Revolutionary Education!!!

FYI. This blog was originally created for one of my grad classes at SJU, so pardon some of the educational jargon. I know it may be a tough read, but trust me it will be worth it. This particular blog may take a bit longer to get through, but don't trip out. Most of you are wasting time at work while reading this anyway, so what’s a couple extra minute to help create LIBERATION EDUCATION? I am writing the education platform for a city council candidate in Queens, NY. If anyone has any applicable ideas that will help establish a Liberation Education in Queens NY and elsewhere, PLEASE holla back? We can change the world through dialogue; being connected is one of the best things that could have happened in our struggle for humanity. Please contribute to the education platform that can and will change the face of education. Please post this in every forum, e mail this info to everyone your contacts, call and text everyone you know and spread the word to as many people as possible. We have an opportunity in Queens, NY to set the pace for the new face of education in our community. If any of you have any questions, e mail me or leave a comment!!! Your input will be invaluable.

Pedagogy is defined differently by different educational philosophies and opinions. Pedagogy is defined by Webster Dictionary as the art, science, or profession of teaching, especially education. Pedagogy has also been defined as “the broader and more generalized notion of social education which arises from the influence of the educative society where we are educating through using community influence.”[1] The term pedagogy in this text is a collective definition but most specifically defined as a “deliberate attempt to influence how and what knowledge and identities are produced within and among particular sets of social relations.”[2] Paulo Freire’s Pedagogy of the Oppressed explores the dynamic of education as it relates to the oppressed sectors of the world. Freire text focuses on how the oppressed will free themselves and the oppressor from a repressive society through a critical pedagogy. Critical pedagogy is an academic discipline which involves the critical study of education as it relates to human liberation. The goal for pedagogy as it relates to the oppressed is to restore lost humanity and thereby liberate both the oppressed and the oppressor. The philosophy of freeing the oppressed through a liberated education has implications that continue to resound today. An in depth study and proper implementation of Freire pedagogy, along with others revolutionary educators, is necessary to truly liberate humanity.

Many classrooms across America and the world are occupied with students who fit the characteristics of the oppressed as defined by Freire. It is the responsibility of the “humanist, revolutionary educator”[3] to implement the strategies of Freire (and others) in order to ensure a liberated future. Freire states that the praxis, the proper equilibrium between theory and action, the balance between reflection and active attempts at transforming our world, is a necessary component for true liberation through education. It is the duty of the educator to do away with the concept of Banking Model of education[4], the current form of education, and implement what Freire defines as Problem Poising Dialogue. The teaching implication of this process is revolutionary, but also necessary for both the oppressor and oppressed to truly be liberated.

Freire states that oppression consists of any act which results in hindrances upon individuals (the 'oppressed') to articulate and pursue their own dreams. Freire's goes on to state that:
"Any situation in which 'A' objectively exploits 'B' or hinders his and her pursuit of self-affirmation as a responsible person is one of oppression. Such a situation in itself constitutes violence even when sweetened by false generosity; because it interferes with the individual's ontological and historical vocation to be more fully human.”[5]

The exploitation of ‘A’ by ‘B’ is clearly displayed, historically, in the relationship between the colonizer and the colonized. Freire understands the parasitic colonial relationship and his opinions are reflected in his extension of the educational philosophy of Franz Fanon’s Wretched of the Earth. Freire expounds upon Fanon’s ideology that emphasized the need to provide native populations with an education which is simultaneously new and modern (rather than traditional) and anti-colonial (not simply an extension of the culture of the colonizer)[6] Freire writes that the colonized had become mere vestiges of their living history, serving as “hosts” for Westernized values, dispirited by an internalized sense of inferiority, dehumanized by regimes of dismissive exteriority. “Freedom,” he wrote, “is acquired by conquest, not by gift. [7]

Freire writes from a Marxist position, but often not exclusively, fails to realize that the parasitic relationship between the colonized and the colonizer will exist regardless of political economic philosophy. The economic system of capitalism allows the factors of production: land labor and capital, to be owned privately[8]. Socialism allows for the factors of production to be owned publicly[9]. Both Adam Smith’s explanation of capitalism in An Inquiry into the Nature and Causes of the Wealth of Nations and Karl Marx idea of socialism articulated in the Communist Manifesto are rooted in the oppressive systems of colonialism and imperialism.[10]

Capitalism and socialism are economically rooted in what Marx classifies as primitive accumulation or original accumulation and Smith defines as previous accumulation. Regardless of the political economic affiliation, both systems acknowledge the fact that the economic base for their system is found in the oppression of laborors and the exploitation of resources of an external starting point.[11] Neither capitalism nor socialism could exist in Europe without an accumulation of starting wealth. In fact an accumulation of wealth was mandatory in Europe for either capitalism or socialism to exist in the reality of which Smith and Marx wrote their text. Consequently, a relationship of oppressor and oppressed, colonizer and colonized, had to be established, from a European (Western) point of view, in order for the systems of capitalism and/or socialism to be viable political economic ideas in the: political, social, and economic conditions of Europe. It is of no consequence if that accumulation of wealth is reflected in the exploitation of labor or the theft of resources from other places, the result will be the existence of an oppressor and oppressed. The relationship of oppressor and oppressed is established worldwide through the system of colonialism and then imperialism.

