THE
MANDINGO
WARRIORS

SELF-DEFENSE

FAMILY

of

HUNTSVILLE, TX
Volume #1
DEDICATION

I want to dedicate this zine to all the
Mandingo Warriors in Texas who remain in
prison, as well as those in society. The
utmost love to the original seeds, co-
founders and elders. If it weren’t for
them, there would be no me. I am honored to
be Mandingo Warrior.

This way of life has never been a gang
or a game. This way of life we live has
never been some social club or just
something to do while one is in prison.

When one commits oneself to this tribe, it
is for a lifetime. Special revolutionary
greetings and salutations to the entire
National Body that governs all Mandingo
Warriors.

I also want to show my respects and
solidarity to all - I mean, all my comrads
and allies. I want all Mandingo Warriors to
know we strive for unity. Stay strong and
stay focused - wherever you are. No matter
what the forecast is or what the situation
is at hand, strive wholeheartedly every day
to keep this lifestyle alive, moving and
producing.

Educate yourself. Your demo should
always be righteous and loyal. Uphold the
vanguard, speak out against
a protector and developer of the Peopl
Always show a quality example of Afrikan
Brotherhood. Create ways to better our
movement and open up doors.

I sit back sometimes and I look at the
prison system and see it for what it really
is. Prison education is the first to
receive the ax, when it comes to the budget
cuts. Who profits from the prisoner being
uneducated?!? (contirued on page 39)

TABLE OF CONTENTS 3

1. DEDICATION p.1239
2. Pelition of Legitimacy p.2-14
3. “Facts of the Story” p.152816
4. Brlef History About One of Our
Co-Founders: Roy Lynn Boozer p.17218
(Written by Michael Wade aka King Shaka)
5. “True Reflection of Crime In Prison™ p.19-21
6. Inferview with “Manchild” p.22-27
7. “Committed” (Poetry) P27
8. “Ilivedin the Streets p. 28
9. The Game is Fixed P.29-30
By. Organized Crime, Manchild, Cesh & Hood
10. Seven Principles of KWANZAA p.31-38

This zine was created by the collaboration of the
Mandingo Warriors and South Chicago ABC Zine Disho. It is

@nlicopyright, meaning we encourage people o recopy
pars or all of I, In the spirt of Each One, Teach One.

Edited by Anthony Rayson / Published on April 22, 2001
free to prisoners* / donations appreciated
For further information. contact:

Korey Henderson #742662 So. Chicago ABC Zine Disiro
Ellis Unit P.O. Box 721

1797 FM 980 Homewood, IL 60430
Huntsville, TX 77343
Petition to the Government and It's Agents

For the State of Texas Prison System 4
Respectfully;
Texas Governor State Senate State House
Rick Perry Royce West John H. Shields
P.0.Box 12068 P.O.Box 12068 P.O. Box 2900
Austin, TX 78711 Austin, TX 78711 Austin, TX 78759
TDC-ID Director ~ Mr. ). E. Brown Mrs. Terri Hodge
Gary Johnson P.0.Box 12068 P.0. Box 2900
P.0. Box 99 Austin, TX 78711 Austin, TX 78769
ACLU. Texas KPFT.Radio Juan Hinojosa
P.O.Box 132047 Ms.M.Glass& P.O. Box 2900
Houston, TX 77219 Roy Hill Austin, TX 78760
419 Lovett Bivd.
Houston, TX 77006
TDC-IDState TDCJ-ID Office of Inspector General

Classification Comm. Investigative Division

P.0. Box 99 Mr. Dennis Rhoten
Huntsville, TX P.0. Box 99

77341-0099 Huntsville, TX 77342-0099
Dear Officials, |

Please forgive me because this will necessarily be
quite lengthy. We are doing our best to tell only the
facts of the matter as they exist. And, | assure you
that if there are any unexplained or upclearly made
claims, We / | am available to render a more detailed
and extensive body of documentation, which will
include names, dates, etc.
Petition of Legitimacy <

This petition is to give you documentation of the
facts that, because | am practicing what | believe is my
native African peoples’ culture; | am being subjected to
discrimination by the officials of the TDCJ-ID (Texas
Department of Criminal Justice - Institutional Division.)

This petition will inform you that the TDCJ-ID does
not abide by its written “Mission Statement for the
Institutional Division,” where it states: “The Mission of
the Texas Department of Criminal Justice -
Institutional Division is to provide safe and appropriate
confinement, supervision, rehabilitation, and
reintegration of adult felons, and to effectively manage
or administer correctional facilities based on
constitutional and statutory standards.”

This petition is to present the facts that because |
claim my heritage, my native African tribal name
(Mandingo Warrior) | am now classified as a political
prisoner, a gang member and we are listed as some
unauthorized organization.

Introduction
We are confined/incarcerated felons in the State of
Texas prison system. Herein, we are petitioning all the
named Representatives of Texas, to investigate the
below mentioned claims of authoritative abuse by
TDQJ-ID officials and its classification committee.
We feel this negligence and abuse denied us our
Constitutional rights of religion, freedom of speech,
our intellectual and educational pursuit of our native
history and the right to our cultural practices. b

Brief History

Years ago, beginning in 1983 immediately after the
federal judge Honorable Mr. William Wayne Justice,
issued memorandums and court sanctions toward the
illegal operation of TDC, such as vast outbreaks of
riots. Assaults and murders occurred practically on all
of the prison units. Some TDC officers were assaulted.
Many inmates were assaulted and many were killed.
The entire systemic drama was televised each day on
the 5 o’clock news. Many news media personnel
personally visited the prisons where the melee(s) were
most devastating. Records of this “out-of=control”
prison violence are still available for review in the files
of TDC (1983-1985).

During this period, the parents of victimized and
murdered felons made outcries to the officials of TDC
to stop the violence and murder of their loved ones
inside these prison walls. The relatives of those dead,
wanted explanations as to why TDC officials could not

provide a safe prison environment. The TDC officials
could not answer that question to the general public.
Nor could they answer to the confined felons, inside
the prison. It became public knowledge that the 7
assaults and murders were being perpetrated by racist
gang members who had taken advantage of a prison
suddenly undermafned and under-guarded. This was
due to the intervention of the federal judge, causing
the abolishing of inmate “guards” and other use of
inmate control over other confined felons.

As a statistical and overwhelming fact, It was the
New Afrikans who were being killed and attacked when
the violence first began.

