|
|
|
Foundations of Educating Africans FOUNDATIONS OF SCIENTIFIC/MORAL/MARTIAL/CULTURAL EDUCATION
CENTERED AROUND AFRICANS AFRICAN EDUCATION SOCIALIZATION (WHAT) Purpose of Education
For 2700 year the education of Black children has been
in the hands of invaders: Assyrians, Persians, Greeks, Romans, Arabs, Jews, West Europeans, South Europeans, North Europeans
and East Europeans. Not only did they destroy or civilizations, but they enslaved us and destroyed our educational institutions
replacing them with classical/operant conditioning to make us slaves. There has been no fundamental revolution in the
education of Black people in Arab, Jew, and European countries. Our children are taught the same lies about history,
religion, social science, economics, politics, and education/intelligence. They are kept from science, engineering and
technology given that we could manufacture/harvest/mass produce our own clothing, cars, computers, houses, buildings, fuel,
food, medicines, and military/martial materials without them if we knew how. |
|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
|
It is incumbent upon our generation to produce a qualitatively new group of people;
a group that benefits from our having admitted and corrected the mistakes we made, as well as identified important lessons
we have learned from past efforts. The
purpose of education must be: Where to Begin We have the moral and historical obligation to
professionally organize our misery, our suffering, our enslavement, and our exploitation, not merely to end this miserable
condition but to give new meaning to this life, to make dreams come true, to give new hope, to love and live again without
the pain, to feel life beyond the storms, to feed our hungry, clothes those naked, to shelter the homeless, educate the ignorant,
to create wings that fly, to make wrongs right, to picked up those who fall, to lift those who lost their reach, to strengthen
those who are weak, to lend voice to those unable to speak, eyes to those who cannot see, legs to those who cannot walk.
Our obligation is to carry this out scientifically in accordance with the ancient moral principles of Maat. Social science
has its own system for capturing elements of this reality for analysis and interpretation. Reflection is the property
of objects to reproduce in one way, or another, the specifics of other bodies that influence them. There are numerous
types of reflection. There is reflection
in inanimate/inorganic nature, which takes the form of mechanical reflection, for example, teeth prints on a sandwich; physical
reflection, which takes the form of reflection of objects in a window or in a mirror; and chemical reflection, which takes
the form of molecular reactions of association and disassociation. There is reflection in animate/organic nature, which is biological: such as , irritability,
for example, plants and trees being drawn toward the photosynthesizing rays of the sun; in humans there are conditioned and
unconditioned reflexes and instincts, for example, hunger for food, reflexive self defense and care of offspring, sex drive,
building and other instincts and reflexes which ensure the survival of the species. There is human organism's phenotypic adaptation resulting in phenotypic
variations in hair, skin color, eye color, and morphology reflective of climate and geographical terrain. There is cultural
adaptation indirectly reflective of environment, climate, terrain and geography in the types and forms of foods, clothing,
shelter, health care, religion, language, names, hair styles, architecture, recreation, family structures, military strategies,
transportation, etc., that various societies develop over time. In short, all matter/antimatter has the characteristic of reflection (in some mediated form); it encompasses the
infinite diversity of objective reality, which is all around us, and is reflected by human sense organs, imprinted, copied,
stored, transformed into sense data, analyzed, synthesized and translated into forms of thought. Replicating the human thought process even its skeletal form is a complex task.
Yet, the nomenclature already used in sophisticated arguments concerning distinctions, paradoxes and thought parameters reflective
of the recursive nature of human cognition is fairly well known (but perhaps not fully understood) in the social sciences.
What must Be Done Spirit and Content FOUNDATIONS FOR
KMT-CENTRIC CURRICULUM (WHY, HOW) In the past several years debate on curriculum change has intensified on this campus. Concerning the point of departure
there is no controversy: the structure and content of our educational system were both inherited from the colonial administration.