In order for any political economic system, based in an oppressor and oppressed relationship, to maintain itself, intuitions must be created to support the relationship created by the system. Freire argues that the education system is designed to support an oppressive social, economic, and political system. Freire describes an educational practice called the Banking System, which is the primaray facilitator of the maintainance of the oppressive relationship. The Banking System of education isolates the learner from the content and process of education. It assumes that the teacher knows everything and the students know nothing. The teacher narrates, prescribes and deposits information which the student then must mechanically receive, memorize and repeat. This transfer of information becomes a symbol and an instrument of oppression that reduces inquiry, creativity and dialogue[12]. Freire makes it clear Banking Education dichotomizes consciousness and the world, thereby domesticating reality. While the teacher acts as bearer of all knowledge, this static and naturalistic conception of consciousness "...transforms students into receiving objects."[13] Consequently, the students are integrated into the world of the oppressor, a world that is based on the dehumanization[14] of the oppressed.

Freire argues that the Banking System does not acknowledge the prior learning experience of students and also treats the world as a static, fixed environment to which students simply need to adapt.[15] This reality supports the continuation of the status quo, where the oppressor is on top and the oppressed is on the bottom. Freire writes:

“Oppression is necrophilic; it is nourished by the love of death, not life. The banking concept of education, which servers the interest of oppression, is also necrophilic. Based on a mechanistic, static, naturalistic, spatialized view of consciousness, it transforms students into receiving objects. It attempts to control thinking and action, leads women and men to adjust to the world, and inhibits their creative power.[16]"

Freire continues to write, that in order to develop an education dedicated to a liberated future, the revolutionary teacher, must adopt a new form of education. Freire writes,

"From the outset, his efforts (the revolutionary educator) must coincide with those of the students to engage in critical thinking and the quest for mutual humanization. His efforts must be imbued with a profound trust in men and their creative power. To achieve this, he must be a partner of the students in his relations with them.[17]”

Freire proposes a different form of education he coins as Problem Poising Dialogue. Problem Poising Dialogue is Freire's answer to the Banking System Model of education. Problem Poising Dialogue is a pedagogical approach of question-posing and dialoguing. This system of education is based on ancient methods of education often accredited to the Socrates, but originally finds its beginning in the educational facilities of African antiquity.[18] Evidence of this is found in an article title “Pedagogy of Ancient Africa” when Asa Hillard III writes that: “In order to explain the culture and particularly the education system of Egypt, we must appeal to the manifestations of the core African culture, not only in the Egyptian part of the Diaspora, but in the rest of continental Diaspora, and later the intercontinental Diaspora.[19] Such an progressive approach to education includes requires the teacher/learner to:

a) Acknowledge and make use of learner's prior knowledge/experience

b) Allow for a more open-ended curriculum that is co-created within the classroom

c) Acknowledge the learning that goes on by all involved-the teachers/facilitators in
addition to students.[20]

Freire believes that the Problem Poising Dialogue form of education is crucial to the true liberation of the oppressed from the oppressor.

Freire encourages students to adopt a curious, questioning, probing stance in exploring educational issues. Freirean education demands a deep commitment to the goal of building a better social world, and requires active resistance against oppressive structures, ideas, and practices. Freire’s challenge to educators has had a profound and resounding affect. In a sense he is challenging educators and students a like, to disregard their position, in order to create the learning environment necessary for liberation. This concept is radical, yet provides the bases for an education system that will produce a world where the balance of power is level and where everyone will have the opportunity to “purse their own dreams”, without a system designed to ensure that those dreams do not come into fruition.

The implication of Freire’s Problem Posing education presents itself in the ideology of conscientization (conscientizacao in the original Portuguese). The goal of liberation education is judged by dialectical relationship, namely that of the world and human consciousness. The concept of conscientization or critical awareness is the foundation to Freire's critical pedagogy[21]. Critical awareness is made possible through praxis which Freire defines as "...reflection and action upon the world in order to transform it"[22].

