If Global Afrikans are to effect the political economic liberation of Global Afrikan peoples they must free themselves from the conceptual shackles of Classical European Politics and Economics and the theory of the Nation-state as well as of the "Modern" national economy derived therefrom.
Friday, December 9, 2016
Economic Liberation? No! Jobs? Yes!
Niggerology
101: Topics in Niggertics & Niggernomics
Economic
Liberation? No! Jobs? Yes!
Perhaps there is only a desire for a decent job under the current Economic system which is on a continuous trend of automation and wage depression. Just a more comfortable position in a burning house.
Perhaps the desire for individual gratification is just too great and prevents even the thought of class suicide.
Perhaps the Pseudo-Black Bourgeois Nationalists and paper Pseudo-Black Bourgeois Pan-Africanists of Academia and Black Capitalist Entrepreneurial infamy have succeed in defining the problem as one of a lack of access to Capitalist Finance and better employment prospects.
Perhaps the shackles of a Domain of Discourse shaped and informed by five centuries of Eurasian assumptions beliefs concepts methodologies and ideologies is too great to overcome.
Perhaps the Supra-ordinate system is too vast to conceive of in totality and that is why the effort is one of using Capitalist logic to remove Capitalist chains.
Perhaps it is true that Niggers are scared of Revolution as it is not a practical course of action that allows for personal aggrandizement or maybe there is a genuine belief that the best that can be hoped for is adjustment and accommodation to current realities. Cuba would be so much better had there been no Fidel & Che, no Class Suicide & Namibia would be ___? If only there had been no Cabral no Sankara, even though nothing but lip service is paid to them now. But plenty of Mobutus, great and small, rich and poor.
Perhaps this accounts for why toleration is given to a training system (there is no education at any level) predicated on supply and demand where value depends on scarcity. Yes this is that Economic system again with all its tastes and values.
Perhaps this accounts for why Trans-formative Systemic Change is not in the Vocabulary.
Perhaps this is why even though 54 African National Neocolonial Economies and the Internal Neocolony of American Afrikans is controlled by Eurasians there is consistent talk of Project level strategies that ignore the problem generator or inherent contradictions in what seems to be a vaguely understood desired goal. To compete globally in a rapidly automating economy when human unemployment is a grave issue for you? To be better positioned in a positioned in an ecologically unsustainable system? But hey at least I got mine!
Perhaps this is why Delinking & Disinvestment is not in the fore of conversation. There go those colonized and enslaved Economic tastes and Economic values again.
Perhaps that is why there is amnesia or disdain for producing Entrepreneurs of the ilk of a Paul Cuffee or Denmark Vesey. More Oprahs, Johnsons, and So on. After all remember the progress that Obama represents!
Perhaps this is why we see the 10,000 year old Afrikan Economic system (c. 10,000 BCE - 1800 CE) as Primitive, but it is though, cause Lewis Henry Morgan & Frederick Engels & Edward Burnett Tylor & their disciples theorized it so. Forget the lessons of industrialization as it occurred in Meroe! Oh wait that's a different interpretation of the data.
There must be
profit & loss there must be rent and wages land must be a commodity one
must build to ensure continuous consumption and not build to last. After all
can't get Modern society and modern technology without it. Who ever heard of a
long lasting cellphone or computer? Why solar power when there are fossil
fuels? And don't forget those worthless diamonds as a symbol of love!
We can't
consider that primitive stuff it's old outdated we had it once they conquered us
that's the end of that besides the intellectual knots of planning to re-implement
are too difficult, require far too much time; this right now is here, this right
now is now, we've no use for that, the monuments of Washington DC and every
Eurasian national capital notwithstanding! Capitalism Socialism Communism each
are variants of primitive European economics?
No! They are Progress with
Capitalism the best of all worlds! But enough you say we need Jobs and Money and
Investment! Never mind that the Money Economy of Genocidal Slaving America
and Eurasia is a colonial imposition on a subjugated people, who have now grown
accustomed to the system and only want fair treatment in a system of
corruption!