As the violence became the norm in Texas prisons,
the inmates who feared for their safety made requests
and appeals to the bfficials to provide them with a
more safe prison edvironment. In many situations,
African Americans would demand that the officials lock
them up in special protection areas, but there was not
eenough room, because the prison system was
overcrowded.

A number of the below signed offenders are from
the era of 1983, and have been confined since. When
it was clear to African Americans then, that the only
protection we would get was to quickly establish our
own unity. Then and only them did we begin to band
together for our own safety and protection from
attacks and violence from hate groups and gang
members. We started claiming our Mandingo Warrior
heritage as a Self-Defense Family.
Under these names, we were later interviewed by
news media personnel from news branches. They §
came to inquire about the violence on blacks. They
asked us why we had taken it upon ourselves to unite
in this prison. And in doing so, we made it clear to all
groups and gang members alike, that if they attacked
any Afro-American in this prison, we would defend
ourselves.

Thereafter, when any New Afrikans were attacked,
we kept our word and we fought back.

Suddenly, we had altered the course of violence. It
was no longer inconsequential to assault or kill and
African American in this prison system. only after the
hate groups and gang members saw that they were
subject to the same assaults and murders they were
perpetrating, did they cease their an.?cks on blacks
and offer to make treaties throughout the entire prison
system.

Informal resolutions were agreed upon by all parties
who had ever attacked Afro-Americans, The racial
tension between blacks and whites al‘ld Mexicans
ended, the mass violence was over. |

Then in 1984 thereafter, TDC officials suddenly
began to segregate all and any perso they assumed
were Mandingo Warriors - or associated with them. All
were reclassified into administrative segregation, and
the State Classification Committee told each of us it
would be five (5) years before and of us would get out
of administrative segregation.
Why did this turn of events come about?

Because TDC was catching heat from the taxpayers
for all of the violence that had occurred in the Texas
prisons. The federal authorities were threatening to
take control. So TDC officials set out to appease the
government and other state officials who were
breathing down their neck. TDC then came up with
what they called the “Task Force & Swat Team.” It was
these types of correctional officers who now evaluated
the prison population for any inmates thought to be
Mandingo Warriors, or SDF, and thereafter confining
them in ad rative segregation. As a result,
throughout the Texas prison system, numerous Afro<
Americans were placed in administrative segregation.

While we Mandingo Warriors were locked in Ad/Seg,
‘we conferred with one another in 1985 pertaining to
filing civil complaints in the federal courts, and
criminal complaints in the criminal courts. This was
done to bring attention to the officials of this state to
blow the whistle on these unjust acts of TDC. Mainly,
they had grossly discriminated against African
American persons who had been forced (as a means of
survival) to resort to “self-defense.” When in fact, it
was totally unnecessary because TDC were not
providing a safe environment.

After years of vigorous filings in the courts and
appealing to the representatives of Texas, the courts
and state officials in 1987, ordered TDC to release all
inmates from administrative segregation who were

either called Mandingo Warriors or Self-Defense Family
members, and acknowledged them as “non- 10
disruptive.”

So beginning in 1988, the TDC classification
committee began releasing all inmates from
administrative segregation back into the general
population. As all said inmates were released back
into general population after years of segregation, the
State classification explained to us, that all they would
no longer place us in administrative segregation,
simply for being (or assumed to be) Mandingo
Warriors.

" Since that period (1988) all such persons have
remained in general population, as long as they abided
by the general rules. But immediately following the
September 11t attack on America, suddenly the TDCJ-
1D began to harass, discriminate anq isolate known
Mandingo Warriors on certain units. 'Additionally, we
were being listed as a “Security Threat Group” and
classified as gang members. The only explanation for
this, is politics. Because it is a documented fact that
since 1988 when we were released from Ad/Seg, we
have been productive in serving our prison sentences
and have not been disruptive.

What is our legality?

1/We are United States citizens by birth. Our
nationality is of African descent. In doing extensive
research of exactly what precise areas of Africa, our
great ancestors descended from, we are satisfied from
those studies, that those os us who are now called )|
Mandingo Warriors, are direct descendants of the
native lands in Wes;k Africa, most specifically, Mali.

A review of the African tribes in West Africa, will
attest to the fact that there is such a tribe by the name
Mandingo Warriors. A more in-depth inquiry will
confirm that when the American ships brought Africans
to this country as slaves, a great many of them were
Mandingo Warriors,

Mandingo warriLJrs are not some type of “gang” or
unauthorized group. Nor are we an organization. Nor
do we engage in “gang-like” activities.

As Mandingo Warriors, we practice a strong value
system of principles such as “Kwanzaa” and its seven
(7) cultural requirements. As Mandingo Warriors, we
are recreating many of our lost values, taken from us
during the slavery period, such as our own language,
religion, and history. We aim to now be more
effectively educated about our heritage.

There are many of us who did not own up to our
Mandingo Warrior heritage and ancestry, until confined
to this prison system. Basically, because while living in
the free society as young men and women, our primary
concerns were surviving on a day-to-day basis. But,
faced with more thought as to who our ancestors were,
we acquired more Incentive to research our family
lineage and history. And again, s a result of this, we
came to the realization that we came from the 1z
Mandingo Tribes, who had settled in the early
centuries of 1100. by 1312-1337, in the land of Mali,
was the capital of West Africa. We have gained the
knowledge that Mali was one of the most renown and
wealthy lands in West Africa, ruled by King Mansu
Musa (13% Century.)

As Mandingo Warriors in this prison, our sole
intention is to not return back to the free world in our
original state of lawlessness, or as otherwise “under-
achieving” cltizens. An Mandingo Warriors In this
prison, we are governed by strict principles and
behavioral requirements. In defining our values as
Mandingo Warriors, in recapturing our lost identity, we
make sure that we show the utmost respect and
observance for the TDCJ-ID rules and regulations and
other mandatory requirements. As Mandingo Warriors,
we have very high esteem and respect from the TDC)-
1D officials and other prisoners, as well.

Dear recipients of this Petition:

All of the aforementioned is facm‘al and fully
truthful. We are requesting that you review TDQ-ID
records for the validation and confirmation of all that is
contained herein that TDCJ-ID has been grossly
discriminating against any persons whom they deem
are Mandingo Warriors for almost twenty (20) years!
1/We further request that you Honorable Officials
review the records of this prison, and therefore, |3
confirm that since September 11t, 2001, TDCJ-ID has
stepped up its many tactics of harassment and
discrimination against all persons who are deemed to
be Mandingo Warriors or associated with them.