That would pose no problem if our present educational aims were compatible with the aims of the colonial system. They are
not. Those colonial aims were plain. Colonialism was a post-conquest European
strategy for keeping Africans usably underdeveloped and dependent. Our present educational aims are no less clear. In principle
their focus is the liberation of African intelligence to work for the benefit of our continent and society. Reflexes designed
long ago to achieve the subjugation of Africans cannot serve to free us. Training systems designed to inculcate servile
reflexes cannot work to teach habits of freedom. Instruments designed to keep our economies and societies underdeveloped and
dependent cannot serve to develop our continent and to liberate our productive intelligence. To achieve our libratory aims
we need to abandon the old colonial reflexes and instruments, and to replace them with instruments and reflexes of our
making, rationally tailored to the achievement of our aims. Hence the need to change the structure and content of our educational
system. In any white educational institution we have well-defined terms of reference
for curriculum design and implementation. They make it our professional responsibility to examine our curricula, to judge
whether they meet our present and future needs, to reject them if they do not, and to create new, intelligently adapted curricula
where the existing ones have outlived their usefulness. In the fulfillment of this responsibility, a number of concerned faculty
and students have come together to draft proposals for changes in our university curriculum. african studies: the historical background African Studies in colonial times constituted an ancillary branch of colonial
military, administrative and missionary, intelligence gathering. The colonial study of African society had clear purposes.
The principal military purpose was to locate exploitable antagonisms between constituent African groups so that campaigns
of military subjugation could be conducted with maximum effectiveness and minimal loss of European personnel and material
resources. The administrative purpose was mainly to find out where the fissures and lines of force in African society ran,
so as to enhance European penetration and control with a minimum expenditure of metropolitan effort, manpower and funds. The
missionary purpose was ideological penetration: to find out the nature and limits of the African people's ideological
defenses in order to facilitate their breakdown, followed by the substitution of Eurocentric doctrines for African conceptions
in the minds of growing generations of the conquered people. One consequence was
that African society was willed into a condition of static suspense. African groups were said to be extinct if they adopted
new behavioral patterns designed to help them adapt to a changing world. The old approach assumed that a consciousness of
history was alien to the African people. Positive historical reference points within the African experience were excised. Principles for a New Approach to African Studies. Our guiding principle is unitary, not divisive. In place of the old anti-historical approach,
we advocate a dynamic consciousness of history as process. We are for the inclusive use of all sources, written and oral.
We propose a rational definition of the African people: historically, the entire continent's inhabitants before the
Arab and European invasions of the last few millennia. We advocate the reinstatement of Ancient Kmt at the Center of African
history and culture. We think African Studies programs should embrace the intellectual universe of our entire continent, including
Ancient Kmt. Education is rooted in philosophy, not just on "programs",
"curriculum", "topics" to be taught; Education requires a
social and historical context, cultural purpose or function, philosophical orientation, and human intention or that toward
which education ultimately strives as a fundamental goal in accomplishing through perseverance of human destiny. The concept kheper means to bring into being, transform To educate means to become noble (sah), wise (saa) and spiritual (sakhu) on earth A body of teachings known as sebayit: To teach
is to open the sight of the pupil: sun her To teach is to make
a student a star: seba seba To learn is to be critical, that
is, to listen, understand, and judge: sedjem Kmtian pedagogy:
was a process of physical, intellectual, moral and spiritual transformation Historical
Context of modern education of black people: during enslavement, no school, no education for at least 5 centuries; segregated
schools and colleges after the Abolition of slavery, curriculum is a cell-block of lies and falsehoods, glorifying white people;
the Civil-Rights Movement, Black arts movement, Black studies, Afrocentric movement, African centered. African Educational Programs: some "general ideas", but complete lack of philosophy of education: African
teaching and learning are contributing to which educational agency? Pure and simple repetition of Western pedagogical paradigms,
aims, and formats. Avoid all kinds of mis-educations Being "African centered" is not enough: thinking or philosophy must empower emotional attitudes African classical studies must become the ground of African teaching and learning in our modem
times African ethics, morals, knowledge and understanding of life, society, values,
etc., must be part, explicitly, of the building of democracy and social justice, In
conclusion, it is clear that we have operated under one paradigm of understanding education, that is, the western paradigm.
