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RBG Street Scholars Multi Media e-Journal

" Where Learning is a Life Long Process"

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Liberation, History, Revolution, Education, RBG
RBG Street Scholars Multi Media e-Journal
RBG worldwide 1 nation


June 13th, 2008

A Tribute to
My First Political Science and Cultural Orientation Teacher, Dr. Amiri Baraka-The Poet That Drove the Movement

As I am a Native of Newark, N.J., Dr. Baraka was one of my first and most influential Leaders and Teachers: I attended his school (The NewArk School) and was a member of his Cultural Nationalist Organization (Kawaida) as a young lad of 15.
Well known to be the "Most Important Living Black Poet" every since the 1960s", Dr. Baraka is the engine behind "my revolutionary computer art and scholastic pursuits".



The 1967 Newark Rebellion was a major civil disturbance that occurred in the city of Newark, New Jersey between July 12 and July 17 1967. Although referred to in the popular media as riots, we in the Black community, then and today, realize the event as a genuine rebellion against oppression. I was only 9 year old at the time so I really didn't know what was going on. However, I can still see the Troops driving through my neighborhood, not being able to go to the store or leave the back yard and having to be in the house at 6:00pm. I also remember my parents talking about how they would have the Black National Guard out with the White ones only during the day. At night it was only the White ones, shottin up the projects.

I was living on 6th Street and South Orange Avenue; with my mother, father and 2 brothers and 3 sisters. I was the oldest at 12. My area was a part of the heart the happenings. As I got old enough to learn what happen I found out that in the period leading up to the rebellion, several factors led our residents to feel powerless and disenfranchised. In particular we had been largely excluded from any say in city politics and completely lacked political representation and often suffered police brutality. Furthermore, unemployment, abject poverty, and concerns about low-quality housing contributed to the tinder-box. Yes, we lived in an attic apartment, my dad was a day laborer and mom wasn't working, I had 6 younger brothers and sisters and we all slept in the same room...but what the hell did I know.

This ongoing oppression came to a head when a Black cab driver named John Smith was arrested for illegally passing a double-parked police car and brutally beaten by police who accused him of resisting arrest. A crowd gathered outside the police station where he was detained, and a rumor was started that he had been killed while in police custody. (Actually he had been moved to City Hospital.)

This set off six days of burning, looting, violence, and destruction — ultimately leaving 23 Black people dead, 725 people injured, and close to 1,500 arrested. Property damage exceeded $10 million. For about two weeks we were living under Marshall Law, every evening at 6 p.m. the Bridge Street and Jackson Street Bridges (both of which span the Passaic River between Newark and Harrison) were closed until the next morning.

1967, Life Magazine. Billy Furr loots a case of soda a few minutes before he was shot and killed by Newark, N.J. police
The rebellion is often cited in the white media as a major factor in the decline of Newark and its neighboring white communities, as many of the city's white residents immediately fled to the suburbs. However, it was only after the rebellion that political inclusion and representation of the Black community became manifest and Black Power began to spring forth from Newark. The 1967 Plainfield Rebellion occurred during the same period in Plainfield, New Jersey, a town about 18 miles southwest of Newark.
For Further Research and Study: http://www.67riots.rutgers.edu/


RBG Street Scholars Reading Room/ Multimedia Articles

Click on Minister Malcolm X to browse.

RBG Street Scholars Think Tank:
Minister Malcolm and the BPP Video Player

Check Out Our Award Winning EduBlog / E-Zine:

RBG Celebrating Minister Malcolm X:Feat. Hip Hop & Our Own Shining Black Prince

RBG Taking the Torch: MX and The OAAU Aims & Objectives

N.B. Minister Malcolm was assassinated before he was able to implement this program. In studying out of RBG you will discover that our school is a 21st century modernization / replication of the organization's program and action plan...

"Why re-invent the wheel if We really believe the Minister is our leader and teacher. Implementing his program is the true evidence of our loyalty is what RBG say".

Basic Unity Program Pledging unity... Promoting justice... Transcending compromise...


We, Afro-Americans, people who originated in Africa and now reside in America, speak out against the slavery and oppression inflicted upon us by this racist power structure. We offer to down-trodden Afro-American people courses of action that will conquer oppression, relieve suffering, and convert meaningless struggle into meaningful action.
Confident that our purpose will be achieved, we Afro-Americans from all walks of life make the following known:


Having stated our determination, confidence, and resolve, the Organization of Afro-American Unity is hereby established on the 15th day of February, 1965, in the city of New York.

