my listis *Age,” but that
s only because It starts with an "a"; the second is “Color” or "Shade" there
s "Intelligence®, "Size", *Sex", “Plantations", “Status on Plantation", “Attitude
of Owners", “Whether or not the slaves live in the 'Valley', on the 'HIF, ‘East!,
“short" " Now that you have a list of differences, I shall give you an outline of
action, but before that I shall assure you the Distrust s stronger than Trust,
‘and Envy is stronger than Adulation, Respect, o Admiration.

“The Biack slave, after recelving this indoctrination, shall carry on and
will become saif-refueing and self-generating for hundreds of years, maybe
thousands.

'Don't forget you must pitch the old black male versus the young black
male and the young black male against the old black male. You must use the
Gark skin slaves versus the light skin slaves and the light skin saves versus
the dark skin slaves. You must use the female versus the male, and the male
Versus the female. You must also have your white servants and overseers
distrust all Blacks, but It s necessary that your siaves trust and depend on
us. They must love, respect, and trust only US.

‘Gentiemen, these kits are your keys to control. Use them. Have your
wives and children use them; never miss an opportunity. If used intensively
Tor one year, the slaves themseives will remain perpetually distrustful.

‘Thank you, gentiemen.

To purchase this speech and other commentary contained therein in booklet
form: The Wille Lynch Letter and The Making of a Slave, Lushena Books,
1804-06 West Irving Park Road, Chicago, IL, 60613. - ISBN 0-94839-053-0.
$395

Breaking the Curse of Willie Lynch, $9.95
Rising Sun Publications, 6234 Langdon St.
St. Louis, MO, 63134

I: Introduction

Many people reject Pan Africanism and Black Nationalism, thinking we
are a religion or hate group. We are nelther. If any Black/African person
researches their history, culture, tradition, etc..that person wil find out our
history, culture, tradition, s the root of all others. To dismiss our Ancestors
s the dawn of Civilization is to dismiss our roots. IU's up o the individual to
Africanize their deology. I encourage you to Africanize your ideology if I's
possible. As for Pan Africanism and Black Nationalism being a hate group—
tell me what sane person is satisfied being down-pressed. What's wrong with
Pan Africanism and Black Nationalism having love for our own people?

‘The following study will give you a wakeup cail; you may disagree with
me in part, wholy, or not at all. My question is: what has your present
idedlogy done for the betterment of your situation? My challenge to you is:
do not restrict your present study to what you think Is evidence of nonfiction.
AS painful as it may seem, remave the barrier from your mind to be receptive
to African scholars, then try to prove this study to be wrong.

1 know what ¢ is like to believe in something, then find out that beliel
‘was wrong. Sometimes It takes years to find out the belief is wrong—but to
"have a belief in something, make sure you research the origin of that
‘something.

When I use the term African, I'm not only referring to Africans on the
continent of Africa, | am referring to al Black people giobally—regardess of
where you were bom, if your origin s Africa, you are African. So don't
become offended when you are called African, or think this study Is just for
Africans in the Motherland—Pan Africanism and Black Nationalism are
directed to Afrcans individualy, locally, nationally, and internationally.

“The focal point of this study s Mental Murder and Pan-Africanism and
Black Nationalism solutions.
LIL: Suggested Reading Material L
“¥urugu* by Marimba Ani
“The Making of a Nation® by Mwulimu Mangwiro Acholam
“Pan-Aican Nationallsm n the America, Life and Times ofJohn Henrik
Clarke
“Pan-Aficanism, Origin and Culture" Howard University
“Afrocentricity” by Asante Molefi Kele
%500 Years of European Behavior” by Butweiku, N.
100 Years of Lynching” by Ralph Ginzburg
“Slave Trade" by Hugh Thomas
"Black Power" by Michael Alan Townsend
“Know Thyself” by Akbar Na'im
“Black Man of the Nile” by Ben Juahannan
“The Ausarian Resurrection" by Ashby
Long Walk to Freedom" by Mandela, Neison
“Marcus Garvey* by Lawler, Mary
Most of these publications can be found at A+B Publisher's Group - 1000
Atiantic Avenue, Brooklyn, NY, 11238. Books by author can be obtained from
Sojourner Truth Form School, P.O. box 311 / Poolesville, MD 20837, or Pan-
Afrcan Association of America.

This booklet is dedicated to anyone who has a desire to leam and to
PuE into action what they leam.

In memory of the Global African Ancestors,

Amencment 13 [1865]
Section 1. Neither siavery nor involuntary servitude, except as a punishment
for a crime where the party shall have been duly convicted, shall exist within
the United States, or any place subjected to thelir jurisdiction.

Section 2. Congress shall have power to enforce this articie by appropriate
legistation.

Minority Men in North Carolina State Prisons

There are about: 36,299 are men, 59.8% are Black, 3.9% are Hispanic, and
33.4% are White.
‘Source: North Carolina Department of Correction, Nov. 2005

Greetings in the Name of Amen Ra
May the Unseen and Seen grant you the insight and wisdom to
apprehend the contents within.
IV: Menticide 7

To define Menticide we first must research “mental", according to
Webster's Dictionary: "Mental" is “the mind; performed in the mind;
intellectual power; mental attitude; normal intelligence.” The affix cide
simply means “kil"—Menticide Is the opposite of genocide; It's the killng o
the mind, debilitation of the mind functions. Menticide is more destructive
than genocide. Once the physical is destroyed, it can no longer by utiized,
‘except for scientific studies (that's another thing to be discussed) whereas a
‘person(s) loses control over their ability to think for themselves via
‘manipulation, that person is under the influence of the manipulator,
physically, spirtually, and mentally. What happens once a person(s) loses.
control over their actions? Their control over reactions s lost too.