And all of our struggles and desires of improvement are deeply rooted in the western educational context. However, it is crucial
that we see the necessity of exploring the long history of African education systems Design Specifics The new curriculum
emphasizes the study of the African people's movements and migrations, using information from ongoing linguistic
and archeological research, and the detailed examination of oral traditions. The study of African society from its earliest
known records to today requires serious studies of the Ancient Kmtian heritage. It is time for the Department of
African Studies to initiate a full program in Kmtology, not as a discipline for eccentric specialists, but as part of the
general grounding of every educated African. The African Studies Department should not hesitate to organize courses in the
language of Ancient Kmt, together with other ancient languages. The new curriculum should grow beyond the old restrictive
concentration on European poles of reference, to incorporate studies of Asian, Pacific and Amerindian societies into
its framework. history: the background Colonial historiography here began and ended with the evolution of Western society. History
began in Greece and culminated in NATO. Asia, Amerindia, Australia, the Pacific rim were at best a backdrop for the march
of Western man. African History did not exist. On this fallacy, Western scholars
were unanimous, from conservative Oxbridgemen sure that Africans could never make history, to Marxists selling us the murderously
generous dogma that it was European imperialism that brought Africans into history. Basic Assumptions of the Old History Curriculum The colonial History curriculum was designed to demonstrate the glory of Western antecedents. It assumed that all
societies were destined to grow by imitating the West. Hence a key purpose of history teaching in Africa: to supply Africans
with suitable European models to imitate. The existence of Ancient Kmtian documents
was sidestepped through a circular argument: Ancient Kmt was a high, original civilization. Africans were a priori incapable
of developing civilizations. If it was necessary to indicate a source for Ancient Kmtian civilization, that source was located
outside Africa. If that proved awkward, Kmt was isolated as a unique phenomenon connected to no people in its African environment.
The study of Ancient Kmt was not a part of the study of Africa. It became an esoteric discipline sufficient unto itself.
Scholars in that field became, a closed clan of cabalistic specialists, safely entrenched behind the intimidating barriers
of hieroglyphic writing. For decades Africans trained in colonial schools of History
lacked the intellectual confidence to break through that barrier. Western universities did not encourage African students
to study hieroglyphic texts. The few who undertook that study on their own, given the limitations of their home-made methods,
became easy targets for ridicule, prey to racist pedantry. It was not only with
regard to Ancient Kmt that the historical consciousness in Africa was truncated. The development of the modern world was itself
hazed over, while the growth of revolutionary movements in Asia, potentially a useful field for African scholars, was practically
ignored. As a result, African historians were in important ways ignorant of African history. They were equally ignorant of
world history. What they knew was colonial history. Their learning had the value of dogma, not scholarship. Principles for a New Approach to History To liberate the teaching of History in Africa from colonial and neocolonial confinement, it is necessary to break
out of the conceptual prisons of European and Western historiography. This means opening our minds as students and teachers
to history as a universal discipline, a study necessarily involving all humanity. We need to give specific weight to each portion of humanity so that African historians will in future possess a basic
minimum at least of world history, with no irrational emphasis on any one sector. In this pursuit, we shall need to make exploratory
use of all tools: written, oral, archeological, linguistic, thus liberating our minds from the old worship of written documents
as the exclusive material of history. We shall have to examine critically all
available philosophies of history, instead of blindly accepting and propagating the usual linear Western evolutionary hypotheses,
from Christianity to Marxism. In recognition of the centrality of the Ancient
Kmtian experience to African and world history, we need to create courses designed to develop students' ability to read
and write the hieroglyphic and demotic codes of Ancient Kmt. We need to link Ancient
African History with Medieval and Modern African History through the collection and analysis of oral traditions, especially
traditions of origin and chronicles of migratory movements. Finally, we need to
conduct permanent in-depth studies of world history, placing special emphasis on transformatory movements, particularly those
movements and processes that in our time have worked to turn such societies as China, Japan and Korea into modem, self-developing
societies. literature: the historical
background The enormous wealth of African literary records, ancient,
traditional and modern, should have made mystification in this area impossible. But the colonial educational system managed,
through a combination of ignorance and distortion, to create an academic myth of Africans as a haphazard collection of people
with no literature. Concurrently, the study of the literature of the world outside