Monday, December 5, 2016
Saturday, November 5, 2016
The Oppressor & The Oppressed
Excerpt: Ambakisye-Okang
Olatunde Dukuzumurenyi, : The Book of the Tep-HesebAn Afrikological Research Methodology Being
An Afrikological Primer in Critical Thinking, Critical Listening, Critical
Speaking, Critical Questioning, Critical Writing, Critical Reading &
Critical Research In Pursuit of the Re-establishment of an Afrikan Njia
towards a Re-construction of Afrikan Spiritual, Cognitive, Affective,
Psychomotor Physiological, Social, Cultural, Historical, Political and Economic
Reality (University of New Timbuktu System SBЗ/Seba Press,
2018) pp.
The Oppressor & The Oppressed
How and
why did Global Afrikan people arrive at this point in time in this SŠM/Seshem [Kush/Kemet: Psychological State, Condition] where a
pseudo-leadership willingly settles for the , 3XWY/Akhuy [Kush/Kemet:
Spiritual],
cognitive, affective and psychomotor physiological scraps from the table of
others?
How and
why did a people, Global Afrikan people, the first of the , IXT MNT/Ikhet-Ment [Kush/Kemet: Earth], once so blameless and therefore great,
the most ,
3XWY/Akhuy [Kush/Kemet: Spiritual] and religious, a
nation of , HMT NTR/Hemt-Netcher
[Kush/Kemet: Priestesses] and , HM NTR/Hem-Netcher
[Kush/Kemet: Priests], [1] a people who once
existed and moved in a , ST NTRYT/ Săt Netcheryt [Kush/Kemet: Divine Reality] become a byword in
their own , IB/Ib [Kush/Kemet: Heart, Intellect, Intelligence,
Comprehension, Apprehension] and amongst the nations, the ‘hewers of wood
and drawers of water,’ so enslaved that they sub-consciously define themselves
as religious, political and economic footstools and lap dogs of the powerful?
In other
words:
“Why has the land
been ruined and laid waste: its produce squandered, the sacred bounty of the
resources of the land of the country and its compensation vanishes, as if
devoured as a wilderness consumed by fire? How has the land become like a desert
that no one can cross?” [Book of Jeremiah 9:12][2]
How
then did Global Afrikans lose themselves, their internal humanity and love of
self to the point that they lost the art, science and drive to be an Afrikan
people?[3]
How did
Global Afrikans come to regard the cherished traditions and , 3XWY/Akhuy [Kush/Kemet: Spiritual] institutions of the Wahenga na
Wahenguzi as ‘pagan,’ evil, vile, backward and superstitious?
How did
Global Afrikans come to the point where they imitate, accept and worship the
ways of being, meaning and doing contained in the religions and
political-economic systems of their enslavers, rapists, conquerors, colonizers
and murderers, exemplified in European versions of Christianity, Aryanized-Arab
Islam, western pseudo-democracy and economic neo-liberalism, as the only true
and correct way of doing the important things in Global Afrikan life?
To
answer these questions Global Afrikans must return to their ,
MSXNT/Meskhent [Kush/Kemet: Beginning, Birthplace, Home of the Wahenga na Wahenguzi,
Great Ancestress] through the , 3XWY/Akhuy [Kush/Kemet:
Spiritual]
ritual of Sankofa to gain a Global Afrikan historically grounded comprehension
of where they are, how they came to be where they are and how this work the , TP HSB/Tep-Heseb [Kush/Kemet: Correct Method of Knowing, Methodology] came to be and
most importantly how they may engage in transformative change and what types of
systemic change can and must be implemented, evaluated and adjusted to solve
the problems encountered by Global Afrikan people in an authentic Global Afrikan
manner.
For can
it ever be true that the philosophies, ideologies, concepts, beliefs, ideas,
assumptions, religions, government structures, institutions, militaries,
political economic doctrines, Utamaduni and social organizations of the
conqueror and oppressor will ever protect and preserve the Utamaduni, authentic
government structures, socio-economic institutions, militaries, philosophies, , 3XWY/Akhuy [Kush/Kemet: Spiritual] systems, concepts, beliefs, ideas,
assumptions, ideologies, and the women, men, children, elders and future of the
conquered and oppressed?