1/We further request that you would review the
TDQJ-ID during the 1987-1989 period, where as the
records will reflect that TDCJ-ID’s state classification
committee documented in its files, that all persons
known to be Mandingo Warriors are classified as non-
disruptive, thus qualifying for general population.

Attention Honorable Government of Texas and
other prominent officials of this dignified state: It is a
fact that all Mandingo Warriors strive to be more
productive upon returning to society. It is a fact that
we are under a more principled and tribal custom
which makes us more distinct and accountable than
the average person. We feel that you should have a
higher regard for us.

Many who entered this prison without educational
achievements, have now accomplished them, due to
our own uplifting of one another to better one’s self by
taking advantage of all available skills instructions and
programs in this prison. in addition, we correspond by
mail more than any other group of prisoners. We use
these avenues to teach our history, culture and
language to one another.
As Mandingo Warriors in America, we are deprived
of customs we would not be, if we had remained in
Africa. So, instead of electing to be ignorantand
unlearned just because of the distance we are from our
home country and family, we have built our own
educational system, for the benefit of a more
acceptable consciousness of the trials which brought
us to this country as slaves, many, many years ago.

Finally

We petition to you, Honorable Officials, to make an
inquiry into the records of this prison system, and
access that we have been subject to political abuse,
gross discrimination, widespread harassment, and all
such denials of Irance is an obstruction towards us
ever gaining our freedom, with regards to the same
fairness of other prisoners.

We, the Mandingo Warriors, your petitioners, pray
that you will contact the officials of TDCJ-ID and
inform them that the Mandingo Warriors are not a gang
or some type of illegal organization. Inform them that
we are an International African Tribe, who are citizens
of the United States of America, as we were born on
this soil.

“Thank You Most Generously For Your Time
And Respectable Consideration.”
“Facts of the Story” s

Years ago, beginning in 1983 immediately after the
federal judge, Honorable Mr. William Wayne issued
memorandums and court sanctions towards the illegal
operations of the T.D.C., vast outbreaks of riots, assaults
and murders occurred on practically all of the prison units.
Some T.D.C. officers were assaulted and many inmates

This entire systern drama was televised each day and
broadcast on the § o'clock news. Many news media
personnel, personally visited the prisons with the most
devastation. Records of this out-of-control prison violence
are still available for review in the files of T.D.C.
(1983-1985.)

During this period, the parents of victimized and
murdered felons, made outcries to the officials of T.D.C. to
stop the violence and murder of their loved ones inside these
prison walls. The relatives of those dead, wanted
explanations as to why T.D.C. officials could not provide a
safe prison environment.

T.D.C. officials could not answer that question to the
general public, nor could they answer to the confined felons,
inside its prison. It became public knowledge that the
‘assaults and murders were being under-manned and under-
guarded due to the intervention of the federal judge, who
rulings abolished inmate guards and other uses of prisoners,
used to coat over other confined felons.

As a statistical fact, it was Afro-Americans who were
being killed and attacked when the violence first began. As
the violence became the norm in the Texas prisons, the
black inmates who feared for their safety, made requests
and appeals to the officials to provide them with a more safe
prison environment. In many situations, African-Americans
would demand that the officials lock them up in special
protection areas, but there was not enough room, because
the prison system was and is, overcrowded.
A number of the offenders came tagether in 1983. Some
have died, gotten killed or are still confined. It became clear
to African Americans that the only protection we hador /b
would get, was to quickly establish our own unity. Then, and
only then, did we begin to band together for our own safety
and protection from attacks of violence from hate groups and
gang members. We started claiming our Mandingo Warrior
heritage as a Self-Defense Fami

Under these names, we were later interviewed by the.
news media personnel from news branches. They came to
inquire about the violence on blacks. They asked us why we
had taken it upon ourselves to unite in this prison. We told
them the facts. It was to stop the attacks on all African
Americans in this prison. In so doing, we made it clear to all
hate groups and gang members alike that if they attacked
any Afro-Americans in this prison, we would defend
ourselves. Thereafter, when an Afro-American was
attacked, we kept our word and fought back.

Suddenly, we had altered the course of violence. It was
no longer inconsequential to assault or kill an African
American in this prison system. only after the hate groups
and the gang members saw that they were subject to the
same assaults and murders they were perpetrating, did they
cease the attacks on blacks and offer to make treaties
throughout the entire prison system...

Korey “Manchild” Henderson
"7

MANDINGO

WARRIORS

Brief History About One of
Our Co-Founders:

Roy Lynn Boozer

Ray L. Boozer was the backbone to the Mandingo
Warrior Family. He placed a vanguard over all Blacks.
His Courage, Love, Strength shine through his dark
skin for his brothers. He wanted Blacks to be noticed
as human beings and not a target to satisfy another
race’s égo. He wanited the unity and respect for his
people and if you were around him, you could feel
what his Spirit and Soul struggled for...

Roy Lynn Boozie was killed on the battlefield. A
racist gang member, walked behind him and stabbed
him a number of times. And, again the power of
Mandingo echoed throughout the system. And yet,
and still the name Roy Lynn Boogic lives on and on...
as of this day.

Another thing about Roy Lynn Boozie. If he could,
he would lift the weight of the world from his
Mandingo Family. If he could not, he would walk
beside you and bear half of the weight upon his own.

He was not someone that you meet by chance, or
that you draw closer to, as a result of shared | §
circumstances, alone. Nor was he someone that you
must agree with on, or like everything about —
although you love this person, in spite of the
shortcomings that they portray.

Many are willing to share in your joy. Few care to
share in your suffering. Many will say always. Few
understand what “always” means. Many will stand at
your side and admire the beauty when the sea of life is
smooth and calm. Few will remain as the tidal wave
created by the storms, crashes down upon you...

When the odds are a thousand-to-one in your
favor, many will answer your call. A friend is the one
who will answer, when it’s a thousand-to-one that
you'll fall..

Roy Lynn Boozie was always there. Through the
good and the bad times, he never once left a brother
alone. He was this way, all the way, until his dying
day... And, I thank hum for the leadership he
portrayed... Right now today, the Mandingo Family
lives on - studying the history of our people and our
native land.