the West-China, Japan, Russia-was systematically ignored. Literature came to mean Western literature. In the transition from
colonialism to neocolonialism, that attitude was not abandoned; it was laundered. African literature was considered a
consequence of the impact of Western literature. Even scholars who sought the roots of African literature beyond the West
contented themselves with imprecise indications of the oral heritage as latent source. The written literature of ancient Africa,
the artistic record of ancient Kmt, remained unrecognized as the oldest source and instance of African literature. Basic Assumptions of the Old Literature Syllabus The old Literature syllabus was designed to push four main assumptions: first, that the serious
study of literature was essentially the study of Western literature; second, that African literature was a recent, 20th century
phenomenon; third, that oral traditions formed an inchoate background for the emergence of African literature in the 20th
century; fourth, that ancient Kmtian literature had nothing to do with the continent of Africa. The old curriculum downplayed connections between literature and the political and ideological upheavals of
society, except for received metropolitan ideologies. Literature was treated as
an academic discipline with few technical or practical aspects. Teachers of literature taught students to read and appreciate
books, poetry, drama, fiction and expository prose as imported commodities, not to produce their own. In sum, Literature under
the colonial curriculum was a dependent consumer activity. The time has come for us to make the teaching of literature an
apprenticeship in creative productivity. Principles
for a New Approach to Literature We propose a number of guidelines designed
to free Literature in African universities, colleges and schools from the narrow limits of the old curriculum: RECOMMENDATIONS The three departments recommend the adoption of the following guidelines, informed by these principles, in the
design of a new curriculum: African Studies History The three
Departments recommend: Literature The three Departments recommend: African American Education
in a Period of Economic Crisis Recent Changes and Implications for the Education
of Black Children The economic
conditions that served as the context within which African-centered movement emerged have changed substantially in the past
thirty years. The development of computer automated technologies-and their application to production-coupled with the
globalization of goods and services production is fundamentally redefining work, the workplace, and the workforce. High
school education does not equal a job today. College education does not equal being able to make a living. Today,
without critical thinking, applied technological education, applied science, applied engineering, and applied mathematics
it will be difficult for anyone to make a life anywhere in the world without being dependent on a rapidly degenerating national
and international economy. The development
of technologies used in the workplace (in production) that initially assisted workers carry out their tasks into
technologies now replace workers. Furthermore, multinational corporations through their global policy organizations
and trade agreements have forged a new global labor force; new because now $6.00/hr low-end service workers in Detroit are
in direct competition with $2.50/hr workers in China. And white collar workers, including engineers, accountants, etc.
who may have earned as high as $13-$30.00/hr. in the United States are pit against $3-$6.00/hr. workers in India, Pakistan
and Ireland. The impact of these shifts
on Black people in the United States has been both direct and indirect. The pursuit of cheaper production costs through
automation and relocation puts the most expendable people out of work, which has been us; when people do not work, they do
not pay taxes (like payroll) and their ability to pay bills is compromised; when people do not pay taxes, the local, state,
and federal governmental resources are reduced; when bills are not paid, people are cold, go hungry, are put out of their
homes, and community institutions close; when government tax revenue is reduced, jobs and services are cut, including and
especially those areas that are not generating tax revenue. This means that education, waste management, recreational
facilities, public transportation, libraries, and emergency services loose money, necessitating further lay offs, service
reductions, and closures. What do these
shifts mean for the education of black people now and into the future? An examination of our role in this country since
our massive kidnapping, transcontinental transportation, and enslavement shows that the appropriation of our labor has held
our collective place. Yet in a moment that no longer needs labor (as it did in the past), black people must consider
what this means and what it can mean in the future. As educators, we have a distinct advantage in defining future possibilities
because we play a key role in the cultivation of young hearts and minds. It is as a result of the collective efforts
of our best minds, hearts, and hands that we forge curricula, learning environments, and opportunities for our young people
to develop, strengthen, and hone the skills necessary to carry out the great work bequeathed them (their generation) by us
(our generation). The abilities, knowledge
and skills set cultivated in us by our learning environments is different from what is needed now and in their futures.