Freire connects reflection and action (praxis) together, as part of the process in the recognition and transformation of social, economic and political contradictions through a liberation education. Liberation education is designed to interrupt then transform the reality in which the oppressed finds oneself. Freire’s, politically-motivated literacy work served as a "profound learning process" that became the foundation for the formulation of his critical pedagogy of conscientization.[23]

Conscientization is the process whereby individuals develop a greater ability to think critically. The fostering of this critical consciousness, the ability to read one's world more deeply and to ask meaningful 'why' questions, is at the center of Freire's theory of education for human liberation. Freire developed several famous methods for achieving conscientization beside Problem-Posing Dialogue. Codifications, and Generative Themes are two other strategies Freire developed in order to facilitate liberation education[24].

A. Codifications- A codification or code is simply a visual representation of one thing for another. Freire famously used these codes in Brazil-most famously, drawing them with rural peasants in the dirt with a stick--as a way of developing not only literacy but also political consciousness.

B. Generative Themes- generative theme is a single word or phrase that Freire would famously use to start problem-posing dialogue as part of his critical literacy method. Freire would choose a theme very relevant to the people to the lives of the people with whom he was working. For example, he would start with the word 'shovel' if he was working with miners. This theme would be the first word learned within the 'lesson' and be the launching off point for various questions concerning the implications of the theme within the community. Thus, these themes were developed so as to develop ownership among the learners not only of the words themselves but also the political situation surrounding them. [25]

The concept of conscientization is crucial to the revolutionary development and of the current school system. The concept if conscientization is most critical in schools where the population fit the characteristics of the oppressed as defined by Freire. In America the characteristics of the oppressed are most easily revealed in the race and class of certain sectors of American society. This phenomenon of oppressor and oppressed creates the fundamental break down in education along racial and class lines. The class lines were created by the racial lines of which colonialism and imperialism were drawn[26]. Countries where resources and market were available for the expansion of industrialization were generally nations of color.[27] This phenomenon, consequently forced the imperialistic goals of Europe, America, and others to vest itself in the creation of an oppressor and oppressed, colonizer and colonized relationship along the lines of race. Therefore, it should not be a question why many of the schools where the level of educational delinquency is at it highest are inside of schools where the racial and/or class sub group of America has been subjected to the role of the “oppressed”.

Following Freire’s argument one could conclude that it is by design that many of America’s schools are purposely forced into objectivity, hidden inside to confines of “democracy”, in order to maintain the hierarchy of society. Often the poor conditions of majority Black, Latino, and/or poor schools are blamed on parent involvement, poverty, or some other subjective reality. These reasons may be true to a degree, but none of those reasons supersede the base of the educational contradiction America finds itself. The base of the contradiction is that the oppressor, those that benefit from the oppressed being the oppressed, need the system to maintain itself. The oppressor needs the system to maintain itself, at the expense of the oppressed, in order for the oppressor to continue to hold his position in the world and most specifically America. It is the intent of the oppressor to continue the system as it exists, in order not to threaten his livelihood.

Friere goes on to argue that the oppressor’s maintenance of this oppressive system is also harming the oppressor as well. Freire writes:

“As the oppressor dehumanize others and violate their rights (the oppressed), they themselves also become dehumanized. As the oppressed, fighting to be human, take away the oppressors power to dominate and suppress, they restore to the oppressor the humanity they had lost in the exercise of oppression.[28]”

Consequently, the oppressed are not engaging in conscientization, by way of liberation education, in order to switch places with the oppressor. The oppressed engage in conscientization in order to liberate all of humanity from the physical and mental shackles of oppression.

It is the responsibility of revolutionary educators to help develop this process to its revolutionary end. Problem-posing education, says Freire, is

"Revolutionary futurity…affirms men as beings who transcend themselves, who move forward and look ahead, for whom immobility represents a fatal threat, for whom looking at the past must only be a means of understanding more clearly what and who they are so that they can more wisely build the future.[29]"

The act of gaining an understanding of the world around oneself, critically analyzing the situation, conscientization, is only possible in conjunction with dialogue. Freire insists that dialogue is essential to the resolution of the teacher-student contradiction. Through dialogue and communication, students assume responsibility for their own learning process and thus become "...critical co-investigators in dialogue with the teacher". Furthermore, Freire asserts that dialogue is an essential component to the process of conscientization. Freire highlights the potential of dialogue and defends the power of language as a tool that is capable of cultivating dominance or freedom, oppression or liberation, colonialism/imperialism or self determination. Dialogue allows people to name the world and, therefore, to force social transformation and liberation through revolution. Freire's writes: "To exist, humanly, is to name the world, to change it".[30]
Teachers dedicated to truly educating their student, and also dedicated to being lifelong learners will find ways to effectively implement the strategy of liberation education. They will believe and truly internalize the reality that everyone is connected to saving humanity from an oppressive relationship. The collective, both oppressed and oppressor will change the dynamic in which they exist, through true generosity[31] (on behalf of the oppressor) and a self determining spirit (on behalf of the oppressed). Revolutionary educators must be careful not to replace the “oppressors” world view for their own, by simply using the same methods as the oppressor to facilitate its world view. Revolutionary education must transcend the current tyrannical relationship for a solution that makes sense for all of humanity. Freire contributes to this reality, but does not complete it in Pedagogy of the Oppressed, or any of his other text. Freire outlines his premise and then presents in an academic format for the implementation of his educational philosophy. Freire understood that his work in conjunction with other progressive ideas will ultimately liberate those that have been most adversely affected by the current world system.