Written by, Michael Wade
aka King Shaka

Submitted by,
Korey D. Henderson
King Manchild
“True Reflections of Crime In Prisons” )

1am a black male, native to New Orleans, currently residing at
the Ellis Unit of the Texas Department of Criminal Justice, located
in Huntsville, Texas. I'm not writing to cry about my personal
circumstances, but to offer some evidence in general regarding our
criminal justice systern becoming more bizarrely prosecutorial.

Personally, I never was an abuser; but I am surrounded by
numerous others that did indulge in that lifestyle. I wish to point
out that our government created the drug scares, so that they could
them declare the “drug War.” The perpetuation of this program is
siniple capitalism, operating at its finest. Numerous industries and
occupations have prospered through this enforcement.

Meanwhile, the undesirables or have-nots, provided ample
fodder for the fire. Anly competent cconomist or any other

Now, let’s dissect a few little white lies. As our esteemed
President might utter, “llegal drugs arc destroying this country.”
“Not true!” The most abused and harmful drug in this country is
alcohol, by far, followed by tobacco, as we are now finding out at
astronomical costs. Either of these two greatly surpasses the
economic damage to our society than marijuana, cocaine and
‘heroin, combined.

United States. Remember how law enforoement agencies suddenly
sprang up and blossomied as a result. Or how the incarceration rate
exploded out of control? How about the many successful careers

both legal and illegal, that were a direct result of the prohibition?

Maybe it’s true that history repeats itself. How quickly we forget,
only to replicate. Is this the new neo-covert discrimination for the
damn millenium that had taken effect years ago? Is ita necessary

factor to sustain our capitalist society?

Next lie. The extensive prison building agenda is necessary to
protect the citizens of the United States. Wrong!

1 challenge you to name which city, state, neighborhood or
community is a safer place to live due to the grand prison
expansion. Take as much time as you need because you're going
10 have to think long and hard, probably endlessly, to come up with
aplace:
Next. Long-term incarceration rehabilitates criminals. Not
hardly!Rehabilitation means productivity or to restore to good
condition. As applied to humans (who can’t be physically
refurbished) this means that only their thinking or judgment
Pprocesses remain to be reconstructed.

‘The history of prison was o provide ample opportunity for just
this evolution process, hence penitence. Long-term incarceration
and Texas prisons specifically, do absolutely nothing to develop
productive citizens to return to society. On the contrary, Texas
prisons work totally against this very concept, regardless of the lip
service they propagate to the public. T.D.C.J. is a training and
breeding ground for crime and corruption.

Grand example. Our society is fundamentally based upon a
system of work to earn wages and this provides for you and your
loved ones. However, Texas prisoners are required to work
‘without monetary (or any adequate) compensation for the labor
they perform: A lot of this work is menial; outdated; non-
productive and/or outright obsolete. It is therefore meaningless
and non-productive in regards to rehabilitatian.

A much better way to teach responsibility and accountability
‘would be to train prisoners to work to earn wages, manage those
funds, pay their obligations and maybe most importantly, to live
‘within their means. This is a basic illustration of success in our
society that many prisoners ar not familiar with. The Legislature,
or some other comparable enological expert, should consider
consulting some prisoners on how they could best be helped — that
is, if they are truthfully socking solutions to crime and genuine

‘Which brings me to another poignant. le of the
‘backwardness of the criminal justice system in Texas. In its
time to prisoners, as compensation for their kbor while
incarcerated. The problem is that to the vast majority of current
simply a facade and a scam. Once you cam this good time, it can
be involuntarily taken back from you or forfeited for various
All good time ever eamed is automatically forfeited upon
release from prison, never to be restored. That seems like simple
robbery to me, or at least fraud. In recent years, the Texas
Legislature has allowed prisoners carned good time to be forfeited
assnwflomfwfifing{es'md/mdwwmwflsoffiivolous
lawsuits that they file. Doesn’t this make good time a form of
currency?

If so, shouldn’t I be allpwed to voluntarily surrender some of
my good time to pay for my college tuition? Or how about using it
1o pay the mandatory co-ppyment fo health care? Maybe we
should be able to even get/some toothpaste, or deodorant, or some
shampoo. It would be great if I could use my earned good time to
pay for a new pair of state|work boots, that we are subject to being

Texas prisoners are released, they
receive $50.00 and a bus ticket. 1 have heard it said way too many
times, that the only le way to start over with such meager
msmmismbuy.pi:qinfimvillcmdwrkyomwuyhomc

So much for the system preparing prisoners to be productive
citizens. Once again, we have all talked “LIES,” and no

Words of a Prisoner
King Shaka
Interview with “Manchild”

z
#1 Question: Tell the readers about 2
yourself. You're now incarcerated on famous
Huntsville, Texas E11is Unit, Did you grow
up in Texas? What was society like. for you
as you were coming of age as/ an adolescent?
How did you and your friends| respond?

Answer: I was born in pallas, Texas_ and I
rew up in the roughest parts of ballas
%Suuth pallas, Pleasant Grove, Oak Cliff.)
we used to brag about being from the ghetto.
we would think that saying you were from the
ahztto was a “badge of honor.” we would
lefend and fight for these ghetto
neighborhoods. But after I icame to prison
and saw how society is; we didn’t make the
ghetto. society decides what_the ghetto is.

I grew up in Highland Hills in Oak
Cliff and it was normal to see drug
transactions and prostitution on the street
corner in broad daylight.

But you could go across town to
Highland Park in North Dallas, where it’s
predominantly white, and you will not openly
see drugs and illegal activities. You saw
police patrolling the neigh rhoods keeping
them safe. I asked mysel determines
which tax dollars ?o to Highland park to
make it safe and allow Highland Hills to run
down. who determines which tax dollars go
where so that schools are staffed with
qualified teachers, in a_safe neighborhood?
Who decides which tax dollars allow the pawn
shops and liguor stores? re are the
decent Tivable apartment complexes located?
who then created the ghetto

#2 Question: These strivings of youth to

find their identity, make their mark,

|
attempt to_live tree, amidst a racist and
economically repressed environment, is a 23
recipe for anti-social and self-abusing
behavior. Explain to us the education_that
the “system” tried to make you internalize
such as the schoolls, the police, the
churches and the media.