We have a responsibility and obligation to release the old philosophical, theoretical, methodological/pedagogical, and practical
models characterizing our training-and conforming to our comfort levels-and forge new ones. An overhaul on the level
that is necessary requires extensive study, documentation, and collaboration of what has (not) worked, what is (not) working,
and what is (not) needed to solve the fundamental problems and concerns of our race in this millennium. We must consider
the type of people that our race needs in terms of skills, abilities, talents, morals, etc., and produce them through a rigorous
curriculum and learning environment. It is at this place, right here and now that we step in to do our parts- Guiding Philosophy At the foundation of all educational systems lay a philosophy[1] that reflects the material conditions of a particular race, class, gender, generation, culture, ethnicity,
and psychology. The philosophical tenets of an African-centered philosophy include: [1] Philosophy is the science of the general laws of being and human thinking. The fundamental questions
of philosophy concern the knowability of the world and the primacy of matter or consciousness. |
Guiding
Ideology Ideology, a system of ideas, reflects the race, class,
gender, generation, culture/ethnicity, and psychology that produced it. Ideology may be scientific or non-scientific,
a true or false reflection of reality. The components of African-centered ideology identified below represent the direction
that must be taken: Guiding Theory Theory is a system of summarized practice which gives an
integral picture of the regularities and essential ties of reality. Theory spiritually or mentally reflects and reproduces
reality. It is inseparably linked to practice, which places pressing problems before knowledge and requires it to solve
them. Practice and its results are central to theory. All theories are determined by the historical conditions in which
they originated. The context in which we carry out our work is evolving. The technological
basis of production has changed and is fundamentally redefining the relationship of people to work; in many areas human labor
has become superfluous. The structure and function of the existing educational system in America (which serves the majority
of the population living in urban north and rural south), prepares children for work that is increasingly extinct. Our children
see this. Up until the 1980s, the education system's role in preparing Black workers-to
be assembly line operators, bus drivers, social workers, educators, and X-ray technicians, etc.-served its purpose; producing
a group of adequately trained people to contribute to society in pre-defined and acceptable ways. Yet as the use of technology
and globalized production has changed, so too have the requirements of education. Furthermore, what has been conventionally
accepted and defined as African-centered education in the 1980s needs to evolve. System of Methods Methods are the means by which people achieve an aim;
the practices, ways of doing things. We seek to meet our goals through Practices They are shaped by theory, but more importantly, they shape theory. Practices that work continuously
are improved upon, while those that do not work are retired. Practices that work become best practices and when placed within
the broader social context, produce theory. Numerous practices have been tried and tested.
We seek to preserve those that produce a person who is purposeful, determined, skilled, technically sound, creative, and intelligent-one
who not only possesses scientific and scholarly attributes, but also exhibits self-control, good manners and morals, and who
would be a useful member of society. Those that do not work, we seek to eliminate on a daily basis. In practice, our
values: Organization: Elementary and High
School Science & Technology Systems •9.
Parental and community involvement Operational Components Component Notes Physical plant Building Grounds Workforce Tools and
supplies Scheduling of tasks Policies
and Procedures Board of Directors Guiding philosophy Administration Guiding principles of governance Job descriptions Clear and fully implemented Reporting Training Assessment & feedback School code enforcement Reprimand Curriculum Presently an eclectic mix of several sources. African-centered scientific foundation overlaid
on Curriculum Framework Text
books Mainstream press Books Presently mainstream. Need to write and publish materials in house that reflect philosophy and mission Manipulatives Primarily mainstream. Future-produce many of own that reflect our philosophy and mission African Studies Presently not guided by a curriculum. Future-develop and implement with text and presentation materials Teachers Orientation Training GP of curricular delivery GP
for lesson plans GP for treatment of children GP
for engaging parents Assessment & feedback Students Orientation Code of conduct Dress
code Assessment & feedback Organizations
& activities Parents Orientation Organization Resources & support Ritual Circle Songs & pledges Greetings
We believe: To produce thinkers, doers and leaders who can help people from all walks of life, and work
to improve the quality of life for their families and communities. The mission of African centered school in cooperation with its community village is to foster high academic achievement
among our children, particularly in the sciences and technology and to instill in them a sense of pride by reinforcing group
identity and self-esteem through knowledge of African and African-American History and accomplishments. We focus on the sciences and technology through the Core Curriculum infused
with African and African-American thought (Afro-centricity) and culture. Philosophy and Science 5. Philosophy and Art READING
LIST Agatucci, Cora. "ANCIENT AFRICA & AFRICAN EMPIRES TIMELINE." The New
Crisis, Jan/Feb 2000, pp.40A-40H. Great ancient African civilizations, in their day, were just as splendid and glorious
as any on the face of the earth. An ancient Africa and African empires timeline is presented. Armah
Ayi Kwei. TWO THOUSAND SEASONS. Senegal, Popenguine: Per Ankh, 2000 Armah Ayi Kwei. KMT:IN THE
HOUSE OF LIFE. Senegal, Popenguine: Per Ankh, 2002 Armah Ayi Kwei. ELOQUENCE OF THE SCRIBE. Senegal,
Popenguine: Per Ankh, 2005 Bekerie, Ayele. ETHIOPIC, AN AFRICAN WRITING SYSTEM: ITS HISTORY AND
PRINCIPLES. Lawrenceville, NJ: Red Sea Press, 1997. Bell, Lanny David. "INTERPRETERS AND
KMTIANIZED NUBIANS IN ANCIENT KMTIAN FOREIGN POLICY: ASPECTS OF THE HISTORY OF KMT AND NUBIA." PhD. Thesis, University
of Pennsylvania, 1976 Ben-Jochannan, Yosef. AFRICA: MOTHER OF WESTERN CIVILIZATION. Baltimore:
Black Classic Press, 1988, 1971. Ben-Jochannan, Yosef. AFRICAN ORIGINS OF THE MAJOR WESTERN RELIGIONS.