Can
this ever be reality considering that these things are expressions of the
conquerors God?
The God of the conqueror is not the q
R, NTR ‘З/Netcher-aa [Kush/Kemet:
The Great Spirit or Ancestor] of the conquered.
After
all in that God’s sanctioning of the
very heinous acts of conquest, subjugation and colonization, whereby foreign
settlers were sent to implant the conquerors society, and neo-colonization,
through a foreign trained and acculturated indigenous elite prepared to
continue the subjugation that God has
emphatically demonstrated in a highly demonstrative and detailed manner his
utter contempt, loathing, detestation and hatred of the social way of living
and institutions, , HMT R/Hemet Re [Kush/Kemet: Etc.], of the targeted population of people.
In
bequeathing upon that conquering people success in their heinous endeavors,
their God working primarily through
the mothers of the conqueroring people has shown that he is sustaining,
protecting and guiding their actions just as parents nurture and nourish their
newborns.
Their God on the other hand has treated the
conquered and subjugated people not as beloved offspring but as hated, despised
chattel, as newborns orphaned at birth in the harshness of the wild. Though the conqueror propagandizes that their
God is universal, one and all loving,
the empirical reality of the actions he has supported and continues to support
say otherwise in a most unambiguous manner.
The God of the oppressor increases them in
terms of power but alienates and decreases the conquered, enslaving,
bastardizing, murdering, maiming and psychologically crippling them for
generations to come.
Under
these continuing conditions can it be possible that their God through their institutions could ever be trusted to protect and
preserve the conquered? Even more
importantly given what their God has
done to the conquered and is willingly sanctioning should the conquered want
these institutions to?
For
this God of the conqueror is a
jealous, cynical God which even
curses his own beloved children.
For the
conqueror practiced, perfected and perpetrated his horrific acts upon his own
people.
To
verify this one need only consider the history of the reprehensible acts
perpetrated by the English against the Irish[4]
prior to and during the establishment of a European oriented International
Political Economy based on the Transatlantic enslavement and forced labor
migration of Afrikans c. 5685- 6129 KC [c. 1444-1888 CE][5]
as well as during the establishment and waning days of the Aryanized Arab
oriented International Political Economy based on the East Afrikan enslavement
and forced labor migrations of Afrikans c. 4891- 6241 KC [c. 650-2000 CE].[6]
And
even now this God of the conqueror
shuts the wombs of his beloved female children condemning his offspring to slow
death.
Can it
be that the conquered and conqueror are siblings, children of the conquerors God?
Given
all that he has done against the conquered can it be reasonably determined that
this biased, prejudiced and partial God will
graciously make the conquered a great and powerful people after having
slaughtered six hundred million in the most blood curdling and barbaric
manner?
It is
here argued in a most polemical manner that such things are born of the fairytales
of children and shall never be so, for the conquered and the conqueror, the
oppressor and oppressed, the exploiter and the exploited are two distinct and
separate peoples with two distinctively separate socio-cultural historical
origins, psychology, , HMT R/Hemet Re [Kush/Kemet: Etc.], and two distinguishable and separate destinies
and reasons for being.
For the
conquered and exploited the lands and remains of the Wahenga na Wahenguzi are
sacred, imbued with their everlasting spirit and all of the land, its plants,
trees, water, sun, , HMT R/Hemet Re [Kush/Kemet: Etc.], is sacrosanct and hallowed being an expression
of q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor].
To the
conqueror the sepulcher of their own ancestors are nothing more than
decrepit wooden boxes or marble tombs in
which the dead are deposited and forgotten and the Wahenga na Wahenguzi of the
conquered are to the conqueror nothing more than museum oddities to be
displayed as curios and then deposited in dust filled, disregarded
basements.
The God of the conquerors has given them a , HPW/Hepu [Kush/Kemet:
Custom, Law] code that is prolix, abstruse and condemnatory, while for the
conquered the deeds and words of their Wahenga na Wahenguzi are their living , 3XWY/Akhuy [Kush/Kemet: Spiritual] ,
SЗHW/Sahu [Kush/Kemet:
System], continuously communicated through dreams and visions on the breath
of the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor]
and encoded into their very DNA flowing through their heart.