Answer: The schools tried to educate us on
the basis of slavery with the slave and
master: That whites were superior_and
blacks were inferior and all school books
talked about was 'slavery until now, not what
we were doing before slavery. we came from
Kings, Queens. wWe are fathers of dynasty
civilizations. We were hunters, war
strategists, and knowledgeable about
medicine. we just didn’t appear on a slave
ship with no history. we came from
greatness, but saciety’s public school don’t
teach this... |

The police... Growing ug I would watch
the police beat '1’ and brutalize myself and
others. we were always guilty first until
we _prove our innocence... The churches were
only passive and itold us to pray about it
and wait on the “pie in the sky.”

#3 Question: Explain what happened_to you
personally to E"“ ou in prison. Also, how
are young black males “tracked” for this
grim outcome?

Answer: while in high school, I caught 3
aggravated robbery cases and an aggravated
assault with a deadly weapon. I have been
in_prison since high school. Young black
males are led to believe if you don’t excel
in sports, or rap, crime is the only
alternative to survive. violence is normal.
It’s all you see.

#4 Question: oOnce in prison, many prisoners
realize their salvation lies in self-
education. Describe the varjous schools of
thought you have studied along the way.
what "have you learned? what have you kept
and what have toy rejected? 24

Answer: Since I have been in prison, I have
studied che Guevara, the Black Panther
Movement, African scholars like Ivan van
sgertima, John Henrike Clark, Chancellor
williams and many others.

But my true growth and development came
from studying my own comrades: men like
Reginald “solid Gold" Hudson) Leonard
“Hollywood” williams, James “Mansa Musa”
windon, michael “shaka” wade, Billy “si1k”
Lockwood and many others. ese men
nurtured my growth and saved me from a
mental death. They saw the energy within me
and showed me_how to get better, overcome
Tife’s obstacles and challenges. .

They gave me the fl.“.h of science to
be a better King (which we are called),
which helped me to understand this Mandingo
warrior movement. nandingo warriors are not
some social club or some fashion statement,
It is not just something to do while you are
in prison.” Mandingo Warriors is a way of

ifel

#5 Question: _You are now a Mandingo
warrior. “Explain what attracted you to this
group and your developmental stages.

Answer: what attracted me was my love for
my people. I had heard stories about a
brother named Roy Lynn Boozer (our beloved
comrade who was our original |leader and co-
founder, who was killed by racist Aryan
rison gang members in the early 80’s). I
eard about Roy Lynn Boozer’s love and
commitment to educate and protect black
people. I saw years later, Brothers still
carrying his spirit and his ideas.

we greet as Mandingo warriors with the
“solomon’s grig //Lion’s claw” which
symbolizes "pu ling one from darkness into
Tight.” Before I became a Mandingo warrior,
I was a young man in a stage of darkness
(ignorance.) But, through the teachings of
the Mandingo warriors, I have that light and
that Tight is a sense of direction and a
purpose in Tlife. 25

#6 Question: As a New Afrikan, you identify
with the African Tand of Mali. This is_
3u1’te specified far the diaspora of African
lescendants now permanently colonized in
Amerika. what drew you to Mali? what is
their particular history?

Answer: In the African term “Sankofa” means
you must go backward to go forward. To
truly understand the greatness of Mandingo
warriors he¥ond grison, I had to go back to
the origin in Malj; study them; take their
strength and thei ‘ spirit_and define my
character. Mali_history is so lengthy and
great that I could not even begin to sum up
their history in this setting. But, I
advise anyone to Study mansa musa; learn
about Timbuktu. Study sundiata.

#7 Question: The |[Mandingo warriors ascribe
to the 7 principles of Kwanzaa. Explain
these principles and also relate the history
of the Mandingo warriors.

Answer: Dr. Maulana Karanga started what
we_know today as Kwanzaa in 1967. It is
celebrated from December 26™ to January.
Because_Mandingo warriors identify with a
cultural foundation, we take these seven
rinciples and apply them to our dafl{
ives. These_seven grin:‘i les are: 1)
umoja (unmity 2) Tuj chagulia_(self-
determination) 3) uiiu (collective work
and responsibility) 4) ujamaa (black
cooperative ecoriomics) 5) Nia (purpose) 6)
Kummba (creativity) and 7) Imani (faith.)
#8 Question: Your group and your people 24
have been singled out by the prison
authorities as an STG organization? Are you
considered a “gang” or a “terrorist” or
race-based group or what? Explain their
twisted “logic” as to why they are treating
you in this heightened regresswe manner.
what beliefs do you actually expound upon?
How has this conflict affected your work and
the practice of your beliefs?

Answer: TDC is in the business of housing
prisoners. It is a business for profit and
to stay in business. It must keep the
inmate in a criminal mindset, so that his
stay in prison will be Tonger and if by
chance he happens to get out, he will commit
more crimes. TDC doesn’t benefit if one
changes. They promote the ¢riminal
mentality. Mandingo warriors try to change
the criminal mentality into a revolutionary
change, where man can have A real change
within and when he leaves prison through the
teachings of the Mandingo warriors, he will
be productive and not be set-up to return to
prison. Our beliefs conflict with the
prison establishment. [

#9 Question: How do you relate to other
such militant black organizations and also
to non-African radical groups?

Answer: We relate to any and all who are
vanguard and nwosed to this repressive
system. we fully understand that we may
have different beliefs, but|we try not to
confuse the method with the jobjectives.

#10 Question: How can you learn more about
the Mandingo Warriors? ~How would you
foresee developments intensifying?

Answer: You can learn more| about the
Mandingo warriors from me. ' T am the

National Minister of Education. I am open
to comments, suggestions and strive to
network with others to develop way, means
and solutions.

I see the_developments intensifying as
we make technology work for us. The
grassroots movements must use the internet
To reach the youth. The message has to be
on a level they can relate to. The hip-hop
generation_is the future.

I feel the enclosed history of Mandingo
warriors will answer all other questions you
may have. 27

“Committed”

So it has been said
So it shall be enforced

By and for the spirit of all Afrikan people
7, a Mandingo ngrlor pledge my life

As a commitment to the struggle to uplift
My people from fallen humanity.