“The ingredients that are used to control/manipulate are done so
‘smoothy today that some do not see it coming—It took centurles to perfect
‘control/manipulation. 640 ACE: Arabs conquered EQypt, their colonization
spread, along with the Britons, Romans, Greeks, Persians, et al. throughout
the continent of Africa, making Africans siaves by force. This was
‘accomplished by every conceivable method that can be imagined—one of the
methods that reduced Africa was serfdom; that took place In its rawest form
around 1555, when John Hawkins, who was a naval navigator, went to

ship, called Jesus, assured the Queen that Africans would be civiized and
Christians in the colonies, Hawkins said our Ancestors were “savages and
barbarians." The Queen signed a charter empowering Hawkins et al. to take
‘millons of our African Ancestors from babies o adults; that caused
‘separation of family and culture, then indoctrinated with the slave master's
ideologies, replacing our ideologles—our ancestors on down to the present
‘Africans were/are taught we are savages and barbarians—this is a blatant
disregard for our history and Ideologies.

The ingredient of control/manipulation goes beyond 1555, as
mentioned 640 ACE (Arabs conquered Egypt by way of control, manipulation,
and murder...) Bear with me on this point...We would have to go beyond 640
ACE, which require a look at the Criminal Justice System of that time,
servitude was allowed for retribution when a crime was committed—but that
person was allowed to keep their Culture and was released from payment
once obligation was fulflled. 1555 just took that part of our culture to a
barbaric and savage level. If my memory serves me correctly, 1518 s the
‘approximate time the first African slaves entered North America. When the
subject of slavery comes up, any nationaiity will say, *Your own people sold
You out.” I cannot deny that some did so, thinking that they were giving that
family member a better iite. Some families and individuals sold cur Ancestors
because of personal greed, some of our family was manipulated, and some of
our ancestors were just stolen from Africa—read *Slave Trade".

In the philosophy and opinion of Marcus Garvey, he discusses traiers:
*In the fight to reach the top the oppressed have always been encumbered
by the traitors of their own race, made up of those litie faith and those who
are generally susceptible to bribery for the selling out of the rights of their
‘own people”...Let's take a look at the word "bribery*: "Bribery means
anything bestowed, with a view to infiuence judgment and conduct; to
influence by gits* Influence judgment and conduct for what purpose?

Economical, political, and social control/oppression. This frees up people to
be manipulated into accepting what the influencer blatantly does to exploit—
the persans who are accepting bibery ae most kely In the eadership
position, be it education, political, these persons are only concerned with
themselves while practicing Tokenism, while in their zombie condition. When
Ieadership or anyone in our fold has become tainted by comuption or
armogance, we must engage in an intellectual warfare against them and their
regime and implement an agenda that's profitable for the people, not just a
small group of peaple—that agenda for the people by the people will crush
that leadership—Somallans ran invaders out of their state with chikdren, old
folks, adults using anything they Could get their hands on—rocks, botties,
bricks, rockets, guns, etc. Yeah, that's on the physical, but the Somallans ran
the invaders out—when you get tired of being down-pressed you will by any.
means necessary deal with whatever is the problem of our palltica, social,
and economical system. One more thing about the Somalians: they had to
engage in intellectual warfare in order to gather the masses of the people to
engage in physical war against a weil-armed govemment—check out the
movie *Blackhawk Down", very good example. We can revive our race If we
do some research on who we are— you don't know who you are, any other
Culture wil satisfy you.

Menticide has been implemented to keep you from leaming who you
are. Once you leam who you are, you will not accept the scraps from the
slavemaster's children, you will et your own meal—meaning economic,
S01al, and poliical system.

Wake up!
Wake up!

A General Outline and Definition of Pan-Africanism
‘The Idea s explained by Dr. John Henrik Clarke

Pan movements are not new in the world. These movements existed
long before the use of the preface "Pan” was a part of the group's
organizational name. Any movement by an ethnic group to recover and
reclaim their history, culture, and national identity, after siavery, war, or
‘migration, forces or otherwise, can be called a "Pan* movement.

‘The largest number of these movements existed In the United States,
a nation of immigrants. In this country these movements were mainly.
histonical and cultural societies whose obfective was to preserve the history
of the United States and the respective history of each immigrant group.
Pan Africanism, often thought of as a movement conceived and
developed by the Africans living outside of Africa, was, In fact, a worldwide
movement, affecting Africans in every part of the world. An cperational
definition of Pan Africanism s long overdue. Generally, we think of Pan
Africanism as a 20" century phenomenon concelved and developed by
‘Africans living outside of Africa. In fact this was a woridwide movement that
used different approaches, depending on the political cimate in the countries
‘where African people lived in large numbers. In Africa Itself, Pan Africanism
‘was often expressed through armed resistance to slavery and colonialism.

‘There is need for an operational definition of Pan Africanism that will
‘explain its many manifestations in different places, under different
circumstances. All over the world Africans were fighting to restore what
slavery and colonialism had taken away from them. No matter what their
circumstances were, their objective was the same. Slavery and colonialism
strained, but did not completely break the cultural umbllical cord between
‘Africans in Africa and those who, by forced migration, now live in what is.
called the Westem World. A small group of African American and Caribbean
writers, teachers, and preachers collectively developed the basis of what
would be an African-consciousness movement over one hundred years ago.
Their concem was with Africa in general, Egypt and Ethiopia and what we
now call the Nile Valley.

“The Foundation-Builders of Modem Pan-Africanisr

Editor John B. Russwurm and Samual E. Conish of New England
published The Freedom’s Journal® the first "Negro Newspaper in the.
Westem World, Friday, March 26, 1827. It sought the unity of African
Americans throughout the nation.

By 1832 America had experienced three massive slave revolts, the last
being by Nat Tumer in Virginia. David Walker publishes his dramatic appeal
to the Colored People of the World.

John B. Russwurm of *Freedom’'s Journal” moves on to Liberia to
publish the *Liberian Heraid".

The same year that the West Indian John B. Russwurm dies, Edward
W. Blyden, another man of the Caribbean, takes up the mantie of African
‘unification and works towards building bridges of understanding between
African people in the Caribbean, the United States, and Africa. He is known
as the greatest black Intellect of the 19° century. Blyden starts the concept
of "Negritude”.