Unlike
the ancestors of the conquerors, the Wahenga na Wahenguzi do not abandon the
sacred lands from which they sprang but continue to watch over, be concerned
for and speak for it to their descendants.
Just as
the sun and moon, night and day are distinguishable and separate so too are the
conqueror and the conquered, the oppressor and oppressed the exploiter and the
exploited.
Each is as different from
the other as , MЗ‘T/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] to , ISFT/Isfet
[Kush/Kemet: Prevarication, Immorality, Chaos, Incongruity,
Disorganization, Conflict and Unscrupulousness].
[1]
“From the remotest times to the present, the
Ethiopians have been one of the most celebrated, and yet the most mysterious of
nations. In the earliest traditions of nearly all the more civilized nations of
antiquity, the name of this distant people is found. The annals of the Egyptian
priests were full of them; the nations of Inner Asia, on the Euphrates and
Tigris, have interwoven the fictions of the Ethiopians with their own
traditions of the wars and conquests of their heroes; and, at a period equally
remote, they glimmer in Greek mythology. When the Greeks scarcely knew Italy
and Sicily by name, the Ethiopians were celebrated in the verses of their
poets; and when the faint gleam of tradition and fable gives way to the clear
light of history, the lustre of the Ethiopians is not diminished. They still
continue to be objects of curiosity and admiration, and the pen of cautious,
clear-sighted historians often places them in the highest rank of knowledge and
civilization.” A. H. L. Heeren, Historical Researches into the Politics,
Intercourse and Trade of the Carthaginians, Ethiopians and Egyptians
(Oxford: D. A. Talboys, 1838)
[2]
William Tyndale, (Trans.) Holy Bible
(London, 1530); Lancelot C. L. Brenton, (Trans.) The Septuagint: With
Apocrypha (London: Samuel Bagster & Sons, Ltd., 1851); “Christian Old Testament,” Holy
Bible: With Apocrypha King James Version (London,
England:, 1611) and New International Version (Colorado Springs: International
Bible Society, 1984)
[3]
“We have a conflict within ourselves about how
to use culture as an instrument of liberation. If we had confidence in our
culture, the second rate cultures of other people would not fascinate us.”
[Mhenga John Henrik Clarke]
[4] Alexandar
Martin Sullivan, Story of Ireland (London: M. H. Gill & Son, 1894);
Standish O’Grady, The Story of Ireland (London: Methuen & Company,
1894); Emily Lawless, The Story of Ireland (New York, G. P. Putnam's
Sons, 1896); Seumas Macmanus, The Story of the Irish Race: A Popular History
of Ireland (New York: The Irish Publishing Company, 1922); Charshee C. L.
McIntyre, Criminalizing a Race: Free Blacks During Slavery (New York:
Kayode Publications, 1993)
[5]
Eric
Williams, Capitalism & Slavery (Chapel Hill: University of North
Carolina Press, 1944); Philip Curtin, The Atlantic Slave Trade
(Wisconsin: The University Of Wisconsin Press, 1969); Ralph Austen, African Economic History: Internal Development and External Dependency
(London: James Currey, 1987); Joseph E. Inikori and Stanley L. Engerman (Eds.), The Atlantic Slave Trade: Effects on Economies, Societies and Peoples
in Africa, the Americas, and Europe (Durham: Duke University Press, 1992);
Ronald Segal, The Black Diaspora: Five Centuries of the
Black Experience Outside Africa (New
York: Farrar, Straus and Giroux, 1995); Hugh Thomas, The Slave Trade: The Story of the Atlantic Slave Trade, 1440–1870
(New York: Simon & Schuster, 1999); Herbert S. Klein and Jacob Klein, The Atlantic Slave Trade (Cambridge: The University of Cambridge, 1999); John Thornton, Africa and Africans in the Making of the Atlantic World, 1400–1800
(New York: Cambridge University Press, 1998); Paul E. Lovejoy, Transformations in Slavery: A History of Slavery in Africa
(Cambridge: Cambridge University Press, 2000)
[6]
Bethwell
A. Ogot, Zamani: A Survey of East African History
(Nairobi: East African Publishing House, 1974); Murray Gordon, Slavery in the Arab World (New
York: New Amsterdam Press, 1989); Ronald Segal, Islam's Black Slaves: The Other Black Diaspora (New York:
Farrar, Straus and Giroux, 2002)
Friday, October 7, 2016
Elections & Power: Pseudo-Political Change in Action
Elections
& Power: Pseudo-Political Change in Action
Ambakisye-Okang Dukuzumurenyi, PhD
The election of Barak Obama as President of the United
States of America does not represent substantive political economic engagement
on the part of the grassroots of the Afrikan Diaspora and it is not real
change.