Baltimore: Black Classic Press, 1991, 1970. Ben-Jochannan, Yosef. BLACK MAN OF THE NILE AND HIS
FAMILY. Baltimore: Black Classic Press, 1989, 1972. Bernal, Martin. BLACK ATHENA: THE AFROASIATIC
ROOTS OF CLASSICAL CIVILIZATION. New Brunswick, NJ: Rutgers University Press, 1987. Brooks, Lester.
AFRICAN ACHIEVEMENTS: LEADERS, CIVILIZATIONS, AND CULTURES OF ANCIENT AFRICA. Stamford, CT.: De Gustibus Press, 1992. Burstein, Stanley, editor. ANCIENT AFRICAN CIVILIZATIONS: KUSH AND AXUM. Princeton, NJ: Markus Wiener, 1998. Burstein, Stanley Mayer. GRAECO-AFRICANA: STUDIES IN THE HISTORY OF GREEK RELATIONS WITH KMT AND NUBIA. New Rochelle,
NY: A.D. Cariatzas, 1994. Byrd, Melanie and Caldwell, Ronald J. "THE HAMITIC PROPHECY AND
NAPOLEON'S KMTIAN CAMPAIGN." Consortium on Revolutionary Europe 1750-1850: Proceedings 22: 313-320.
Scholars affiliated with the 1796-1801 French military expedition to Kmt debated the appearance and racial classification
of ancient Kmtians. Carruthers, Jacob H. ESSAYS IN ANCIENT KMTIAN STUDIES. Los Angeles, CA: University
of Sankore Press, c1984 Carruthers, Jacob H. "OUTSIDE ACADEMIA: BERNAL'S CRITIQUE OF BLACK
CHAMPIONS OF ANCIENT KMT." Journal of Black Studies 22, No. 4 (June 1992): 459-476 Chandler,
Wayne B. ANCIENT FUTURE: THE TEACHINGS AND PROPHETIC WISDOM OF THE SEVEN HERMETIC LAWS OF ANCIENT KMT. Baltimore, MD: Black
Classic Press, 1999. Celenko, Theodore, editor. KMT IN AFRICA. Indianapolis : Indianapolis Museum
of Art in cooperation with and distributed by Indiana University Press, 1996. Clarke, John Henrik.
"ANCIENT NIGERIA AND THE WESTERN SUDAN." Presence Africaine (English ed.), nos. 32-33 (1960): 11-18. Clarke, John Henrik. "THE HISTORICAL LEGACY OF CHEIKH ANTA DIOP: HIS CONTRIBUTIONS TO A NEW CONCEPT OF AFRICAN
HISTORY." Presence Africaine (1-2): 110-120. Clarke presents recollections of his contacts with Cheikh Anta Diop
(1923-86) as well as an evaluation of the Senegalese historian's contributions to a new concept of African history. Dathorne, O. R. "AFRICA AS ANCESTOR: DIOP AS UNIFIER." Presence Africaine 1989 (1-2): 121-133. C.
A. Diop established that the ancient Kmtians were black and that the origins of Hellenic civilization were to be found in
Africa. Diop, Cheikh Anta. AFRICAN ORIGIN OF CIVILIZATION: MYTH OR REALITY. New York: L. Hill,
1974. Diop, Cheikh Anta. CIVILIZATION OR BARBARISM: AN AUTHENTIC ANTHROPOLOGY. Brooklyn, NY: Lawrence
Hill, 1991. Diop, Cheikh Anta. CULTURAL UNITY OF BLACK AFRICA: THE DOMAINS OF PATRIARCHY AND OF
MATRIARCHY IN CLASSICAL ANTIQUITY. Chicago: Third World Press, 1978. Drake, St. Clair. BLACK FOLK
HERE AND THERE: AN ESSAY IN HISTORY AND ANTHROPOLOGY. Los Angeles: Center for Afro-American Studies, University of California,
1987-1990. 2 volumes. Faraclas, Nicholas. "THEY CAME BEFORE THE KMTIANS: LINGUISTIC EVIDENCE
FOR THE AFRICAN ROOTS OF SEMITIC LANGUAGES." In Federici, Silvia, ed. Enduring Western Civilization: The
Construction of the Concept of Western Civilization and its Others. Westport, CT: Praeger, 1995. Finch, Charles. THE AFRICAN BACKGROUND TO MEDICAL SCIENCE: ESSAYS IN AFRICAN HISTORY, SCIENCE & CIVILIZATION.
