Listen Siblings, I come in peace,
“Our ancestors have thus spoken. Today, the ABS is the only organization capable of success.” — Onitaset Kumat
In 1933, Carter G. Woodson described modern America for African people. In five paragraphs, you’ll read 2012 in 1933. From the first paragraph we see that in 1933, foreigners dominated the economy of African people: not 2012, 1933. From the second paragraph we see that in 1933, African people adopted the extravagances of European businesspersons, preferring large and lofty enterprises before small and stable: not 2012, 1933. From the third paragraph we see that in 1933, African people did not trust African people to share intelligence on business acumen: not 2012, 1933. From the fourth paragraph we see that in 1933, African people in their paranoia assume too many responsibilities then their individual limitations catch up, Europeans take over the business and the business is no more: not 2012, 1933. From the final paragraph we see that in 1933, the successful African loses vision and becomes a braggart, he purchases a fine home, distances himself from his patrons, and eventually less successful Africans bring him down like crabs in a barrel: not 2012, 1933.
In 1933, after many years of research, “The Mis-Education of the Negro” was written. This means that for over 79 years, we’ve lived as we do today. For over 79 years, we’ve lived as we do today.
But provided your determination the African Blood Siblings (ABS) will change this. For the African Blood Siblings has already pronounced all the remedies of this economical problem.
Concerning the first paragraph, on foreign exploitation, the ABS have written the most intelligent and concise description and history of the races available anywhere: this knowledge propagated would put into context how interracial collaborations damage African people; instrumental knowledge for racial and economic boycotts. In addition, the ABS have pronounced the need and necessity of ‘casting buckets where we are:’ available in video format, this posting puts forward the necessary idea of taking over our Local Economic Centers. Finally, the ABS have printed and published the pamphlet “Maroon and Build For Self” which furthers details the history of races and their destruction of African people; knowledge which can transform us into complete racial consciousness.
Concerning the second paragraph, on smaller institutions, the ABS have detailed the science of liberation and the science of organizing into units. These two express the truth of the direction here written by Carter G. Woodson. Furthermore, this science puts into context the success stories of such ancestors as Marcus Mosiah Garvey and Nat Turner; the former started with only twelve members, the latter six. Garvey eventually organized between around six million Africans (about twice the population of Jamaica) and twelve million Africans (about the whole population of African youth in America). Turner sought to free three million Africans from slavery in Virginia. The ABS organize units of thirteen Africans to start small enterprises, thus building up to African unity. All over the world, ABS communicates with Africans to gather a membership and create a local unit to create small enterprises, eventually gaining African Blood Siblings Community Centers (write to help build), which eventually foster Communities, which eventually foster international Communal conversations, which eventually unites the Continent with free satellite entities in the Diaspora. This is starting small and building large. This is why you should communicate with the ABS.
Concerning the third paragraph, on the sharing of acumen, owners of the pamphlet need to only read “Maroon and Build For Self.” There, in the essay entitled, “A Factorial Summation to encourage self-education,” written by yours truly, Onitaset Kumat, I showcase a mathematical gift and the benefits of freely releasing this forefront of intelligence. Earlier I express how, unlike in 1933, African people are very involved in the workforce. I argue then, for instance, that African nurses, though having complete and total knowledge of the school of Nursing, do not freely share their expertise with other Africans; instead, when they gather, they gossip on unrelated material. This is what the essay argues against and this is what the ABS has fought against. In other words, if you are an expert in anyway, conspire with other experts, to create textbooks of your knowledge, then release that textbook to the ABS. With these textbooks, University won’t be necessary, yet the knowledge would be captured for our progeny to be independent of European institutions. This the ABS have already set in motion.
Concerning the fourth paragraph, on assuming too many responsibilities, the ABS has, in “The Units of Organization,” detailed the roles of African people acting in units. Not only minimizing on individual responsibilities, but using the law of harmony (resonate) to assure that those performing a responsibility actually should be so responsible. In other words, for instance, the overhead for the cultural aspect of an institution is culturally informed. This is a phenomenal breakthrough in the organization of African people and it’s limited in practice to the African Blood Siblings. As I oft repeat, in the temples we had written, “Organization is impossible unless those who know the laws of harmony lay the foundation.” Our ancestors have thus spoken. Today, the ABS is the only organization capable of success.