Instead, the elections are nothing more than apparent
change and are merely an example of elite manipulation of the grassroots for
elite ends.
American politics is primarily Plural-Elitist in nature,
which means that competing elites who agree on the basics of the social order
as well as on the projection of hegemonic power, but who disagree on the
methodology of implementation, engage in structured political campaigns or
combat.
Each is represented in general by one of two parties, and
each sets the rules of political participation so as to eliminate the
development of any real mass oriented populist parties.
The Plural-Elites choose candidates that agree on the
basic rules of the social system and fund them, placing them before the mass
public and to varying degrees opening the corporate media them.
The grassroots are allowed to choose among safe interests
as defined by Plural-Elites.
The sudden ‘rise’ of Barak Obama through the American
political system is akin to the placement of Enslaved Afrikans as Generals in
the Aryan-Arab armies of conquest.
Even when these enslaved Afrikans seized power they ruled
in accordance to Aryan-Arab cultural paradigms.
The power structure, which includes the ruling ethnic[s]
group[s], any police apparatus, governors, bureaucrats, etc., serve, manage,
administrate, enact, and enforce the public policies of the ruling class in a
country in any historical time.
If they seize power ‘illegitimately or obtain it
‘legally’ they rule according to the dictates of the dominant culture, seldom
if ever do they do otherwise.
None of the Enslaved Afrikans who were made generals under
Aryan-Arab domination or who became Caliphs, Viziers and the like used their
power for Afrikan Liberation.
The Afrikan, Septimus Severus who became Emperor of Rome
c. 4443-4452 KC [c. 202-211 CE] was an excellent Roman Emperor ruling according
to the rules set down by Rome from its inception as a regional power in c. 4750
KC [c. 509 CE].
He did not seek to liberate conquered Afrikan lands.
President Barak Obama during his two Presidential
Administrations has continued the economic and military policies that were
implemented by President George W. Bush.
At best President Obama has engaged in pseudo-symbolic
political action towards Afrikan people.
During his administration the fundamental sociological,
economic, political, psychological, historical, and religious relationships
between Eurasians, Americans and Global Afrikans has not changed.
It is still defined by domination.
To go a step further the idea that the Executive office
of any nation is the center of power is obsolete in an International Political
Economy where Corporations weld enormous economic power and paramilitary
capabilities and mass produced sophisticated military weaponry.
Monday, September 5, 2016
Thursday, August 18, 2016
European Cultural Psychosis
European Culture is a Psychotic Culture causing Mental Illness in those who partake of it.
1. In the 1820s formerly enslaved American Afrikans returned to West Afrika settled in what is now Liberia and proceeded to look down upon and enslave the Afrikans of the area. They had internalized American Euro-Culture and felt that as a result they were superior to the Afrikans of Liberia whom they regarded as 'Primitive Savages.'
2. In the 1950s Ashkenazi Jews [European Jews] mainly from Western and Eastern Europe who had survived the German Death Camps of WWII settled in Palestine. They having imbibed European Culture as a result looked down upon the Mizrahim Jews of Palestine, Iraq, Tunisia, Morocco and Yemen who also settled in Palestine at the time. Furthermore, they proceeded to Kidnap new born Misrahim babies in the Hospital and sell them to Ashkenazi families.
3. In the 1990s Black South Afrikans attained a modicum of pseudo-freedom from Boer [Afrikaneer] Domination in the [Boer] Republic of South Afrika. Having imbibed the European culture of the Boers many Black South Afrikans consider themselves a people apart from and above the Blacks of other sub-Saharan Afrikan countries and periodically engage in xenophobic behavior and murders against said peoples who reside in the [Boer] Republic of South Afrika.
