“Answer the War Horn or Perish”

RBG kids
“If we are to prevail as a people, we must return to our Afrikan sanity. Where
we are, with what we have, at this moment, we must organize around the
heterosexual sanity of our Ancestors and the universal interpretation of
reality. A euroversal one which makes an incompleted alien’s way everyone’s
premier aspiration will not do. It would be like a people who are “free to
chase stars [being] satisfied with chasing a ball.” We must return home if we
are to be Afrikan. But this is wholly a heterosexual journey because “Afrika
can only be reborn through the cooperation between a man and a woman; not
through a man and a man or a woman and a woman.” Homosexuality has no place in
this rebirth. Our warriors must again become warriors of righteous substance.
They must know who they are and not fear retaliation from our “sworn enemies.”
The confused among us should pose no threat to our mission either. There is no
excuse for us not protecting those who do not want to be consumed. Innocents
must be sheltered from this sea of insanity. We must not allow those in the
community who feel powerless or are innocent or ignorant, or both, to become
victimized and consumed by the madness of yurugu’s insatiable sexual appetites.
This is the warrior’s role. We are here to protect our people from disorder,
chaos and anything else which contradicts universal order. We are here to
uproot all that which is evil from within our consciousness and community. Know
that in war there are no civilians. What this means here is even more critical
for our salvation as a people. Unlike in our traditions when the warrior class
was limited to specific age groups who were best physically able, no one who is
conscious of the assault and aware of their ancestral responsibilities to build
and sustain an Afrikan reality wherever Afrikans are found is exempt from these
warrior responsibilities. We all have work on this frontline. You solve a
problem through creating and carrying out a solution, not endlessly complaining
and debating about it. WE HAVE GOT TO STOP TALKING AND START DOING! How much
information does one have to have read or heard in order to compel oneself to
act? We cannot act as if angrily mumbling under our breath about what is wrong
will suffice. We have been empowered by the Creator with will, reason and
mobility. Therefore, we must not only think about what is wrong. We must
intentionally act against it. One of the main problems, for many who claim an
Afrikan center and actually want to do the work, is the belief that we can
create an Afrikan world within this european one. They operate on the principle
that truth will correct itself and that if we just hold on to our Afrikan
understanding that everything, in its own time, will correct itself. For them,
all we need do now is hold on. Time has consistently shown this wishful
thinking wrong. We should know Yurugu by now. Personally, I would prefer to
be hated by the makers and defenders of this absurd reality and have my
Ancestors’ approval than be validated by our destroyers and feel my Ancestors’
wrath. We have been warned. Answer the war horn, or perish.”

Mwalimu K. Bomani Baruti
Yurugu’s Eunuchs

Bobby Seale- Black Women are Revolutionaries

“The way we see it,the sister is also a revolutionary,and she has to be able to defend herself,just like we do. She has to learn to shoot just like we do. Because the pigs in the system don’t care that she’s a sister,they brutalize her just the same.”

Amos Wilson- Wholistic Self Concept

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

Mwalimu Baruti- Pan Afrikan Survival

Things that need to be done for a Pan Afrikan survival. This  calls for vision supporting a large collection
of changes in the conditions, interactions and concrete possibilities of Afrikan
people worldwide. In no certain order, they include:
1) the social and cultural reconnection of Afrikan people with each other
2) the development of a military capable of defending both the Afrikan
continent against any aggressor and Afrikan people wherever they may reside on
the face of this planet, as well as having the authority to maintain national
(continent wide) order
3) one representative umbrella government overseeing the affairs and interests
of Afrikans globally with its command center in Afrika
4) the removal of divisive and artificial political boundaries from the
Afrikan continent
5) the removal of the presence and power of nonAfrikan people from our
6) global citizenship for all Afrikan people, i.e., Afrikan people should be
allowed to freely travel wherever Afrikan people are, especially across the
Continent and to and from the Diaspora and the Continent without the hindrances
of a system of visas that work to make physical contact between individuals in
different countries and states difficult
7) a fully functioning transportation system with the capacity to readily move
Afrikan people and resources wherever we and they need to go on the Continent
and around the world at will and independent of other people’s land, sea and air
8) a political apparatus mobilized to realize nonnegotiated reparations in
every form (financial, business technology and facilities, ourstorical
artifacts, kwk) from wherever they have been transported, hoarded and profited
from around the world
9) the actual material, institutional, infrastructural, technological and
retaliatory reparations commensurate with the spiritual, genetic, social,
cultural and resource damage done to Afrikans by europeans (Old and New), Arabs
and Asians
10) the large-scale promotion and institutionalization of the lifestyle,
ritual, language and material aspects of our indigenous traditions and an
international educational institution, system and pedagogy that is able to
incorporate both the appropriate, nonculturally contaminated, contemporary
technology and the moral and ethical values and ways of thinking and doing of
our people into a functional and proper education for our youth
11) the creation of a de-europeanizing, re-educating, ReAfrikanization
evaluation and correction or removal agency whose mission it is to determine the
severity and correctability of each individual’s mentacide in order to assess
how Afrikans returning to our countries and communities should be spiritually,
psychologically and physically processed in order to best protect our spaces
from internal discord
12) the establishment of an internal and external (international) information
gathering agency designed to assist us in making informed decisions about
threats to Afrikan security, and able and authorized to deploy agents whose
loyalty to the Afrikan nation is beyond reproach to gather said information
13) the removal of our land from foreign “ownership,” control and occupation
and a return of this land to the control of and equitable distribution by the
state, tribe and clan. The massive reintroduction of non-cash crop farming
technologies in the schools and fields. The nationalization of the industries
that can best produce those necessities that are essential for the survival
(e.g., food, clothing, transportation, infrastructure, building materials, kwk)
of the people
14) the development of a fair, nonjudgmental, people’s social welfare system
solvent enough to handle the difficult and debilitating conditions people find
themselves in and are affected by which are either the result of new situations
and events or the outcome of our foreign invasion, destruction and exploitation,
or both; that is, until these problems become manageable through the state,
tribe and clan, having returned to their former levels of benevolent efficiency
15) the removal of the prison system as a punitive instrument and its
replacement with strong corporeal moral law and rehabilitative, compensatory,
service-oriented system of corrections.
It should be evident from our current state of affairs that this collection of
initiatives is nothing more than minimal requirements. Much, much more will be
needed to build and sustain an empowered, global Afrikan nation.
Each of these conditions serves the interests of all Afrikan people, whether
most of us recognize it or not. At this time, considering their lethargy and
treasonous record of service to our community, negroes’ and lost souls’
recognition of the critical importance of these conditions is irrelevant. What
is of utmost importance is that those committed Afrikan warrior scholars who are
and will be doing the work understand how vital all of these conditions are for
the vindication and ascendency of our people.

Mwalimu K. Bomani Baruti
Notes Toward Higher Ideals in Afrikan Intellectual Liberation