Concerning the final paragraph, on distancing from our patrons, the ABS is the only organization promoting Prosperous, Independent African Communities. As such, each organizer is determined to improving local communities then expanding outward until we are an internationally inter-racially independent, though intra-racially codependent, united people. All excesses sought are in the context of thriving communities. We will socialize our own where there are no people better.
Therefore, with your commitment, all the problems of the last 80 years can be gone within a generation. Please if you have any sort of commitment to African people, contact me at AfricanBloodSibs@aim.com or fill out this form:
Nonetheless, Subscribe, share, love, and enjoy from “Chapter V: The Failure to Learn to Make a Living” this
Excerpt from “The Mis-Education of the Negro (1933)”
By Carter G. Woodson
The educated Negro from the point of view of commerce and industry, then, shows no mental power to understand the situation which he finds. He has apparently read his race out of that sphere, and with the exception of what the illiterate Negroes can do blindly the field is left wide open for foreign exploitation. Foreigners see this opportunity as soon as they reach our shores and begin to manufacture and sell to Negroes especially such things as caps, neckties, and housedresses which may be produced at a small cost and under ordinary circumstances. The main problem with the Negro in this field, however, is salesmanship; that is where he is weak.
It is unfortunate, too, that the educated Negro does not understand or is unwilling to start small enterprises which make the larger ones possible. If he cannot proceed according to the methods of the gigantic corporations about which he reads in books, he does not know how to take hold of things and organize the communities of the poor along lines of small businesses. Such training is necessary, for the large majority of Negroes conducting enterprises have not learned business methods and do not understand the possibilities of the field in which they operate. Most of them in the beginning had had no experience, and started out with such knowledge as they could acquire by observing some one’s business from the outside. One of them, for example, had waited on a white business club in passing the members a box of cigars or bringing a pitcher of water. When they began to discuss business, however, he had to leave the room. About the only time he could see them in action was when they were at play, indulging in extravagances which the Negro learned to take up before he could afford them.
Negro businesses thus handicapped, therefore, have not developed stability and the capacity for growth. Practically all worth while Negro businesses which were flourishing in 1900 are not existing today. How did this happen? Well, Negro business men have too much to do. They have not time to read the business literature and study the market upon which they depend, and they may not be sufficiently trained to do these things. They are usually operating in the dark or by the hit-or-miss method. They cannot secure intelligent guidance because the schools are not turning out men properly trained to take up Negro business as it is to develop and make it what it ought to be rather than find fault with it. Too often when the founder dies, then, the business dies with him; or it goes to pieces soon after he passes away, for nobody has come into sufficiently close contact with him to learn the secret of his success in spite of his handicaps.
The business among Negroes, too, continues individualistic in spite of advice to the contrary. The founder does not take kindly to the cooperative plan, and such business education as we now give the youth does not make their suggestions to this effect convincing. If the founder happens to be unusually successful, too, the business may outgrow his knowledge, and becoming too unwieldy in his hands, may go to pieces by errors of judgment; or because of mismanagement it may go into the hands of whites who are usually called in at the last hour to do what they call refinancing but what really means the actual taking over of the business from the Negroes. The Negroes, then, finally withdraw their patronage because they realize that it is no longer an enterprise of the race, and the chapter is closed.
All of the failures of the Negro business, however, are not due to troubles from without. Often the Negro business man lacks common sense. The Negro in business, for example, too easily becomes a social “lion.” He sometimes plunges into the leadership in local matters. He becomes popular in restricted circles, and men of less magnetism grow jealous of his inroads. He learns how richer men of other races waste money. He builds a finer home than anybody else in the community, and in his social program he does not provide for much contact with the very people upon whom he must depend for patronage. He has the finest car, the most expensive dress, the best summer home, and so far outdistances his competitors in society that they often set to work in child-like fashion to bring him down to their level.