Wednesday, August 17, 2016
An Uncommon Introduction to the Macroeconomics of Public Policy Analysis
POLITICAL
ECONOMY 100
SXRW/Skheru
[Kush/Kemet: Public Policy]
AN UNCOMMON
INTRODUCTION TO THE MACROECONOMICS OF PUBLIC POLICY ANALYSIS
Ambakisye-Okang Quaashie
Nantambu Olatunde Dukuzumurenyi
Ph.D., Public
Policy Analysis
University
of New Timbuktu System
Communiversity Distance
Education Program
NHSW
KMT/Nehesu-Kemet
[Kush/Kemet:
Bantu-Egyptian, Kushite-Egyptian, Black Egyptian]
College
of Economic Development
Department of Utamaduni,
Innovation, Nation-Building, Self-Sufficiency & Estate
Infrastructure Development Studies
Course Description
This
course will introduce , SBЗYT/Sebayt [Kush/Kemet: Students,
Apprentices, Novitiates] to the field of , SXRW/Skheru [Kush/Kemet: Public Policy] from a Multidisciplinary Inquiry based Global Afrikan perspective. Concepts, ideas and theories will be drawn
from Afrikana Studies, Cultural Anthropology, Political Anthropology, History,
Psychology, Sociology, Philosophy, Geography, Linguistics, Political Science,
and Economics.
The
use of this instructional , TP HSB/Tep-Heseb [Kush/Kemet:
Correct Method of Knowing, Methodology] will serve to broaden the
discussion and analysis and center it within the Global Afrikan subjective
historical experience. The
multidisciplinary inquiry will be conducted through the analysis of the major
socio-historical, socio-cultural, socio-economic, and socio-political issues,
philosophies, paradigms and political science perspectives of the local, and
national political economic arena, the sub-Saharan Afrika political economic
arena, the continental Afrikan political economic arena, the Global Afrikan
Diaspora political economic arena and the International political economic
arena.
Along with a survey and
critical analysis of the discipline of , SXRW/Skheru [Kush/Kemet: Public Policy] Studies, including the approaches and
processes of , SXRW/Skheru [Kush/Kemet: Public Policy] making, , SXRW/Skheru [Kush/Kemet: Public Policy] analysis, , SXRW/Skheru [Kush/Kemet: Public Policy] design, , SXRW/Skheru [Kush/Kemet: Public Policy] implementation and evaluation, and the
language of which is Macroeconomics, which includes the critical deconstruction
of the concepts of National Income and the Standard of Living, the Structure of
Afrikan continental and Diaspora Economies, Money and Aggregate Demand/Supply,
the Multiplier Model, Credit, Economic Growth,
the Determinants of National Income, Monetary Policy, Fiscal Policy,
Inflation, Balance of Payments, the Exchange Rate, the Business Cycle, Employment and Unemployment, Agriculture and
Marketing, the Means of Production and National Income, Population and National
Income, Public Enterprise, International Trade, Industrial Development, Public
Finance and Development Planning, Politics/Deficits and Debt, International
Financial Policy, Macroeconomic Policies and the Global Environment,
Macroeconomic Policies and Development, the key concepts and macroeconomic public
policies to be addressed include: land reform, land tenure, Agricultural
production, Agricultural management, Food Sovereignty, Clothing and Housing
Quality, Quantity and Distribution, , SXRW/Skheru [Kush/Kemet: Public Policy] and economic theory, political
communication, power, the nation-state, nation-building, reconstruction,
imperialism, colonialism, neo-colonialism, delinking, liberation, enslavement,
mal-development, socio-economic and socio-political change, resistance, and the
methods of violent and nonviolent political participation (‘legitimate
political action’- voting, particularized contacting, and civil disobedience, sabotage,
war, terrorism and state terrorism), the political ideologies of liberalism,
neo-liberalism, Ujamaa, Privatization, Conservatism, Communalism, Socialism, Marxism,
Capitalism, nationalism, Black/Afrikan Nationalism, Black/Afrikan
Consciousness, Afrikan traditional political economic egalitarianism, feminism,
macroeconomic , SXRW/Skheru [Kush/Kemet: Public Policy] implications of environmentalism and
programmatic Pan-Afrikanism, Global Afrikan Identity, the Macroeconomics of
Afrikan Citizenship and Afrikan Nationality; the organization and ,
SXRW/Skheru [Kush/Kemet: Public Policy] of major political systems;
institutions of governance; executives, legislatures, and courts; the
international dimensions of local and national political and economic ,
SXRW/Skheru [Kush/Kemet: Public Policy].