At Thirteen-Twenty-Three (13:23)
by: | King Manchild

I rise, bring the world to my eyes

I breathe

Look at the clock and it reads !3:23

I kiss gdfl" sky and let my skepticism subside

Appeas:

By what reality 1S to me

Turbulent times Jodged in my memory
The epiphany of iness and misery
The making of a warrior

Possessing the secrets of Timbuktu

By the sweat of my ancestors brow

I stand tall becuz I stand on the shoulders
I peak through the heavens

Somewhere between the pyramids

where I live at thirteen-twenty-three*

* M (Manchild) is the 13* letter of the
alphabet and w (Warriors) is the 23™.
“I Lived in the Streets”
29

1lived in the streets
Died in the fields.

I was reborn in my cell
Evading a living hell.

My plight was a hunt
To captivate liberation.

My peace: the puzzle that glorified my struggle
My past, buried like truth beneath the lies

Capsized, but still afloat in an emotional abode
My soul... that society has left chastised

Touched by distrust, bad luck, disgust
My dreams are shattered like tears on a pillow
I

1t's unreal... the way I have held hope still
Life is pain; each breath a strain |

Silence - had to be broken (unlike my spirit)
Where the agony of defeat is oh $o bittersweet

When trials are lost
And tribulations are won

For a new soul has been deployed
To relieve the one I destroyed.
The Game is Fixed 29
by: Organized Crime
(Manchild, Cash & Hood)

“rrapped in'a maze with no exit and no
entrance. Part of the puzzle, but the main
piece missing. Take the strings from the
puppet; the masters can’t stand it. When
the smoke clears, you can see the magician.
It's fixed man. the government. It's
fixed man... education system. It's fixed
man... polities... It's fixed man. What
about the prison system? It's fixed man.
The whole game with no shame - it’s fixed
man!

The Game is Fixed

The game is fixed

That's why the brilliant revolutionary mind
Is trapped behind enemy lines.

It's so prophetic

Kill off male’s born

In search of the Phlti.lh

Coming out of the wombs of our Mothers

We are hunted... We are targeted
Arrested, drugged-up.

Suffocated by oppression

Lady Liberty

She shows no mercy

No justice |

It's just-us. |

It’'s an unholy matrimony

You got the jury,| judge, D.A.
Court-appointed lawyer

All versus me |

I picked the cotton in the fields for free
I sew the cotton in this prison for free
But you sold me the cotton t on commissary
Now you trying to tell me 20
That the game AIN'T fixed!?

But your money won’t change it

Got generations cursing |

Let My People Go!

Ku Klux Klansman

Went from white sheets & white suits

To shiny shoes and expensive [suits

Sitting on the parole board.|. Congressmen
State, federal and Supreme Court judges
Lady Liberty

She displays a penis

To fuck you down in this penal system

Take away your virginity

Playing on your youth... taking away your innocence
You say you got right

But when you reach out and claim

They gone - just like a wet dream |

Lady Liberty, justice and you
A menage a trois

And you're laying there
Lusting for your freedom. |
1t's easy to explain, man

The game is fixed!!!

In solidarity
King Manchild
National Body of Mandingo Warriors
National Minister of Education

/o Korey D. Henderson #742662
Ellis Unit
1697 FM 980
Huntsville, TX 77343
KWANZAA

Life Princi ples

The principles of Kwanzaa, a unique festivity which
highlights family and community values, provides us with a
sound foundation upon which to develop a conscientious
stronghold. In 1990, I was introduced to the celebration for the
first time and like most, T originally saw it as some type of
Black Christmas. I was wrng. Not long ago, I began to write
an essay about each of the principles, comparing each year's to
the previous one to evaluate my growth year after year. The
principles are expressed in the African trade language of
Kiswahili-- or Swahill, as it's more commonly known. There are
7 in all: Umoja, Kujichagulia, Ujima, Ujamaa, Nia, Kuumba, and
Umani. i

The first principle, Umoja, means unity. Unity is defined
as the union of related part with a continuity of purpose, or
oneness and solidarity within a collective unit. In a tribe, this
unified collective unit is the product of the people’s arbitration
and equanimity. Tc those people united would function
under equable rule while adhering to uniformity, consistency
and discipline, and over time this community of people would
begin to gain the ability to take on the challenges facing the
people within with the order and seamlessness of a monolithic
structure. |

Unity is not something that is necessarily found within,
but actually expressed outwardly, encompassing actions and
mental attitudes. Powerful examples of unification and oneness
can be found in ancient Egyptian and EEiopian culture.

One such example-- and quite possibly the greatest-- is
found in the oldest known monolithic structure to be erected by
mankind: the Obelisk. The last-standing Obelisk is a single
large block of stone that was constructed into, what many
believe to be, the very first
Pyramidal structure. m?g s little question that these uniform

monuments can withstang the test of time. And it is important
to point out that, contrary to the popular opinions about ancient
structures, these monoliths were not pillars of worship to some
unseen God. Instead, these structures represent an
archetypical example of the people themselves, the absolute
model of their perfect oneness (unity. The hieroglyphics
commonly associated with pyramids had almost nothing at all
to do with the construction of these structures. In fact, the first
pyramid to actually contain hieroglyphs Were the Sakkara,
which were built some 20,000 years after the Obelisk.

Just as was true of our tribal counterparts so many ears
ago, unity is foremost and fundamental to solidification, today.
Itis, after all, unification through individual oneness solidified
by integration into the tribal community, and those people 3
within the community operating in unifofmity for the common
good of the unified. When you observe a community during a
time of catastrophic disaster, you wil find that the weakness of
that community is brought to the surface. It is at this time that
you really notice what's missing; like, tasting the bread batter
before it goes into the oven, it's not until the baking is
complete that you realize the yeast has been left out. Between
the finger pointing and superfluous blame games you will
always find a common factor absent: designated roles. Socio-
economic disparities come to light, but It's the lack of the ability
to join forces effectively that really stands out. Some might
argue that flat bread's not such a bad thing. If you're anything
like me, though, you'd say that rise is what makes it bread and
what they're talking about is a pita.