Upon this establishment, we Afro-American people will launch a cultural revolution which will provide the means for restoring our identity that we might rejoin our brothers and sisters on the African continent, culturally, psychologically, economically, and share with them the sweet fruits of freedom from oppression and independence of racist governments. 1. The Organization of Afro-American Unity welcomes all persons of African origin to come together and dedicate their ideas, skills, and lives to free our people from oppression.


2. Branches of the Organization of Afro-American Unity may be established by people of African descent wherever they may be and whatever their ideology, as long as they be descendants of Africa and dedicated to our one goal: freedom from oppression.
3. The basic program of the Organization of Afro-American Unity which is now being presented can and will be modified by the membership, taking into consideration national, regional, and local conditions that require flexible treatment.

4. The Organization of Afro-American Unity encourages active participation of each member since we feel that each and every Afro-American has something to contribute to our freedom. Thus each member will be encouraged to participate in the committee of his or her choice.

5. Understanding the differences that have been created amongst us by our oppressors in order to keep us divided, the Organization of Afro-American Unity strives to ignore or submerge these artificial divisions by focusing our activities and our loyalties upon our one goal: freedom from oppression.






We assert that we Afro-Americans have the right to direct and control our lives, our history, and our future rather than to have our destinies determined by American racists... We are determined to rediscover the true African culture, which was crushed and hidden for over four hundred years in order to enslave us and keep us enslaved up to today... We, Afro-Americans, enslaved, oppressed, and denied by a society that proclaims itself the citadel of democracy, are determined to rediscover our history, promote the talents that are suppressed by our racist enslavers, renew the culture that was crushed by a slave government and thereby, to again become a free people.


National Unity

Sincerely believing that the future of Afro-Americans is dependent upon our ability to unite our ideas, skills, organizations, and institutions...

We, the Organization of Afro-American Unity pledge to join hands and hearts with all people of African origin in a grand alliance by forgetting all the differences that the power structure has created to keep up divided and enslaved. We further pledge to strengthen our common bond and strive toward one goal: freedom from oppression.



The program of the Organization of Afro-American Unity shall evolve from five strategic points which are deemed basic and fundamental to our grand alliance. Through our committees we shall proceed in the following general areas:



In order to enslave the African it was necessary for our enslavers to completely sever our communications with the African continent and the Africans that remained there. In order to free ourselves from the oppression of our enslavers then, it is absolutely necessary for the Afro-American to restore communications with Africa. The Organization of Afro-American Unity will accomplish this goal by means of independent national and international newspapers, publishing ventures, personal contacts, and other available communications media.


We, Afro-Americans, must also communicate to one another the truths about American slavery and the terrible effects it has upon our people. We must study the modern system of slavery in order to free ourselves from it. We must search out all the bare and ugly facts without shame for we are still victims, still slaves, still oppressed. Our only shame is believing falsehood and not seeking the truth.


We must learn all that we can about ourselves. We will have to know the whole story of how we were kidnapped from Africa; how our ancestors were brutalized, dehumanized, and murdered; and how we continually kept in a state of slavery for the profit of a system conceived in slavery, built by slaves, and dedicated to keeping us enslaved in order to maintain itself.


We must begin to reeducate ourselves and become alert listeners in order to learn as much as we can about the progress of our motherland; Africa. We must correct in our minds the distorted image that our enslaver has portrayed to us of Africa that he might discourage us from reestablishing communications with her and thus obtain freedom from oppression.



In order to keep the Afro-American enslaved, it was necessary to limit our thinking to the shores of America, to prevent us from identifying our problems with the problems of other peoples of African origin. This made us consider ourselves an isolated minority without allies anywhere. The Organization of Afro-American Unity will develop in the Afro-American people a keen awareness of our relationship with the world at large and clarify our roles, rights, and responsibilities as human beings. We can accomplish this goal by becoming well informed concerning world affairs and understanding that our struggle is part of a larger world struggle of oppressed peoples against all forms of oppression. We must change the thinking of the Afro-American by liberating our minds through the study of philosophies and psychologies, cultures and languages that did not come from our racist oppressors. Provisions are being made for the study of languages such as Swahili, Hausa, and Arabic. These studies will give our people access to ideas and history of mankind at large and thus increase our mental scope.