Blyden teams up with Frederick Douglass to present the case of the
African American to England and the rest of Europe, as African Americans.
struggle against the institution of siavery. This becomes the first genuine
case of a united Pan-African struggle. In protest against the treatment of
Africans in the New World, Biyden emigrates to Liberia in 1851.

IN 1839, Joseph Cinque, the son of a Mendi king of Sierra Leone is
sold Into slavery and shipped to Cuba, where he and other Africans revolt
aboard a ship and take control of it. They were tricked to salling to New
Haven, Connecticut coastiine, where they were captured. They stand trial in
the United States where Cinque pleads his case in his own language. He is
ordered free along with his men March 9, 1891, and stays in America until
1842 to study before returning home.

Paul Cuffee, a free black ship-owner from New Bedford,
Massachusetts, creates the "Friend Society” for emigration of free Negroes
from America and personally takes a number of people back to Africa and the
The Douglass Monthly, published by Fredenck Douglass, brings | o
attention to the plight of people in Africa and the U.S.

Martin R. Delany, an African American of Mandingo descent, leads the
first and only exploratory party of American-born Africans to the 1and of their
forefathers in the region of the Niger River now known as Nigeria. He was
2150 coedior with Frederick Douglass of the North Star.

He is followed by the likes of Reverend Alexander Crummell and
Bishop Henry McNeal Turner.

Bishop Henry McNeal Tumner advocates black emigration. He preaches
that the solution of African American freedom can be found in going back to
Afmca.

In 1804 Jacques Dessalines, govemor-general of Halt, appeais to the
African Americans to settle in his country. IN 1819, Henri Christophe,
Emperor of Halt, attempts to negotiate the settling of 20,000 Arican
Americans In his country, but they end up settiing in Liberia.

Denmark Vessey seeks the assistance of Haltin his revolt conspiracy
of 1822. Joean Pierre Bayer, President of Haiti, 1818-1844, pushes for
African American emigration. In 1821, in Maryiand, the Maryland Haitan
soclety is formed to facilitate African American emigration to Haiti.

In 1900 H. Sylvester Willlams convenes the first Pan-African Congress
n London. W.EB. DuBols attends the conference.

The Universal Negro Improvement Association s organized by a young
African of Jamaican descent named Marcus Mosish Garvey, July 15, 1914.
His cry is *Africa for the Africans.

In 1919 W.E.B. DuBois convenes the Pan-African Conference in
Manchester, England. This conference is attended by Kwamo Nkrumah who
later becomes the frst head-of-state of the Afrcan nation below the Sanara
0 gain its independence in 1957. That country Is Ghana.

1n 1974 the 6™ Pan-African Congress convenes, for the first time, on
African soilin Tanzania. It ends up with mixed resuits, Many Africans of the
Diaspora who helped plan it are shut out of the conference as Afrcan heads-
of-state will only recognize those who head nations. Brillant Afrcan minds,
ke Bro. Walter Rodney, are blocked out of the dialogue and he is even
placed under house arrest. The plus s that the Congress is held on African
soil; however, rather than becoming a meeting of mutual exchange, growth,
and development, it ends up becoming a free-for-ail where some African
leaders were more interested in protecting thelr borders, teritores, and
personal power. Ideologies attempt to back their Eurocentric left- and right-
wing masters. Others allow Arab North Africa to interfere in the organization
of Black Africa, and African people without political status are excluded from
the Pan-Afican process.

‘Currently the greatest problem facing Pan-Africanism is 2 lack of a
solid, unified ideology that is based on an African-centered philosophy,
aithough many current scholars, intellectuals, and activists are now
fpromoting the philosophy and values of an African-centered perspective that
is independent of European and Arab influence.

The objective now is to build a permanent standing Pan-African
CCongress made up of global non-government organizations (NGOs) that will
ot have to depend on the ebb and flow of current African nation-states and
the politics of wester economic coloniallsm and Arab theological colonialism.

All this above information was added as the Pan-African Associations
of America Interpretation of events during and since the convening of the 6™
Pan-African Congress.
Pan-African Association of America n
Interational Headquarters
2325 La Conia St., San Diego, CA 92114

Long Live Pan-Africanism and Black Nationalism!

V: Pan Africanism and Black Nationalism

s defined by my studies, Pan Africanism and Black Nationalism are
ALL Africans unifying regardiess of personal Ideologies for a common goal,
despite its complexities, boundary disputes, intemal friction and the
nstabilty of regime, is constantly evoking. Pan Africanism and Black
Nationalism also is viewed as a paradigm composed of different aspects, but
allied, the affective, awareness, cognitive, structural, and function. The prime
ingredient of Pan Africanism and Black Nationalism is to create a nation
defined by and for Africans globally.

As defined by Mzee Mwalimu Baye:

“Our goal 2s an organization is to help facilitate practical self-
determination for African people at home and abroad, to ensure that people:
o African descent are able to take control of their economic, political, and
social destiny in global cooperative systems. We hope to establish in the 21"
century a permanent standing global non-govemment organization (NGO)
based Pan Africa Congress, a system linking African people of the Diaspora to
the Continent and a global system of the preservation and expansion of
traditional indigenous Africa spiritual systems.”

- The Pan African Congress, 1919

‘The Pan African Congress, held in Paris in 1919, announced goals that
‘would be considered modest by present standards. No mention is made of
African Unity, and the request for self-goverment is couched in terms of
gradualism.

The resolutions of this Congress asked in part:

A. That the Allied and Associated Powers establish a code of law for
the intemational protection of the natives of Africa, similar to the proposed
international code for labor.

B. That the League of Nations establish a permanent Bureau charged
‘with the special duty of overseeing the application of these laws to the
political, social, and economic welfare of the natives.

