These are wonderful videos by the great teacher Amos Wilson. These are classics that all black people need to listen to. Listen and learn!
We know that we need black men to stand up and defend their families at all cost. Brothers will have to be prepared mentally and physically when the time comes. We need our sistas to be there to protect and nurture the babies. The children are the future. Without them we have NO future. But I also know there are many black women that are single and struggling to make it day to day. But the time may(and will) come when they will have to get involved in the fight for our survival. The responsibility doesn’t fall all on black women. I’m not saying they have to be the leaders in this quest for our survival. But they do play a huge part in it. We have to get our minds right for what’s sure to come. And we’ll need the help of our female warriors to get the job done. Our collective survival is at stake. The question is–will we be ready?
This is a great lecture by our beautiful sista Marimba Ani. As we fight for our very survival on the planet,she explains how we need warriors in this struggle. Ani is never afraid to speak the truth to her people. And if we’re going to survive we have to realize we need to get rid of the gangster/thug mentality. That will only lead to destruction and self-hatred. We have to start thinking like warriors when you’re in battle. The video is about 20 minutes long but it’s really worth a listen.
“Along with the depth of our spiritual connectedness, Afrikans are the most
family/child-centered people on the planet. We place nothing above our
children, except that which will bring them into existence and allow us to rear
them in the way of our Ancestors. This does not happen without complementary
coupling and commitment. Generally speaking, the two most important variables
in this effort to produce and rear warriors are national sovereignty and family.
However, families cannot exist as whole, sane, progressive, empowered forces
capable of maintaining a sovereign reality without the complementary coming
together of men and women. And, to have the possibility of success, these
individuals must have committed themselves to each other as lifelong couples
sworn to build children powerful enough to sustain their society. If we are
truly nationbuilders, we have to honestly ask ourselves what is the best model
of who we want to be that we can/should pass on to our children? But, not
really, because we already know the answer. Nationbuilding begins and ends with
complementarity. It can only sustain itself and create a viable future through
the balanced pairing of women and men into married couples whose priority is
family/children first. To do what is right for the children is to build a whole
future. In this respect, those who are setting the revolutionary standard need
to ask themselves if their priorities are truly being set in accord with the
will of our Ancestors.”
Mwalimu K. Bomani Baruti
“Freedom from external domination, that is, self-determination, is the essence of liberation. When a people have lived under external domination for centuries, the nature of their existence calls for solidarity if they are to extricate themselves. In a society where status is ascribed on the basis of physical characteristics, individualism among the oppressed is a luxury which the group can ill afford. And individual instances of social mobility become a major method of cooptation. Unity, therefore, is a necessary precondition for liberation. It is not sufficient, for a unified people are not necessarily free from outside control, but without unity is is unlikely that liberation can be achieved.”
The individual of Afrikan descent who may be designated as demonstrating a
wholistic self-concept is one who exhibits the following characteristics:
– He has consciously and unconsciously rejected White racist stereotypes of
Afrikan people as fact.
– He does not reactionarily define himself but proactively defines himself in
terms of his Afrikan culture, heritage and reality, and in terms of the reality
of his personal and social experiences and expectations. Thus he defines
himself in ways which permits him to assume an authentic, coherent, cohesive
Afrikan and human identity.
– He builds his identity on both intrinsic and extrinsic factors; on his
association with Afrikan-centered persons and those who respect his Afrikanness;
on consumption and cultural symbolic displays which uplift him and his people
and maintain their mental and physical health and welfare; on pro-social
behavior and dress.
– He develops and appropriately transforms his attitudes, associations,
perceptions, ways of defining himself and the world which permit him to directly
comprehend and confront reality and to take personal responsibility for helping
to rectify his, and his people’s problems as well as problems common to
– He is ‘centered,’ balanced between a wholesome drive for self-preservation and
continuing positive evolution and a wholesome drive for group preservation and
evolution. His love of self and group are synonymous and he maintains a healthy
sense of social interest, responsibility, and priorities. He recognizes that
his personal health and powers are finally dependent on the health and power of
his ethnic group. The priorities of his ethnic group come first. He is
dedicated to the liberation of his people from bondage of all types.
– He is motivated by his self-determined needs based on accurate, realistic,
self-examination; self-knowledge and self-acceptance; on self-actualization,
task-oriented problem-solving drives to resolve conflicts which bedevil him and
his ethnic group.
– He is realistically self-confident. He does not doubt his capacity nor that
of his people to equal or surpass the accomplishments of others. He feels that
his talents are best displayed and utilized in the service of his people and
against domination by other people.
– He realizes knowledge of truth and the continuing, joyous pursuit of knowledge
are liberating. He is deeply aware that Afrikan peoples have the longest
scholarly and intellectual tradition, that scholarship and intellection are
Afrikan traditions and inherently Afrikan. When he practices mathematics,
science, philosophy, etc., he celebrates the best of Afrikan tradition and
through such practices maintains Afrikan cultural identity and consciousness.
He recognizes that there is nothing foreign or alien about his pursuit of the
highest level of cognitive competence of which he is capable.
– He avidly seeks self-knowledge, knowledge of his and other cultural groups;
knowledge of the world and of reality in general. He seeks to be productive and
contributive. He continues to integrate into his personality and self-concept
an honest knowledge and self of ethnicity. The infrastructure of his personal
and social identities consist of a resolute and unassailable sense of ethnic
pride, ethnic and human connectedness.”
Amos N. Wilson