By the same token, it is nity that is at the core of
Improving our communities. Communities are strengthéned by
the support and indivisibility of singular mind state, singular
arbitration and equanimity. This unification is sustained by the
individuals within the unit having a designated role, and it is
through this unitary role that each person contributes to the
whole, producing solidification. In order to attain a level of
evenness and stability reminiscent of the unitary structures in
our past, we must draw from the time-honored precedents in
ancient history. |

To be sure that our communities have the longevity of
our anclent counterparts, each individual within the unit must
develop discipline and exhibit methodical conformance to
solidarity and uniformity. Like the Obelisk, this will strengthen
our collective structures from the base with the unvarying,
steadfast persistence of the people united; each neighborhood
geared toward the unilateral objectives of the collective through
their own malleability. Only then, will we be able to benefit
from the unique conventionality of Umoja.
33

?l"—lkhrmlnad

The second pringiple of Kwanzaa, Kujichagulia, means
self-determination. The efinition for the root word, "self” is
sole, singularly, or a single unity; and "determination” comes
from the Latin word terminus, meaning a limit, or in the fuller
sense, resolute and pu . This principle is the essential
driving force behind successful community because it is
the source of stability at the foundation. It is the development
of firmness in purpose and an iron will, while maintaining
adherence to the other principles of the collective community.

While self-determination is a form of inner-development
of the soul, It also contributed to the community, as a whole,
through consolidation and integration of each person’s stability,
dedication and strength of purpose. Each person can develop
this self-determination-1First, by gaining knowledge and
understanding of themselves; then, by building strength--And
not strength in the ph sense, but mental vitality and
strength of will; all of which are the products of firm
resolve. As each person increases their determination and
resolve, 5o too does the|surrounding community develop
2 better understanding of synonymity, giving them the stability
to mesh their personal with the goals of the collective
‘community.

Qualitative in the maturation of this principle is an
‘eventual disassociation with inimitableness as each individual
strives toward interdependence and reciprocation. Which, in
essence, is the equivalent of being distinct without being
different--something that is accomplished through honest
homogeneity. It is qualitative at the very base of the universe,
the fine threads that malecules are kept in balance by. Without
such order, there would|be no scientific law to define the chaos
that would ensue from 3 Universe without continuity and
balance.

The solidity and durability of any community structure is
‘contingent upon the intrinsic ability and drive of the people in
the neighborhoods. Accardingly, the overall success of the
collective is measured by the self-determined drive of the
people and their pus and duty within the Collective, in
order to secure a resourjding continuity of purpose that
reverberates through the entire structure. It s in this manner
that the overall stabilityland concreteness of monolithic
‘communities are strengthened at their core--the
neighborhoods--by fully'embracing Kujichagulia.
Congeniality |

The third principle of Kwanzaa, Ujima, means collective work
and responsibility. This principle is ! to the basic function
and operation of any structure or community and is reinforced
and solidified by the first two principles 6f Kwanzaa (Umoja and
Kujichagulia); it's the provenience of su¢cess and productivity

within the same. Collective work and bilty are the
eventuate of unity and self-determi 34
The Colléctive embodies by Ujis the unification and

inter-association of a group or tribe, unified by a common
purpose or goal; and work means to operate or function with

motivation toward an imminent conseq . Fully, Collective
Work is the simultaneous amalgamation|of the people within
the social structure of a community to develop a more efficient

and effective work force, living force and fighting force. It has
become increasingly important for neighborhoods to unify and
operate in conjunction with their surrouriding communities
because the very existence of the within hinges on their
ability to mobilize in unison. The
Katrina is a graphic example of the

fundamental to a community’s survival

Every successful circle of influence, in the present or
Past, has been driven by & power base that wOrks to effect
proliferation. And it is this work that a strong
understanding of duty and obligation updn the shoulders of the
individuals who make up the circle of influence. Everyone has a
specific role to carry-out (no matter how menial) which
contributes to the whole. But, to ensure long-term productivity,
there must exist, complicity and collaboration between the
soles; a sort of symbiosis. This harmonious union of related
parts is determinant of the community’s bverall fruitfulness,
and the first half of Ujima has been .

The second haif of Ufima involves|responsibility which is
critical to advancing the first half. bility s derived from
the Latin word Spondere, which means: to pledge. Thusly, the
responsibility, as encompassed by Ujima) is contingent upon a
pledge from the people within the comménity to be devoted

and dedicated to their duties in the neig| The ability
of any commuinity to adapt to, and lly adopt, Collective
Work and Responsibility is dependent upon the people’s
willingness to stake their labor on behalf of the coalition. And
once the people, as a whole, exhibit this willingness to pool
their interests with those of the collective and work together in
close ranks, then the maximum potential of the community will
be uncovered and the people can capitalize on the power that
accompanies unification.

It is through this fusion of distinct abilities into a
collaborative concord that the productivity and efficiency of the
entire community is elevated. Ujima is the pivotal cornerstone
in developing a solid monolithic structure. 35

Fiscal Responsibility

‘The fourth principle, Ujamaa, is Black Cooperative
Economics, a principle that is critical in developing an effective
social structure which can support and sustain the community.

The word cooperative actually derives from two separate
words: “co” meaning: with, and “opus” meaning: work. Hence,
work-with, or a collective group operating in synchronous
collaboration. Economics is the ‘management, production,
distribution and consumption of material wealth; the science
that defines a process for dealing with it. Therefore, Black
Cooperative EConomics s the development of a systém by
which the possessions of the people within the community is
responsibly managed, and a means of producing and
distributing wealth to their material and financial needs.
In essence, it Is a concerted effort to manage the economy of
the community to further their mutual goals and capitalize on
the power of unification.

Black Cooperal Economics is a necessary component

in the development of a | community. Joining financial
forces within a collective opens the way for expansion, growth
and prosperity—

Avenues that may not be accessible to the people individually.
And considering the steady decline of Black net worth and the
increase In total debt, there are increasingly fewer channels
available for Africans to access the resources necessary to
sustain a livelihood. There is a pragmatic need for both
responsible and collective economics that reduce waste and
consumption while increpsing fiscal vitality. Cooperative
Economics can be attained through a collectivized structure that
‘considers the needs of the community in a calculated fashion
that appoints due provision for the people, but also effects
progress by taking good advantage of the abundance of
resources accumulated:
The only way to develop a cooperative economy that
benefit's the neighborhoods through the amassment of
resources, is for everyone to align themselves with the direction
and needs of the community as a whole; placing the needs of
the collective group before their individual desires.

Ujamaa is the perfect model for building a fiscally 36
responsible community that benefits from a cooperative
economy in their quest for a sound livelihood.

Resolve

The fifth principle of Kwanzaa, Nia, means purpose. The
word purpose is derived from the word propose, which is to alm
or intend. In the fuller sense of a community, it can be
described as unequivocal absoluteness in one’s pursuance of an
objective.