C. The Africans of the worid demand that hereafter the natives of
Africa and the peoples of African descent be govered according to the
following principles:

1. The Land: The land and Its natural resources shail be held in
trust for the natives and at ailtimes they shall have effective
‘ownership of as much land as they can profitably develop.

2. Capital: The investment of capital and granting of
‘concessions shall be so regulated as to prevent the expioitation of the
natives and the exhaustion of the natural wealth of the country,
concession shall always be limited in time and subject to state control
The growing social needs of natives must be regarded and the profits
taxed for sodial and material beneft of the natives.

3. Labor: Slavery and corporal punishment shall be abolished
and the general conditions of labor shall be prescribed and regulated
4. Education: It shall be the right of every native child to leam
0 read and write his/her own language, and the language of the
trustee nation, at public expense, and to be given technical instruction
in some branch of industry. The state shall afs0 educate as arge
number of natives as possible, in higher technical and cultural training
and maintain a corps of native teachers.

5. The State: The natives of Africa must have the right to
particpate in the govermment as fast as ther develapment permits in
conformity with the principle that the government exists for the
natives, and not the natives for the govermments. They shall at once
De allowed to particpate inlocal and tribal government, accorting to
ancient usage, and experience proceed to the higher offices of state.
To that end, that In time, Africa be ruled by consent of the
Africans...Whenever It Is proven that Afican natives are not receiving
just treatment at the hands of any state or that any state deliberately
excludes it civilized citizens or subjects of Afrcan descent from its
body politic and cultural, it shall be the duty of the league of nation to
bring the matter to the natce of the civilzed workd.

6. Africans’ Unity: Africans globally must put their differences
aside and seek out fellowship with other Africans so that we can
rebuild our family unit—let us start the healing process together; this.
can be done I we but forth the effrt. No one can saive Arican
problems but Africans.

Al the above mentioned in the Pan Afrcan Congress of 1919 is no
00 when there is no unty; this Congress should have discussed the unity
of Africans Globally.

“This canno be considered the first Pan Afrcan Congress.”

Purpose
Extracted from The Constitution of the Convention People’s Party of the Gold
Coast 1950

George Padomore, The Gold Coast Revolution [Londo: Dennis Dobson, Ltd.,
1953) pp 254-255

VI: Aims and Objects (National) (Intemational)

1. Self-Govemment now and the development of (Gold Coast) Ghana
on the basis of socialism. Leam and teach self-government and socilism to
our African Nation.

2. To fight relentiessily to achieve and maintain independence for the
people of (Gold Coast) Ghana and their Chiefs. This must be accomplished
throughout our African Nation, regardiess of our geographical location.

3. To serve as the vigorous conscious political vanguard for removing
all forms of oppression and fro the establishment of a democratic socialist
Society...** No matter who is oppressing, they must be removed. The
democratic socialist soclety in our African Nation must be defined for and by
Africans.

4. To secure and maintain the complete unity of the colony. Ashanti,
northern teritories, and Trans-Volta.** This also must be promoted by every
‘Afncan throughout the globe.

5. To work with and i the interest of the Trade Union Moment and
other kindred organizations, in joint political or other action in harmony with
the constitution and standing order of the Party.

6. To work for a speedy reconstruction of a better (Gold Coast) Ghana
in which the people and their chiefs shall have the right to live and gover
themselves as a free peaple.** To work for a speedy reconstruction of a
better African Nation and have the right to be free, globally.

7. To promote the political, social, economic, and ** [education]
‘emandipation of the people, mare particularly of those who depend directly
upon thelr own exertions by hand or by brain for the means of ife.

8. To establish a Socialst state in which all men and women shall have
‘equal opportunity and where there shail be no capltalist exploitation.

Aims and Obfects (Intemational) (**National)

1. o work with other nationalist democratic and socialist movements
in African and others in the (**Diaspora) with a view to at
imperialism, colonialism, racialism, tribaism, and all forms of national and
raial oppression and economic inequality among nations, races, and peoples.
2nd to support attraction for worid peace.

2. To support the demand for a West African federation and of (**Pan
Africanism) and Nationalism by promoting unity of action among the peoples
of Africa and African descent.

**Asterisk means an added word or portion

Embracing Pan Africanism and Black Nationalism

When we embrace Pan Africanism and Black Nationalism we are
embracing change based on our Afican Roots, Principles, and Beliefs.

1f we fail t approach our collective problem in any other manner than
25 Pan Aficanist and Biack Nationaist we wil be dysfunctional in our
development, thus allowing those who explott our disunification to continue
‘dominance over our economical, political, and social system.

We must promote unity of action amongst Africans locally, nationally,
‘and intemationally...from the Pan African Association of America (PAAA) Dieli
Newsietter—"The practice of Nationallsm, and Pan Africanism at individual
level must take place before K has any meaning at a neighborhood,
‘community, national, or intemational level® Unauok. If this is done—unity is
the practicable.

It doesn't matter whether you are incarcerated or not, you are the
posttive catalyst for this movement ifyou choose to be.

A ot of us are conscious of our surroundings, but some lack the abilty
to Insert posiive solutions Into dally problems or to make productive
decisions about life. Why? Some claim a consciousness that's destructive to
the economical, political, and socil fabric of our society. We must return to
our roots and study the chronicies of our history as well a5 purifying our
SDirit 5o we can have the willto rise above our disposition.