Dialogue is the first
Step toward liberation,

Marvo

[1] Karl Mannhein and W.A.C Stewart. An Introduction to Sociology of Education. (Lodon: Routlede and Kegen Paul, 1964) p.20
[2] H. Giroux and R Simon, “Popular Culture and Critical Pedagogy: Everyday Life as a Basis for Curriculum Kwoledge” in H Giroux and P. McLarens, eds. Critical Pedagogy, The State, and Cultural Struggle New York SUNY, 1989 p. 239
[3] Paulo Freire. Pedagogy of the Oppressed. (New York: Continuum, 2007), p. 75
[4] Banking Education will be discussed further in the body of the paper
[5] Paulo Freire, Pedagogy of the Oppressed. (New York: Continuum, 2007), p. 55
[6] Frantz Fanon, The Wretched of the Earth. Trans. Constance Farington. (New York: Grove Press. 1961, reprint ed. 1986)
[7] Ibid, p 52
[8] Adam Smith, An Inquiry in into the Nature and Causes of the Wealth of Nations (London: W Strahan, and T cadell) [1] B.I, Ch.6, Of the Component Parts of the Price of Commodities in paragraph I.6.9.
[9] Ibid
[10] Omali Yeshitela. The Dialectics of Black Revolution: The Struggle to Defeat the Counterinsurgency in the U.S .(St. Petersburg: Burning Spears Uhuru Publications, 1997) p. 4
[11] Ibid. p 7
[12] E.W Eisner, From Episteme to Phronesis to Artistry in the Study and Improvement of Teaching and Teacher Education, 18 2002 p375-385
[13] Paulo Freire, Pedagogy of the Oppressed. (New York: Continuum, 2007)
[14] This concept is borrowed from existentialism (a self-determining agent responsible for the authenticity of his or her choices) of Jean-Paul Sartre. It refers to an act that causes one (literally) to become less human. Dehumanization, in other words, is any act that physically or mentally injures human beings, turns them into objects, or in any other process that puts obstacles in people's path as they attempt to articulate and pursue their own dreams.
[15] Paulo Freire, Pedagogy of the Oppressed. (New York: Continuum, 2007), p 73
[16] Ibid, p 77
[17] Ibid, p 75
[18] George GM James, Stolen Legacy: Greek Philosophy is Stolen Egyptian Philosophy. (Trenton, New Jersey: Africa World Press, 1992).
[19] Hilliard, Asa G. "Pedagogy in Ancient Kemet." Kemet and the African Worldview: Research, Rescue and Restoration. Edited by Maulana Karenga and Jacob H. Carruthers. Los Angeles: University of Sankore Press, 1986: 131-50.
[20] http://www.ukzn.ac.za/cae/pfi/fd.htm#Critical (accessed 4/13/2008).
[21] Rich Gibson, The Frozen Dialectics of Paulo Freire, in NeoLiberalism and Education Reform, (Hampton Press, 2006.)
[22]Paulo Freire, Pedagogy of the Oppressed. (New York: Continuum, 2007), p 36
[23] Ibid, p.41
[24] http://www.ukzn.ac.za/cae/pfi/fd.htm#Critical (accessed 4/13/2008).
[25] Ibid
[26] Omali Yeshitela. The Dialectics of Black Revolution: The Struggle to Defeat the Counterinsurgency in the U.S .(St. Petersburg: Burning Spears Uhuru Publications, 1997)
[27] Ibid
[28] , p 32
[29] Ibid, p 72
[30] Paulo Freire, Pedagogy of the Oppressed. (New York: Continuum, 2007), p 76
[31] True generosity consists of an act of sacrifice on behalf of the oppressor which attempts to free the oppressed from their condition. Such an act consists not of a temporary, meaningless 'hand-out' meant to sooth the conscience of the oppressor but instead a conscious effort to work alongside the oppressed in order to reduce their dependence and allow them to take up work that transforms the social conditions of this world.