In order for an individual to develop purpose, he or she
must identify a definitive goal in the first. And this goal can, in
most instances, be within the platform outlined by the
‘community. If the community lacks a contingency plan, one
should be developed immediately because Individuals need
direction and motivation to keep them moving toward their
ambitions. But, once a biueprint for success has been framed
by the people, for the people, then the united, understand that
the direction of people within dramatically affectsthe bearing of
the neighbortiood as a whole. The int bility of éven & féw,
can work to the detriment of everyone.

Purpose Is essentlal in the building and functioning of a
successful community. Before a neighborhood can take the
shape of a monolithic structure, each person must be
predetermined to fall In line with the objective of the Collective;
purpose achieved when everyone is willingly devoted by
allegiance and faithfulness. People will be guided by the
direction of the contingency plan, and mativated by the
knowledge that a more secure and prosperous future lies In the
wake. It is through this process, that the Collective can be

ensured that each person will act unqu bly, with
readiness and dutifulness, in the furthera of the
community’s ultimate design.

By nature, purpose plays a significant role in the
validation of the people of, and ensuring their uniformity within,
@évery structured community. Specifically, Nia is obtained
through irrevocable devotion and conformity to the design and
objectives o the collective community.
| Provenance

The sixth principle, Kuumba, means creativity. Creativity
can be defined as the abjlity to create, or effectuation by
fabrication, ingenuity and originality. This principle embodies
workmanship and the ability to bring about new things. 37

History exemplifies the craftsmanship of Africans and
their ability to construct structures, compose music, devise
mechanics and design art. In fact, most things in existence,
today, or the direct consequence of, or amenable to, the African
sphere of influence. Africans have effectively persuaded the
entire course of industrial history through their unique creative
abilities and ingenuity. |

The Collective communities must draw from the time-
honored roots to develop a prolific power base that is capable
of producing new and ingenious products. These invention and
ideas can be used to effect substantial proliferation; which in
effect will lead inexorably toward a flourishing economy. The
productive effort of the community will also refine the
industrialist and give them the ability to generate many more
manufacturability produéts and goods that will have a major
impact on the surrounding world.

‘Another aspect of Kuumba is to use the creative mind to
dream up new and versatile ways to make advances in the
educational and political areas. There are glaring needs for
improvement of the jonal structure used to shape the
future creators, and the Follaborative lacks the accessibility
needed to advance the community’s political agendas. But,
through creativity one can bring about functional systems,
‘which make strides to sqcialize and cultivate the community as
a whole.

It is only when every person embrace his or her role as
creator, Initiator and inventor will the collective effort give rise
to a creativity that pmfl%fi’sly affects the community.
Therefore, it is imperative that the tribes of today reform and
redevelop their creative minds to coincide with their indigenous
roots. Only, then, can MF essence of Kuumba be fully
embraced.

‘ Fidelity

The seventh and final principle of Kwanzaa is Umani, which
‘means faith, or fastidious observance of a certain set of firmly
held beliefs and principlds. Umani is the foundational principle
that grants validation and credence to the monolithic structure,
enabling the people to embrace the discharge the other
principles with conviction.

The word, faith, is derived from the Latin word, fidere,
which means trust. Faith can be defined as an unequivocal
belief in an ideology, doctrine, or principle, which has been
substantiated through imrefutable confirmation. Faith is the
confidence-builder that authenticates out principles and gives
them plausibility. |

In order for any monolithic Structiire to Survive, it must
be constructed upon a firm foundation arid made-up of
devoted, loyal and duteous parts. And those parts are brought
together through unity, in order to effectuate common goals
that benefit the collective unit. The ultimate fulfillment of such
is contingent upon their belief in the purpose behind that 3%
structure; because without exacting their: commitment, the
people within the community will lack the necessary fortitude to
bring about equanimity and longevity, and the structure would
not be sustained.

Umani was an integral part of the ancient African tribes,
which formulated trust, political structure and solidification. It
was critical for every meaningful act to be carried out with
sureness and absoluteness; and the only way to maintain that
fevel of solidity and conviction was to ensure that every person
had loyalty, faithfulness and allegiance to the unitary cause,
Imagine the level of faith that was required for ther to
construct the Giza Pyramids-- a monumental task, even with
modern tools. |

Most of all, faith is the qualitative principle which give us
the necessary conviction to forge an ironclad pact under the
unitary cause, By which, we are compelled to execute our
designated roles with devotion. This; in tum, strengthens and
solidified the foundation of our communities. After all, cities are
not built as cities, but on stone at a time until it begins to take
the shape of a town. By the same token, we must have faith
that the straw will eventually become brick, the brick a
cornerstone and the sum of these a Pyramiid.

Therefore, faith is key to the overall success of our
monolithic structures. Only when ever person develops the
fortitude that is firmly grounded in uniformity, while operating
with loyalty and dedication to each undertaking, to we have the
faith necessary to construct an effective social structure
=apable of bring about Umani.
We refer to each other as KINGS and as
a King and a Warrior, you must embrace and
embody everything that it means to be a king
and a warrior and you must not know defeat.

You’ve got to put on the face of a king
- even when it’s difficult. You've got to
put on the facd of a king even when dealing
with prison oppression and fighting against
psychological warfare. One must be
conscious at all times of who he is, and be
about changing [the criminal mentality into a
revolutionary mentality. 3

To my comrads here, there and 9
everywhere, carry on about this tribe
business in theé spirit of our beloved
comrades, Roy Lynn Boozer and Eddie “Too
Tuff” Jones. May both of the: teemed
comrads rest in peace.

Comrades, inhale and exhale this life.
Don’t ever givé up! Enlighten others and
dispense knowlédge to your comrads. Don’t
mislead or keep a brother in the dark.

Learn the difference between recreation and
re-creation.

Drench your mind in knowledge and then
Each One, Teach One. Burst into your
communities as a protector and developer.
Starve doubt, hate, jealousy and greed - the
plagues of this gemeration. Know that being
Mandingo Warrior is a special privilege.

Elders once said: "The ultimate
measure of a man is not where he stands in
moments of comfort and convenience, but
where you stand at times of challenges and
controversies.”

~ King Korey “Manchild” Henderson ~
National Minister of Education
Mandingo Warriors
MANDINGO WARRIORS

In solidarity and struggle,

Korey “Manchild” Henderson # 742661
National Minister of Education
Ellis unit

1697 FM 980
Huntsville, Texas 77343

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