‘Those of us who aren' in harmony with our Giobal African Ancestors,
‘when we come n contact with our own culture and I's In oppOsition to the.
current foreign culture some of us embrace, we tend to become offensive.
“This occurs because of cultures clashing, 1.¢. African and foreign
cultures...Our spiit tals us something doess't i, but some of us have
become 5o ilusive in what was taught by the foreigners—defending it without.
researching what was, is taught, dispelling the African scholars'
research...I'm going back to Menticide—the debilitation of the mind that
allows a people to control/manipulate with knowledge that our Ancestors
gave a people who fashion that knowledge Into a destructive weapon against
us, as a result of this we are stil enstaved economically, polltcally, and
soctally; do you understand you will not be accepted by the down-pressers?
‘Yes, there are a few outside our African race who want to stand with us in
sincerity—that's kool—but we must first stand together as an African Nation
‘efore we stand with anyone eise. IF that other Nationality cannot recognize:
our African blood run through thelr veins, they should be put in the category
as ENEMY. This Enemy we must de business In their establishment, we must
learm how to coexist with our Enemy while rebuliding our nation, we must
study the intemal and external organs of our enemy in order to defeat the
influence they have over our growth, Jf we commence 3 physica radical
Change that Causes us not to be expioited i the enemy camp, we wil 1]
‘embark on more than we can handle—we must implement an intellectual
‘warfare—that is in the radical change that will accomplish our freedom. The
punishment for a physical radical change will cause genocide as done with
the Indians in North America. Menticide is already active—we suffer
Incarceration, character assassination, AIDS, Malaria, T8, Eboli, High blood
pressure, diabetes and conflict amongst one another—so much more—yet
many of us brush this off for some reason or ancther. Is this the
consciousness that must continue to stand in our community? Or is this the
consciousness we must question? What have we accomplished in our current
situation? We are st in the same predicament as we were a hundred years
ago—in America we are only leasing the houses, cars, etc...In America we
pay taxes on that property, and if the taxes aren't paid, the govemment is:
coming to get theirs. If the state, local and federal goverment want that
property you daim is yours—you lose. Yet some of us place more value on
materialism that on the unity of human beings. Most have sold their souis for
the sparides of the American dream—projecting the image of not being aware:
of the atrocities we face dearly or downplaying such. Then there are those
‘Who profess to have the sole solution to liberation of themselves and others-
Individualism has never won a war.

No longer proud of being Africans/Black yet proud to mimic the
slavemasters' children and accept the nation that mimicking the
slavemasters' children and accepting their ideologies will gain their
acceptance of us, is foolish to belleve such fairy tales. We will not be
respected until we as a while throw off the mental, spiritual, and physical
influence of the foreigners' ideologies; their Ideologies allow us to be in
confict with one another_ Is this the consciousness to be respected? NO!

70% Black women account for new AIDS cases

46% Black men account for new AIDS cases

One child dies of malaria in Africa every 29 seconds.
‘Someone in the world ties of TB every 18 seconds.

One person is infected with HIV every 6.4 seconds.

One pregnant woman dies of complications every 60 seconds.

If others laugh at you retum the laughter to them; If they mimic you
retum the compliment with equal force. They have no more right to dishonor,
disrespect, and disregard your feelings and manhood/* *womanhood than
You have in dealing with them. Honor them when they honor you; disrespect
and disregard them when they viely treat you. Their arogance is but skin
deep and an assumption that has no foundation in morals o In law.

By Ancestor Marcus Gravey
VII: The Bridie Tongue s

James 3

My brethren be not many masters, knowing that we shall receive the
greater condemnation. *For in many things we offend all. If any man
offendeth not in Word, the same Is a perfect man, and aiso t bridie the
‘whole body. *Behold, we put bits in the horses’ mouths, that they may obey
153 and we tum about their whole body. “Behold 8150 the ships, which thovgh
they be so great, and are driven of fierce winds, yet are ‘turned about
with a very small heim. Whithersoever the governor listeth. 50 the
tongue is a izie member, and boasteth great things. Behaid, how great a
matter a fittie fire kindleth! *And the tongue is a fire, a world of iniquity: 50 is
the tongue among our members, that It defilth the whole body, and setteth
on fire the course of nature; and It Is set on fire of hell. "For every kind of
beasts, and of birds, and of serpents, and of things in the sea, is tamed. And
hath been tamed of manikind. *But the tongue can no man tare; It 1 an
unruly evil, full of deadly poison. *Therewith bless we God, even the Father;
and therewith curse we men, which are made after the similitude of God.
9Qut of the same mouth proceedeth blessing and cursing. My brethren,
these things ought not 5o to be. *1Doth fountain send forth a” the same
place sweet water and bitter? 'Can the fig tree, my brethren, bear olive
berries? Either a vine, figs? So can no fountain both yield saltwater and
fresh. Who is a wise man and endued with knowledge among you? Let him
Show aut of a good conversation his works with meekness of wisdom. “But I
e have bitter, envying, and strife in your hearts, glory not from above, but
is earthly, sensual, devilish, “Sfor where envying and strife s, there is
confusion and every evil work. “But the wisdom that is from above is irst
pure, then peaceable, gentle, and easy to be interested, full of mercy and
good fruits, without partiality, and without hypocrisy. ’And the fruit of
ighteousness is sown In peace of them that make peace.

James 3 came to me presently because of the unscrupulous enemy
that has for some reason or another sought the demise of my character and
Is done with the tongue In the dark, in the ranks of this great nation of Pan
Afrcanist and Black Nationalit we have those who speak a5 though they are
with us, yet no. Individuais lice this enemy of mine are many, they wil do
everything in their power to stop us from accomplishing our goals—but the
thing s, we are a divine movement, protected by the Unseen and seen—
therefore NO force can stop this mavement..