UNITED WE STAND, DIVIDED WE FALL

I got FIRED folks; http://www.globalgrind.com/ couldn’t handle the heat I was bringing. I went at the bosses head and they gave me the axe. Actually, they gave (I can't say for legally purposes) the axe, and I kind of got caught up in the mix. Globalgrind.com wanted (can't say for legal purposes) to kow tow to their philosophy and we weren’t down with that. I called that I would't be over at globalgrind.com for long last month and lo and be hold, I am not. I guess when you call out Russell Simmons that’s what happens. Russell released two videos trying to rebut the information about ALL diamonds being blood diamonds. You can find the videos here http://youtube.com/watch?v=ptAnISBsOv0 and here http://youtube.com/watch?v=2jlOpBqVWBA. He tries to cover his tracks with charities and other nonsense to help confuse the people. I think it is important to paraphrase Malcolm X and say that you can’t put a knife in my back six inches pull it out four and expect me to be happy. Russell Simmons has done many great things for our people, but his philanthropy does not absolve him for being criticized for exploiting Africa. If that means I will loose a ton of clicks on my blog than so be it. If you didn’t get a chance to peep the power point presentation, entitled Russell Simmons Exposed, you can check it out here http://www.slideshare.net/marving2/blooddiamonds2.

This month I think it is important for me to discuss an important topic to my credibility as a writer on the side of liberation. I try to always support the ideology that DIALOGUE is the first step toward liberation, today I am sure to write something that will cause DIALOGUE from coast to coast. Many of you out there know that I am a member of Alpha Phi Alpha Fraternity Inc, many of you may not. With that being said, some of you may have some reservations about the role that black fraternities play in the development of a liberated future. I got into a really progressive conversation with a good friend of mine which inspired me to set the record straight for all that may have questions about the Africaness of Black fraternities, and most specifically, Alpha Phi Alpha Fraternity Incorporated.

Alpha Phi Alpha Fraternity Incorporated (Alpha) has a DEEP history as it is related to its connection to Africa. In fact, Alpha Phi Alpha Fraternity Inc. set the precedent for all future black collegiate organizations to invest their efforts into an African based philosophy/world view. Alpha also contributed greatly to a lot of African centered thought post 1906. The racial make-up of the ancient Nile Valley and the people of Kemet (Egypt) in particular, continue to be a topic of controversy in many circles. Within the media and scholarly world, there has been and continues to exist an attempt to make the ancient Kemetans (Egyptians) anything but the Africans they were[1]. Alpha has contributed greatly to combating this ideology. Alpha’s history is clear, but often misrepresented by those that do not have the proper information or wish to confuse.

Alpha, utilizes themes from Ancient Kemet/ KMT (Egypt), images and songs depicting the Her-em-akhet (Great Sphinx of Giza), pharaohs, and other Kemetic knowledge and symbols to represent the organization. Kemet can be roughly translated as the "Land of the Blacks.”[2] It was the Greeks who would rename Kemet, Egypt.[3] Alpha uses these symbols because it is important to Alpha to preserve the history from which we have come. The ideology of the Sankofa is exactly what Alpha embodies. We understand that it is important to study the continent from which we came, in order to be best prepared for the world in which we live, and for the future in which we will meet.

This is in contrast to other fraternities that traditionally echo themes from the golden age of Ancient Greece. Alpha's constant reference to Athopia/ Aksumite (Ethiopia) in hymns and poems are further examples of Alpha's mission to imbue itself with an African cultural heritage. The Edfu Text is an important source on the early history of the Nile Valley. This famous inscription, found in the Temple of Heru-sa-Aset/ Heru-ur/ Heru-pa-khart (Horus) at Edfu, gives an account of the origin of Kemetic (Egyptian) civilization. According to this record, civilization was brought from the south under the leadership of King Heru-sa-Aset/ Heru-ur/ Heru-pa-khart (King Horus)[4]. Charles H. Wesley, Alpha’s greatest historian, wrote:

"To the Alpha Phi Alpha brotherhood, African history and civilization, the Her-Em-Akhet (Sphinx), and Athopian/ Aksumiteian (Ethiopian) tradition bring new meanings and these are interpreted with new significance to others. As Americans of European parentage point with pride to the ancestral history of their people, so Alpha Phi Alpha would have the Negroes of America look with pride upon African civilization with its kingdoms, its governments and its laws, its social institutions, its buildings and roads, and its evidences of indigenous progress, unaffected as it was, by outside influences [5]”

Alpha understands clearly that the root of African civilization lies in Africa; Alpha also understands that our root as a people has been skewed by those who wish to confuse. (The region we now call “Ethiopia” is much smaller than the ancient layout of “Ethiopia”. When I say “Ethiopia” I am referring to the land south of what is now called the Sahara.[6])

Alpha often uses terms like Sphinx, or Egypt in order to create a sense of familiarity among people that have been led astray. Our people were not led astray by Alpha, but by centuries of disillusionment by sectors of European society. We could use other terms to describe or African roots, but the climate during the time Alpha was created (1906), and the current consciousness of our community (2008) does not allow this, in most circumstances.