The
method of analysis utilized will, from a Global Afrikan perspective, first
locate the , SBЗYT/Sebayt [Kush/Kemet: Student,
Apprentice, Novitiate] as a centered active participant, a major
factor of Global Afrikan political and economic “…agency and accountability…”
and second, “…locate the imaginative structure...” of the political arenas and
key concepts in their “…attitude, direction, and language…” by analyzing
“…text, institution, personality, interaction, or event.” These themes provide frameworks to interpret
and analyze current events, locate them as either central or peripheral to the Global
Afrikan experience and evaluate their impact on the nature of domestic and
international macroeconomic , SXRW/Skheru [Kush/Kemet: Public Policy] and its effect on ones country, continental
Afrika and the Global Afrikan Diaspora. To do so the ,
SBЗYT/Sebayt [Kush/Kemet: Student,
Apprentice, Novitiate] must assume a principal role as a
representative and servant of Global Afrikan people and their advancement.
Parallel goals of
this course include developing effective critical reading, critical (active)
listening and critical speaking skills, enhancing critical and creative
thinking, critical research, critical analysis, and critical writing skills. Regarding research methods, the ,
SBЗYT/Sebayt [Kush/Kemet: Student,
Apprentice, Novitiate] will learn and apply the following skills:
how to select a topic, conduct literature review, formulate hypotheses,
operationalize concepts, select a research design, collect appropriate data,
test hypotheses, analyze the results, and actually write (and re-write) a
research paper.
This
course will seek to foster a global understanding and appreciation of Global
Afrikan sub-cultural diversity, north/south economic difference, and inequality
and its solutions, through critical and creative thinking. Together, these objectives help form the
basis for future coursework in and out of the discipline and should help ,
SBЗYT/Sebayt [Kush/Kemet: Students,
Apprentices, Novitiates] make informed judgments about the
macro-political and macro-economic , SXRW/Skheru [Kush/Kemet: Public Policy] world around them as they position
themselves as centered Global Afrikan leaders in the Global Afrikan community
operating as active Global Afrikan agents of positive social change.
In
short, this course is about developing the requisite background to engage in
comprehensive problem solving. Research
projects will attempt to answer questions that are pertinent to both Global Afrikan
society. Completing a research project
that provides even a tentative, limited answer to the critical survival issues
of the Afrikan global community is of utility, as it will lay the foundation
for future analysis, research and solutions.
The
acquisition of research skills will move , SBЗYT/Sebayt [Kush/Kemet: Students,
Apprentices, Novitiates] beyond the Eurocentric perspective of ,
SB3/Seba [Kush/Kemet: Education], which holds that the learning endeavor is a
passive activity where information is provided to the ,
SBЗYT/Sebayt [Kush/Kemet: Student,
Apprentice, Novitiate], i.e., rote memorization. Instead, , SBЗYT/Sebayt [Kush/Kemet: Students,
Apprentices, Novitiates] will be moved into the proactive sphere, operating
from a ,
RXT SЗI NT SB3/Rekhet Sai ent Seba [Kush/Kemet: Philosophy
of Education] where , SB3/Seba [Kush/Kemet: Education] is a process through which ,
SBЗYT/Sebayt [Kush/Kemet: Students,
Apprentices, Novitiates] discover answers and develop innovative
solutions to questions and problems of interest to their families, themselves,
their nation, the Global Afrikan community. The intentionality then is the
development of Global Afrikan , SXRY/Skhery [Kush/Kemet: Policy-Makers].
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