“The Book of Coming Forth by Day* translated by Dr. Ashby describes
‘this person(s) as Set—"Set represents the unbridied lower seif of all human
beings. His impulsiveness and reckless passion are pursuits are the ever-
present enemy of the aspirant or anyone eise who is striving for over the
urges of i mind, body, and senses. The lower sef i represented by the
desires of the mind which lure the soul into the varied situation of pain and
pleasure in the world of time and space (the relative existence). These
desires lead to a degraded mental capacity which manifests in the forms of
selfishness, greed, hatred, anger, lust, and other human failings. Those faults
or mental complexes are termed fetters. The fetters of the mind prevent the
‘soul from discovering peace, harmony, and oneness with the universe. Out of
greed and jealousy, Set killed Asar. He represents the ego-consciousness in a
‘human being which kilis the higher expression of the soul. If the ego is
mastered, It can be a great servant to the Divine self."
Tris ower selfcan b controlied if guided to the righteous path—as we
all should know, Sek has taken over some and they wilnot be redeemabie,
50 we must ot allow them to get the best of us. Sister Marimba Ani I her
Book Yurugu spoke on the birth of our enemy. Yurugu i a must-read. To
‘control the lower self we understand the process of Mentcide, in other |
Wwords, to efeat the enemy we must study the behavior of our enemy,
Yurugu teaches this. Our enemy ls'tonly ather nationalties; the enemy is
those among U.S. soll This creates a division i our ranks~—we can read and
study al the posiive books out there, but If we do not adhere to them the
time spent reading and studying was only a waste I there's no
understanding. St Marimba shows us everything we were taught n
mainsiream America s all wrong, we must research the deologies that we
Ging t, I we cannot Afrcanize those ideclogies we must dispel them and
study the ideologies of twelve millon square mies-—*Africa". We have.
many—here in America we have crested ntuals, ceremonies, and traditions
that stem from Mother Afrca,

A5 Iong as we are divided people we wil be a conquered people. In the
demise of the Black Panther party there were moles placed i the ranks of
B%P to cause division and with that division Party members tumed on one
another, thus causing the demise. My short tme as cochairman in NC, the
came methods that were used by J.E. Hoover to dsmanti the party were
being used amongst brothers n the New Black Panther Party, ust 35 s
being used amongst one another tday. Those that are causing the dversion,
We Must oust them from the Afrcan race; they work fo the good of our
enemy.

Menticide comes in many forms and is an open enemy that appears to
be hidden.

Pay clase attention to these methods: infitrate and disintegrate.

VILI: The Obstacles of Pan Africanism and Black Nationalism

Most Africans are skeptical of any substantial accomplishments for
Years to come, because we face many obstacies In achleving our goals—here
are, by way of summary, a list of our obstacles that we are staring at:
different languages, different history and culture, different colonial heritages,
barriers in communication, different religions, different political, economical,

the Unseen and Seen, Amen Ra. We have to find out what that special gift is.
Example: someane may enjoy doing fundraisers. Why not do a fundraiser for
people of poverty, purchase food, clothing, shelter? Someone else may be
‘educated in languages; this knowledge can assist in bridging the gap of
‘communication. Another example: someone isn't book Intelligent, but can
paint houses, brick mason, drive, etc...this can be used. As I said, we all
have a special gift; we know our obstacles, we look at them each day:
however, though we are our biggest obstadie that we first must face and deal
with, if you feel like there is hope in bothering the conditions of self and
African peaple as a whole contact us at the given address on the copyright of
this book. We will do our best to put you on the correct path. You must find
out who you are, that is your first task, by reading this you are off to a good
o leave you with the beginning of our birth and some history: From
Dr. Muatu Abhaya Ash by transiation of "The Book of Coming Forth by Day”:
“Now the Ethiopians, as historians relate, were the frst of ail men**[peope]
and the proofs of this statement, they say, are manifest. For that they did
ot come into their land as immigrants from abroad, but were the natives of
it and 0 Justly bear the name of autochthones (sprung from the soll Itselr),
that i, they maintain, conceded by practically il men**[people]..

“The Anclent Egyptian texts state: “Our people originated at the base of
the mountain of the Moon, at the origin of the Nile River."

7
IX: African Nationalism in the Twentieth Century
~-Mediaeval African
1844 Bond, English protection of Fantis
1871 Fanti Confederation

1892 Ethioplan Church, South Africa
1897 Aborigines’ Rights Protection Society
1912 South African Native National Congress
1913 Above changed to African National Congress
1914 Federation of Nigeria
1915 Chilembwe uprising, shire Highlands.
1919 Pan African Congress, Paris
1920 Marcus Garvey's Universal Negro Improvement Association
1920 West African Congress.
1920 Industrial and Commercial Workers' Union (ICU) South Africa
1921 Second Pan African Congress
1922 Egyptian Independence
1922 Nigerian National Democratic Party
1922 Kikuyu Central Association, Kenya
1923 Third Pan African Congress
1927 Fourth Pan African Congress.
1935 Ttalian invasion of Ethiopia
1935 Al-African Convention, South Africa
1936 Nigerian Youth Movement
1944 Brazzaville Conference on post-war French Africa
1945 Fifth Pan-African Congress, Manchester
1952 60 Mau Mau, Kenya
1958 Pan African Congress, South Africa
1960 African Nationalist Congress and Pan Africanist Congress banned,
South Africa
1961 Murder of Patrice Lumumba, Congo
1962 Pan African Freedom Movement of East and Central Africa broadens.
membership to include Southern Africa (PAFMECSA)
1962 First Intemational Congress of Africanists, Accra

“There is much more to our istory—take from what I have given you
and begin your research.

Let's pull together...
X: Our Platform 13
1. To educate Africans intemationally how to become providers for one
another's needs.
2. To educate Africans intemationally how to become economically stable.
3. To educate Africans intemationally how to become proficient in politics.
4. To educate Africans intenationally how to become friends, not enemies.
5. To educate Africans intemationally about African culture, rituals,
‘ceremonies, and traditions.
6. To educate Africans intemationally how to become socially functional, and
not dysfunctional.
7. To educate Africans intemationally about their worth.

XI: Rules and Regulations

African is to shed the blood of another African.
African shall disrespect any African, and shall not allow anyone to
disrespect anather African. This includes self-disrespect.

‘African shail bite back or be dishonest.
Africans shall obey the law of the land, as long as it doesn't conflict
human rights.

shall be jealous or envious of another.

shall be lazy.
African shall indulge in recreational drugs.
‘African shall result to violent behavior as a problem-solver.

3%

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2z

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XII: The Nguzo Saba (The Seven Principles)
1. Umoja (Unity): To strive and maintain unity in family, community, nation,
and race.