I participate in a reading group that is an example of this phenomenon. It has been stated that our reading group is not for everyone looking for a sense of consciousness. We have suggested that one should start by reading text like the Autobiography of Malcolm X or The Souls of Black Folk. Certain text should be the pre requisite to text like Marimba Ani's Let the Circle be Unbroken or any of Naim Akbar’s writings. Should everyone read Akbar’s body of work? YES! Is everyone initially ready for Akbar? NO! Is it Akbar’s fault that his body of work cannot not be absorbed by the consciousness of some of our people? NO! For that same rationale, Alpha should not be blamed for some of the language that it uses. We are a lifetime organization trying to bring young colligate minds into a view of Africanism that they may not be aware. We ALL need to work toward building the consciousness of our people; I believe Alpha has done this for many Black and Brown young men.

Alpha sometimes use “Greek” terms similar to how the masses of Black people use the term Africa. Africa is not the original name of the continent, but it is the name most associated with the continent. Scipio Africanus is where Africa gets its name, a Roman, who allegedly won many battles in “Africa”[7]. Names like Akaluba, Nubia, Ethiopia, or countless other names would be more of an “African” name for the continent. Confusion has been caused by certain sectors of European society, resulting in names like Akaluba being lost or not often used. Alpha did not create this confusion, but we try our best to serve, despite the confusion.

The Great Pyramids of Giza symbolize the foundation of our African knowledge for African people all around the world. Alpha is no exception to this reality. Alpha understands clearly that the “Greeks” received their information from Kemet, whose father is Athopia/ Aksumite “Ethiopia”. George GM James wrote in Stolen Legacy:

Greek philosophy is somewhat of a drama, whose chief actors were Alexander the Great, Aristotle and his successors in the peripatetic school, and the Emperor Justinian. Alexander invaded Egypt and captured the Royal Library at Alexandria and plundered it. Aristotle made a library at Alexandria and plundered books, while his school occupied the building and used it as a research centre. Finally, Justinian, the Roman Emperor, abolished the Temples and schools of philosophy, i.e., another name for the Egyptian Mysteries, which the Greeks claimed as their product, and on account of which, they have been falsely praised and honored for centuries by the world, as its greatest philosophers and thinkers. This contribution to civilization was really and truly made by the Egyptians and the African continent, but not by the Greeks and the European continent. [8]

I read Stolen Legacy when I was first introduced to Alpha. George GM James (The man responsible for popularizing the reality that the Greeks benefited from the knowledge of Kemet) is strongly suggested reading for every aspiring ALPHA. In Stolen Legacy James proposed that the origins of Greek philosophy lay within Kemetic (Egyptian) theology, what the Greeks called the Mysteries. His objectives, as he clearly stated, were as follows:

1.) To prove that Greek philosophy was a misnomer
2.) To demonstrate the African origin of the Mysteries Schools
3.) To create a social reformation through the new philosophy of African redemption.[9]

Whether Greece truly "stole" Kemetic (Egyptian) knowledge is debatable. Some argue that in Greek society there were Black people. As a consequence of the knowledge that they (African’s in Greece) brought with them out of Africa, the Greeks benefited. It is probably better stated that what we know about Greek or Hellenist culture was influenced GREATLY by African culture to the point at which Africa deserves more recognition than which it has been given[10].

What can also be understood is that it is from the great African societies that the modern “Greek” lettered fraternities and sororities were founded. Like George GM James stated of Greek philosophy, the Greek letters used by Black fraternities and sororities is a misnomer. For though the letters used were “Greek”, the founders of these organizations understood well their African lineage and origins. Thus the letters masked an even deeper meaning rooted in Africa itself[11].

All Alpha Men, just like members of other organizations, that want to learn about a deeper sense of his/her humble responsibility to the world, can find it, within their organization. It is up to the individual to make that journey, the same journey that many other organizations encourage. Becoming an Alpha is just the first step forward, but is often where the buck stops with too many Alpha Men. Alpha as an organization needs to do more to encourage our young brothers to continue the journey they started when they joined Alpha Phi Alpha Fraternity Inc. Reading a few books while “on line/pledging”, “intake” or during “rights of passage”, isn’t enough. I am sure there are members of every progressive collegiate organization that can find members that may not be as involved in their journey as they should.