London, UK: Karnak House, 1990. Gordon, Vivian Verdell, compiler. KEMET AND OTHER ANCIENT AFRICAN
CIVILIZATIONS: SELECTED REFERENCES. Chicago, Ill.: Third World Press, 1991. 30 p Hall, Martin.
"THE LEGEND OF THE LOST CITY: OR, THE MAN WITH GOLDEN BALLS." Journal of Southern African Studies 21(2):
179-199. Europeans from medieval times developed a mythology that featured the existence, in Africa, of a "lost civilization."
Attempts to link Great Zimbabwe with the ancient world beyond Africa were part of this invented history Hansberry, William Leo. AFRICA AND AFRICANS AS SEEN BY CLASSICAL WRITERS. Edited by Joseph E. Harris. Washington:
Howard University Press, 1981, 1977. Houston, Drusilla Dunjee. WONDERFUL ETHIOPIANS OF THE ANCIENT
CUSHITE EMPIRE. Baltimore: Black Classic Press, 1985. Jackson, John G. INTRODUCTION TO AFRICAN
CIVILIZATIONS. Secaucus, NJ: Carol Publishing Group, 1990. James, George G.M. STOLEN LEGACY: THE
GREEKS WERE NOT THE AUTHORS OF GREEK PHILOSOPHY, BUT THE PEOPLE OF NORTH AFRICA, COMMONLY CALLED THE KMTIANS. San Francisco:
Julian Richardson Associates, 1976. Karenga, Maulana N. "MAAT, THE MORAL IDEAL IN ANCIENT
KMT: A STUDY IN CLASSICAL AFRICAN ETHICS." PhD Thesis. University of Southern California, 1994. Karenga,
Maulana and Jacob H. Carruthers, editors. KEMET AND THE AFRICAN WORLDVIEW: RESEARCH, RESCUE, AND RESTORATION: SELECTED PAPERS
OF THE PROCEEDINGS OF THE FIRST AND SECOND CONFERENCES OF THE ASSOCIATION FOR THE STUDY OF CLASSICAL AFRICAN CIVILIZATIONS,
24-26 February 1984, Los Angeles, and 1-3 March 1985, Chicago. Los Angeles: University of Sankore Press, 1986. Karenga, Maulana. MAAT: THE MORAL IDEA IN ANCIENT KMT. Los Angeles: University of Sankore Press, 2005. Levine, Donald. "THE ROOTS OF ETHIOPIAN NATIONHOOD." Africa Report 1971 16(5): 12-15. Attempts
to dispel the illusion that Ethiopia is a fragmented, fragile country by exploring the ancient African roots of the Ethiopian
nation and people. Levtzion, Nehemia. ANCIENT GHANA AND MALI. New York, N.Y.: Africana Pub. Co.,
1980. Reprint of the 1973 ed. published by Methuen, London, which was issued as no. 7 of Studies in African history;
with additions. Loth, Heinrich. WOMAN IN ANCIENT AFRICA. Westport, CT: L. Hill, 1987. McWilliam, Fiona. "AFRICAN REMAINS MAY HAVE BEEN THE QUEEN OF SHEBA'S PALACE." Geographical, May
1999, p. 9.Archaeologists have discovered the remains of a powerful 1,000-year-old kingdom in the Nigerian rainforest, a site
that has proved to be Africa's largest monument. Meza, Alicia I. ANCIENT KMT BEFORE WRITING: FROM
COUNTING TO HIEROGLYPHS. Pittsburgh, PA: Dorrance Publishing Co., 2001. Monges, Miriam Ma'at Kare.
"KUSH: AN AFROCENTRIC PERSPECTIVE." PhD. Thesis, Temple University, 1995. Noguera, Anthony.