: To build and maintain our
‘community together and to make our Sister's and Brother's problems our
problems and solve them together.
4. Ujamaa (Cooperative Economics): To build and maintain our own stores,
shps, and other businesses and to proft from them together..
5. Nia (Purpase): To make our collective vocation the building and developing
of our community in order o restore our people to their traditionai
greatness.
6. Kuumba (Creativity): To do always as much as we can, in the way we can,
in order to leave our community more beautiful and beneficial than we left it.
7. Imani (Faith): To believe with all our hearts in our people, our parents,
our teachers, our leaders, and the righteousness and victory of our struggle.

Harambee (Let's pull together)

XIIL: The Eight Principles of Adulthood

1. Honor: Determines the quality of adulthood. One without honor has no

self-respect. Your word is your bond.

2. Reliabilty: Is the foundation of progress. If you cannot be reliable, you

‘cannot succeed.

3. Trust: Keeps a group united. Only trust can protect the individual and the
roup.

3 Respect: Is the basis of self-love. Without giving respect ane can never
expect to receive it.

5. Faith: Keeps the WILL strong. Falth Is the rock that never crumbles,
regardiess of the situation.

6. Purpose: Gives direction to lfe. A person without purpose s seit- | 9
7. Ancestry: We must always be grateful to those who have come before us.
Thelr sacrifice is the bridge we use to the future.

8. Unity: Is the message of a higher power. There is only strength in unity.
People who cannot unite wil uitimately fail a5 individuals.

‘The Seven Cardinal Rules of Ma'at
(Speaking Truth and Doing Justice)

‘The Cardinal Virtues of Ma'at are the most ancient known code of
ethical conduct and spiritual behavior known to man/woman. Developed by
‘our andient kemetic ancestors, this code, when practiced, allows us to live in
'harmony with ourselves and each other. However they are only as effective
s they are practiced on a regular basis.

1. Truth: a. Speak the truth in your house, that the Princess of the
‘earth may respect you. b. If you move among people, gain respect and faith
through speaking openly and truthfully; those who are trusted and speak
truthfully will become leaders and masters of themselves.

2. Justice: a. If you are chosen to maintain order among the people,
handle matters with a strict sense of justice. Do not lean to one side or the
other. Take care that no one claims that you are unfair and your actions.
result in a judgment against you. b. Surely the strength of one who is llke.
‘God saves the wretched from their oppressor. c. Make o distinction In your
behavior between those of rank.and common people, but rather choose a
person because of his or her skils so that every craft may be carried on. d.
Give bread to the hungry, water to the thirsty, clothes to the naked, and
boat to those without one.

3. Propriety, family, authorities, subordinates, and peers: a. Be
cautious In your speech lest you offend. b. Be not silent when it is your duty
to speak, and when giving advice in counsel to those who employ you, speak
truth even f it offends. c. As you do for your parents, your children will do
for you also. d. Those who abuse authority provoke resistance. And those
‘Who place themseives above others are brought low.

4. Harmony: a. The heart of a wife and husband be one so that they
may be free from contention. b. If a woman and man are at peace they will
never fare badly.

5. Balance: a. To exceed Is as bad as not to reach. b. Those who apply.
the right measure in all good things are not blamed. c. Excessive pride and
arrogance are the destruction of their owner, but those who are gentie in
character create their own fate.

6. Reciprocity: a. Do not do to a person what you dislike and thus
cause another to do it to you. b. Do to the doer that he/she may aiso do. c.
As a man soweth that shall he aiso reap.

7. Order: a. May that the floodwaters never fall to come. May the
flelds never fall to flourish. May children do honor to thelr father and mother.
May that I recognize my friends that 1 may share my goods with them. May I
recognize my brother and sister that may open my heart to them and may

life always follow death. 20

The Nguzo Saba, the Eight Principles of Adulthood, and the Seven
Cardinal Virtues of Ma'at must be incorporated into our dally ife, so that
others will follow by example. If we incorporate these virtues and principles
in our lfe, what we seek to accomplish will become a realtty.”

XIV: What is a Libation?

‘The Libation Ceremony i a significant ritual of African life throughout
the continent and is observed by most ethnic groups of African people.

It is a spiritual ceremony linking the African to her/his source of
universal power (Creator), his/her ancestors and the land, and her/his
responsibillty to the generations which are to follow her/him.

‘The purpose of any and all African libations is to remind the African
that he/she s a servant to a spiritual force greater than herself/himself.
‘She/he is also a servant to the land and takes care of It by practicing the
principles and ethics created by her/his ancestors to preserve her/his tribe
(group), cian, and the land they have left himyher. To the African the libation
represents a crucial spiritual link to the collective soul of his/her ancestors
and the continuation of their collective existence. The Libation Ceremony s
his/her link to etemity.

Explanation of Libation Symbols and Procedures

Green cloth s placed under i the other libation materiais. The green
cloth is a symbol of the earth that gives us life by providing food, dlthing,
and shelter. It is the Great Mother of us ail. The cloth represents the positive
and heaithy growth of our numbers as African peoples. As global African
peoples multiply WE become potentially stronger.

The Spearhead is symbolic of the truth because the spearhead, like
truth, cuts through ies, dishonesty, and faise or resentful hearts. The spear
15 aiso the defense of the people, and has protected the people for thousands
of years.

Two ceremonial cups, which are alike, should be made of glazed
pottery or gourds. The first cup represents our past. The second cup
represents our hope for the immediate and distant future. At the beginning of
the Libation Ceremony water is poured from the first cup to the second cup
unai the first cup is completely empty.

‘The Water in the first cup is a symbol of our lives and the lives of
those who came before us. It also represents the lives of those who come.
Where there is ife there is Water. Where there is no water there is no ffe.

The act of pouring aiso represents our wilingness t give generously for the
benefit of global African peoples.
Finally, the Plant Pot or Can with earth in It ties us to the land, just as
our ancestors have always been tied to the land. The earth is the common
Mother of us all and respects us as we respect it.

z!