Charles H. Wesley, Alpha’s greatest historian, wrote that:

“I have stood beside the Her-Em-Akhet (Sphinx) in Kemet/KMT (Egypt), Akaluba (Africa) in July on my third visit there, and I brought greetings to this silent historical figure in the name of Alpha Phi Alpha and I crossed the continent to Athopia/ Aksumite (Ethiopia).[12]”

Alpha’s foundation is rooted in our connection to Africa, and it is reflected in our membership. Adam Clayton Powell, Norman Washington Manley, Fredrick Douglas, Martin Luther King Jr., Dick Gregory, WEB Dubois, and many other great men all are distinguished members of Alpha Phi Alpha Fraternity Inc. Folks like Steve Cokely, who I often disagree but respect greatly, have their opinion on the Garvey/Dubois debate. Cokely likes to highlight the Boule/Sigma Pi Phi to support his argument against Dubois, but that’s another topic). There are countless other pillars of the Black and Brown community connected to Alpha, all reflecting the light that Alpha carries http://www.brown.edu/Students/Alpha_Phi_Alpha/famous.html .

Being a pillar of the community is not limited to members of Alpha, but to all who carry on the legacy of our African heritage. Whether you want to call that legacy the light, or the flame[13] all of us are carrying the legacy that is firmly rooted in Mother Africa. Alpha has a mix of political philosophies and opinions, but they all fall under the same umbrella. Alpha is not an organization of monolithic thought or philosophy, but where we all do agree as Alpha’s, is our responsibility to help the community in which we have pledged to serve.

I try to explain the dichotomy of Alpha by comparing Malcolm and Martin. They both had the uplift of the Black community in mind, but initially had different opinions on how the process should be facilitated. Both Malcolm and Martin would have had space to exist inside of Alpha (although Malcolm was not a member of Alpha), because they both meet the aims of Alpha Phi Alpha Fraternity Inc. “manly deeds, scholarship, and love for all mankind.” Africa brought the light to the world, Alpha’s among many others, have continued to carry this light that began with mother Africa.

I clearly do not agree with the way some Alpha’s express their dedication to our community, in fact I stand in complete opposition to some of the political positions of some Alpha’s. I recently SLAMMED Andrew Young on my blog http://marvinthinks.blogspot.com/2008/01/thanks-to-all-folks-that-have-followed.html for some of the comments he made about Barak Obama. Does that mean that I hate Young or call for his removal from Alpha? Absolutely not! I am a firm believer that DIALOGUE is how we move forward as a community. Dick Gregory is another ALPHA who slammed Young, live on Warren Ballentine’s radio show http://youtube.com/watch?v=xDVajxU80EU. From the outside it is hard to explain how two men in the same organization can take two very different views. Upon proper analyses it becomes clear how this can and will continue to happen. This dialogue that often goes on inside of Alpha and our community as a whole is important for the forward movement of the organization and our community. Don’t get me started on Charlie Rangle he felt the raft of MARVO a couple of times you can check it out here http://marvinthinks.blogspot.com/2008/01/new-day-or-same-ole-song.html .

Alpha’s 21st General President, Thomas W. Cole said, "Alpha Phi Alpha must go back to her ultimate roots; only then can she be nurtured to full bloom.[14]" I agree with Alpha’s 21st president. Alpha’s roots are grounded in African philosophy, and that root is the heart and soul of the organization. With that being said, I applaud an organization like Malika Kambe Umfazi Sorority Inc. (MKU) and other more recent Black/Brown fraternities and sororities that have embraced an African world view as well. I would also say that it is important for all our, to understand the foundation in which WE stand in 2008. We all stand on the foundation of Mother Africa.

MKU (Black, Orange, and Gold) and Alpha (Black and Ole Gold) share the two of the same colors. Black and (Ole) Gold, is this a coincidence? Is it a coincidence that both of our organizations were started in upstate New York (Ithaca and Buffalo) and that our second chapters were both located in DC, the root of Black collegiate life in America. Is it a coincidence that both of our official shields (not to be confused with Alpha’s crest which is found on Alpha apparel) have symbols reflecting our African roots? I don’t think so. I believe that at our base, both organizations share the same values, and dedication to our Africaness. What I will also say is that sometime the Africaness that we both embrace is expressed differently. Furthermore, I would also argue that many other organizations share this base as well. I don’t raise MKU to criticize the sisters. I am using MKU as an example, because the conversations that inspired this blog was with a sister from MKU. I could easily replace MKU, with Alpha Kappa Alpha, Delta Sigma Theta, or Lamba Theta Alpha (Latina sorority). My point is that WE all should understand our responsibility to our community. I believe the sisters of MKU to be true warriors on the front line of our struggle. I would suggest any young lady interested in joining a soroity to look into MKU, along with all the other progressive soroities. (Shout out to the sisters of Alpha Kappa Alpha Sorority Incorporatred, the sisters of Alpha Phi Alpha Fraternity Incorporated)

One would be hard pressed to find an Alpha that disagrees with MKU’s principles of: From what I have researched the official principles of MKU are:

Mahatma: High-mindedness and selflessness
Kinship: Relationship based on race, culture, or background
Utilitarianism: Usefulness above beauty[15]

In fact, most Alphas would encourage the sisters of MKU to keep up the good work. A good Alpha Man would share in the vigor in which the sisters of MKU embrace the responsibility to the African/Latin community. All Alphas, at some point, have engaged in everything that MKU is about; I would also say that ALL Alphas should be currently engaged in the work to improve our community. It is exciting for me to see ideals that were started on the college level in 1906, manifest itself inside the principles of organizations designed for students of color in 2008.