HOW AFRICAN WAS KMT?: A COMPARATIVE STUDY OF ANCIENT KMTIAN AND BLACK AFRICAN CULTURES. New York: Vantage Press, 1976. Obenga, Theophile. ANCIENT KMT AND BLACK AFRICA: A STUDENT'S HANDBOOK FOR THE STUDY OF ANCIENT KMT IN PHILOSOPHY,
LINGUISTICS, AND GENDER RELATIONS. London: Karnak House, 1992. Obenga, Theophile. AFRICAN PHILOSOPHY.
Africa: Perankh Publishing Cooperative, 2006. NUBIA: AN ANCIENT AFRICAN CIVILIZATION. Philadelphia:
University Museum of the University of Pennsylvania, 1994. 63p. Rybalkina, I. G. "WOMEN IN
AFRICAN HISTORY." Africa Quarterly 29(3-4): 83-91. Briefly recalls some of the notable women who played an active political
role in African history since Kmt's Queen Hatshepsut in the 18th century B.C. Shaw, Roberta L
and Krzysztof Grzymski. ANCIENT KMT AND NUBIA. Toronto: Royal Ontario Museum, 1993. Shinnie, P.
L. MEROE: A CIVILIZATION OF THE SUDAN. New York, F. A. Praeger, 1967. Spaulding, Jay. "THE
OLD SHAIQI LANGUAGE IN HISTORICAL PERSPECTIVE." History in Africa 17: 283-292. Despite claims of Arabic
origin and their acceptance by some Orientalists, the Old Shaiqi language was a form of Nubian closely related to Classical
Nubian and the modern Nobiin speech found in the Kerma area of the northern Sudan. Symposium on
the Peopling of Ancient Kmt and the Deciphering of Meroitic Script, (1974: Cairo). THE PEOPLING OF ANCIENT KMT AND THE DECIPHERING
OF MEROITIC SCRIPT: PROCEEDINGS OF THE SYMPOSIUM HELD IN CAIRO from 28 January to 3 February 1974. Paris : Unesco, 1978. Series:
The General History of Africa: Studies and documents ; vol. 1. Tamrat, Taddesse. "PROCESSES
OF ETHNIC INTERACTION AND INTEGRATION IN ETHIOPIAN HISTORY: THE CASE OF THE AGAW." Journal of African History
29(1): 5-18. Different sections of the Agaw (Agau) seem to have constituted an important part of the population occupying
the highland interior of northern Ethiopia from ancient times. Establishing the great Zagwe dynasty (to ca. 1270), they transmitted
the institutions and traditions of Axum almost intact to later generations. Van Sertima, Ivan,
editor. BLACK WOMEN IN ANTIQUITY. New Brunswick NJ: Transaction Books, 1984. Series: Journal of African civilizations,
v. 6, no. 1 Van Sertima, Ivan, editor. BLACKS IN SCIENCE: ANCIENT AND MODERN. New Brunswick, NJ:
Transaction Books, 1983. Series: Journal of African civilizations, v. 5, no. 1-2. Van Sertima,
Ivan, editor. KMT: CHILD OF AFRICA. New Brunswick, NJ: Transaction Publishers, 1994. Series: Journal of African civilizations,
v. 12. Van Sertima, Ivan, editor. NILE VALLEY CIVILIZATIONS: PROCEEDINGS OF THE NILE VALLEY CONFERENCE,
ATLANTA, SEPT. 26-30. New Brunswick, N.J.: Journal of African Civilizations, c1985. Series: Journal of African Civilizations,
v. 6, no. 2. Vogel, Joseph O. GREAT ZIMBABWE: THE IRON AGE IN SOUTH CENTRAL AFRICA. New York :
Garland, 1994. Wade, Nicholas. "DNA BACKS A TRIBE'S TRADITION OF EARLY DESCENT FROM THE JEWS."
New York Times. Late Edition (East Coast), May 9, 1999 Section 1 9, Column 5, p. 1. A team of geneticists has found
that many Lemba men carry in their male chromosome a set of DNA sequences that is distinctive of the cohanim, the Jewish priests
believed to be the descendants of Aaron. Walker, Robin. CLASSICAL SPLENDOR: ROOTS OF BLACK HISTORY.
London: Bogle-L'Ouverture Pubs., 1999. |
||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
|
|
|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||