Placement of Materials and Standard Ceremonial Procedures

All symbols of the Libation Ceremony should be placed on a table
facing the group or In the middle of the circle of chairs. The cloth is aiways
Taid down first and smoothed out. The spear Is then laid In the middie of the
cloth with the tip pointed away from the Ceremony Leader. Next the cups are
placed so that one is on each side of the spear, as evenly apart as possible.
The first cup—the ane containing the water—is always the first one to be
placed on the cloth, and Is aiways placed on the left side of the spear. This Is
done to remind us that the past always proceeds the present. The second
cup—the empty one~—is then placed on the right side of the spear. Of course
this Is because the present and the future must always follow the past, and
501n a spirtually righteaus manner. The small plant pot (or other container)
should be placed on the floor (or ground) to the right of the cloth at the
comer and In full view of the group.

‘During the Libation Ceremony the water in the left-side cup is poured
three times, in equal amounts, into the right side cup 50 that after the third
‘pouring there wil be no water left in the left-side cup. The pouring of the
‘water across the spear and Into the other cup symbolized the progress of our
lives 25 we work toward constant honesty and the defense of Global African
peoples. It aiso represents the cycle of life that none of us can avoid as our
Spirits pass over to the Source of Universal Power (The Creator) and into the
‘arms of our ancestors.

Finally the water Is poured from the second cup into the plant pot of
earth. This reminds us that our ancestors have passed on a trust to us to
protect the Mother Land and preserve her resources. It aiso announces that
we realize the spicits of our ancestors are Constantly with us, and represents
Gur sharing of who we are with who they are. It reminds us that we must
continue to develop Afica In their names and for the future of ALL Afrca’s
scattered children.

*=*Persons! and Family use of Libation and Modifications:

One thing Is to be remembered about the concept of the fibation. It is
designed to seek the approval of the Universal Source of Power (The Creator)
and the Ancestors, Therefore wording may change according to the event but
the basic theme of seeking blessings does not. Therefore libation wording will
change on occasions of birth, marriages, the openings of businesses, the
purchasing of a home, contractual negotiations, sports events, etc. We aiso
encourage Affican Americans and other Africans to ask varlous African
brothers and sisters from the continent to explain how their particular tribal
(ethnic) libations are conducted. “Be advised that many brothers and sisters
from the continent have also walked away from many of their indigenous
ceremonies in order to embrace Westem Culture.

'We encourage each African to take a tum at conducting the libation
ceremony. African American people in particular need to be reeducated into
their African traditions, The Libation Ceremony Is a fiving tradition that must
be practiced with faith.

"« <This was edited to fit the limited space, but the ceremony has
remained as I received it from P.AA.A.
* In case you do ot possess a spearhead a siraight piece of wood will
30 Decause before man worked iron he defended himself with wood.
** In case you do not possess a straight piece of wood, a pencil or
paper formed into a spear will do. 2z
* It is also recommended that the man or woman performing the
iibation also wear a piece of Kenta cloth wherever possible. The cioth
represents the courage, sirength, and determination of African peoples a5
displayed by the legendary Ashant people.

** In case you do not possess kente cioth, use any material as a
Symbol of kente cloth.

** In case you do not possess a Green Cloth, use any dloth as a
symbol of the Green Cloth. for the T

** In case you do not possess glazed pottery or gourds d
Ceremonial Cups, use any type of cup as a Symbol of the glazed pottery or
gourd cups.

** In case you do not possess a Plant Pot or Can, use a cup as a
SYmBol of the Plant Pot or Can.

= 1f you do 1ot have access to dirt/earth, use shredded paper.

What IS important is the act—ask the Creator and Ancestors to accept
the modification in your willingness to perform the ibation—and surely your
performance will be accepted because you performed the Ceremony or are a
Part of the Ceremony—that's better than nothing at all.

‘The Wording of the Pan African Association of America Libation

“We call upon the Source of Universal Power t bless this gathering of
African peoples and to remind us of the mutual obligation that binds us to
each other and the Motherland regardiess of the surface feeling that
sometimes cloud our intermal wisdom and spiritual light.” Water Is poured
from the first cup to the second cup.

“We call upon the presence of our collective Global Ancestors to watch
over our shouiders and remind us of our moral obligation to each other and
the Motheriand. May they also remind us that we owe everything we are and
POSSess to the self-sacrifice and courage that are needed to control our
Afrocentric Destiny.” Water is again poured from the first to the second cup.

We call upon the lie of thase in their infancy and the vision of those.
Vet to be bom to remind us that any differences we may harbor among us.
are less important than our combined Giobal family work and responsibilty to
the Matherland and her positive cultivation.* The rest of the water is poured
from the first cup into the second.

“May the Source of Universal Power hear us! May our Ancestors and
he Motheriand hear usi* All of the water from the second cup is poured on
the earth in the plant pot.

"Akerah!* (It is donet) This word is from the West African language of
Bambara.

Used from the Pan African Association of America Educational Material,

All praises due to Amen Ra and our Global Ancestors.
XV: Afterthought

Africans globally have something in common aside from our
Nationality: heart disease, cancer, stoke, respiratory diseases, diabetes,
puimonary diseases, perinatal conditions, tuberculosis, diarrheal diseases,
HIV/AIDS, maleria, hunger, and many more diseases that are seemingly
aimed at the Africans. This is the genocide of the extermination f a people
that is no longer needed. We are being murdered by every conceivable
method developed by the Misanthropist of human society. These
Misanthropists are on a self-destructive course Just to gain control of all
seven continents, i their mind If they cannot have It, nobody will have it.

While we are tuming on one anather, the fox Is killing the chickens.

‘We must discontinue doing the work of the Misanthropist before we
become just like them.

Befure we can love anyone, we must love ourselves. How can we love
anyone eise If we don't love ourselves?

‘Yesterday is today. We are stil slaves.

"Pride comes before a fall. He who is above walts for him below.”
African Proverb.
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