MKU has dedicated itself to working with ALL organizations that are rooted in helping move the Black/Brown community forward. I believe that we ALL need to take a page from these sisters and put aside some of our petty differences and work together to improve the community which we all have pledged to serve. Regardless if that organization is Alpha Phi Alpha Fraternity Inc, or the Queens of Malika Kambe Umfazi Sorority Inc., whether you are a member of the Divine 9 or any other Black/Brown fraternity/sorority. We are ALL dedicated to the uplift of our people!

We are ALL in this boat together. We are all “fighting the good, fight”, and need each others support to move the work of uplifting our community forward. I think WE all need to take a step back and evaluate how we will work together in order to create a brighter future for ALL of us, both Black and Brown. The fighting and bickering that goes on between our organizations is shameful. We are all supposed to be in this together, yet we act at times, like we want to tear each other apart. No one organization is absolutely correct although we ALL are grounded in our African roots. It is our responsibility, as decedents of Mother Africa to create an environment for our children that is greater than when we came. I believe, Alpha, MKU and many other organizations have the same sentiment in mind. If you find an Alpha that disagrees with anything I just wrote, you can send them my direction.

There is no room in 2008 for any further misappropriation. We have a responsibility to do and be examples of our GREATNESS. I hold myself and others to that same standard. Yes, we will we slip at times, in the face of adversity! What we cannot do is let the fact that we slipped stand in the way of always moving forward. WE must continue marching onward and upward towards the light. My prayer is that we ALL wake up and realize that there is a world outside of our “organizations” that is dedicated to the destruction of our community. It would be in ALL of our best interest not to attack, but understand the position that we all take, and find a way to use the best of our organizations to move OUR community forward. We must remain dedicated to the philosophy of "Forwards ever, backwards never, TOGETHER in bond and struggle"

I truly believe that
Dialogue is the first step
toward liberation,

Marvo


PS If any one still has some concern about the connection Alpha has with the community look at our 100 year report. Then ask yourself can you name many other organizations that have been so dedicated for so long. Our connection with OUR community goes beyond the African symbols we use. Our dedication has been reflected in the work that Alpha has been doing for the last 101 years. 111111-9-06!!!!!!
http://www.alpha-phi-alpha.org/Resources/ImageFile/File/image/WPC06-WEB.pdf


ENDNOTES

[1] Cheikh Anta Diop, The African Origin of Civilization, edited and translated by Mercer Cook, Lawrence Hill Books, Chicago 1974
[2] J. Gardner Wilkinson, The Ancient Egyptians. London: Guernsey, 1994, p. 302
[3] Ibid
[4] The Temple of Edfu: A Guide by an Ancient Egyptian Priest By Dieter (sp)
[5] Wesley, Charles H. [1929] (1981). The History of Alpha Phi Alpha, A Development in College Life, 14th edition, Foundation Publishers.

[6] Richard Pankhurst, The Ethiopian Borderlands: Essays in Regional History from Ancient Times to The End of the 18th century (Asmara: Red Sea Press, Inc., 1997), pp.5, 7, 9.
[7] H. H. Scullard, Scipio Africanus: Soldier and Politician, Thames and Hudson, London, 1970.
[8] Stolen Legacy: The Greeks Were Not the Authors of Greek Philosophy, But the People of North Africa, Commonly Called the Egyptians. 1954
[9] Stolen Legacy: The Greeks Were Not the Authors of Greek Philosophy, But the People of North Africa, Commonly Called the Egyptians. 1954
[10]African Roots http://www4.wittenberg.edu/student_organizations/greek/alpha_phi_alpha/AfricanRoots.html
[11] Ibid
[12] Wesley, Charles H. [1929] (1950). The History of Alpha Phi Alpha: A Development in Negro College Life, 6th edition, Foundation Publishers.
[13]like Malika Kambe Umfazi Sorority Inc. History http://www.geocities.com/delphiniabrown/2welcome.html
[14] Mason, Herman "Skip" [1997] (1999). The Talented Tenth: The Founders and Presidents of Alpha, 2nd edition, Four-G Publishers.
[15] http://www.angelfire.com/ny3/sankofa/purpose.html