We can learn much about Africa by reading informative books and by listening to the experiences of those who have traveled there, but many of us can travel to the land of our choice and experience for ourselves. The Organization of Afro-American Unity will encourage the Afro-American to travel to Africa, the Caribbean, and to other places where our culture has not been completely crushed by brutality and ruthlessness.



After enslaving us, the slave masters developed a racist educational system which justified to its posterity the evil deeds that had been committed against the African people and their descendants. Too often the slave himself participates so completely in this system that he justifies having been enslaved and oppressed.


The Organization of Afro-American Unity will devise original educational methods and procedures which will liberate the minds of our children from the vicious lies and distortions that are fed to us from the cradle to keep us mentally enslaved. We encourage Afro-Americans themselves to establish experimental institutes and educational workshops, liberation schools, and child-care centers in the Afro-American communities. We will influence the choice of textbooks and equipment used by our children in the public schools while at the same time encouraging qualified Afro-Americans to write and publish the textbooks needed to liberate our minds. Until we completely control our own educational institutions, we must supplement the formal training of our children by educating them at home.



After the Emancipation Proclamation, when the system of slavery changed from chattel slavery to wage slavery, it was realized that the Afro-American constituted the largest homogeneous ethnic group with a common origin and common group experience in the United States and, if allowed to exercise economic or political freedom, would in a short period of time own this country. Therefore racists in this government developed techniques that would keep the Afro-American people economically dependent upon the slave masters, economically slaves, twentieth-century slaves.
The Organization of Afro-American Unity will take measures to free our people from economic slavery. One way of accomplishing this will be to maintain a technician pool: that is, a bank of technicians. In the same manner that blood banks have been established to furnish blood to those who need it at the time it is needed, we must establish a technician bank. We must do this so that the newly independent nations of Africa can turn to us who are their Afro-American brothers for the technicians they will need now and in the future. Thereby, we will be developing an open market for the many skills we possess and at the same time we will be supplying Africa with the skills she can best use. This project will therefore be one of mutual cooperation and mutual benefit.



In order to enslave a people and keep them subjugated, their right to self-defense must be denied. They must be constantly terrorized, brutalized, and murdered. These tactics of suppression have been developed to a new high by vicious racists whom the United States government seems unwilling or incapable of dealing with in terms of the law of this land. Before the emancipation it was the Black man who suffered humiliation, torture, castration, and murder. Recently our women and children, more and more, are becoming the victims of savage racists whose appetite for blood increases daily and whose deeds of depravity seem to be openly encouraged by all law-enforcement agencies. Over five thousand Afro-Americans have been lynched since the Emancipation Proclamation and not one murderer has been brought to justice!


The Organization of Afro-American Unity, being aware of the increased violence being visited upon the Afro-American and of the open sanction of this violence and murder by the police departments throughout this country and the federal agencies, do affirm our right and obligation to defend ourselves in order to survive as a people.


We encourage the Afro-Americans to defend themselves against the wanton attacks of racist aggressors whose sole aim is to deny us the guarantees of the United Nations Charter of Human Rights and of the Constitution of the United States.


The Organization of Afro-American Unity will take those private steps that are necessary to insure the survival of the Afro-American people in the face of racist aggression and the defense of our women and children. We are within our rights to see to it that the Afro-American people who fulfill their obligations to the United States government (we pay taxes and serve in the armed forces of this country like American citizens do) also exact from this government the obligations that it owes us as a people, or exact these obligations ourselves. Needless to say, among this number we include protection of certain inalienable rights such as life, liberty, and the pursuit of happiness.


In areas where the United States government has shown itself unable and/or unwilling to bring to justice the racist oppressors, murderers, who kill innocent children and adults, the Organization of Afro-American Unity advocates that the Afro-American people insure ourselves that justice is done, whatever the price and by any means necessary.


National Concerns




We Afro-Americans feel receptive toward all peoples of goodwill. We are not opposed to multiethnic associations in any walk of life. In fact, we have had experiences which enable us to understand how unfortunate it is that human beings have been set apart or aside from each other because of characteristics known as "racial" characteristics.


However, Afro-Americans did not create the prejudiced background and atmosphere in which we live. And we must face the facts. A "racial" society does exist in stark reality, and not with equality for Black people; so we who are nonwhite must meet the problems inherited from centuries of inequalities and deal with the present situations as rationally as we are able.


The exclusive ethnic quality of our unity is necessary for self-preservation. We say this because our experiences backed up by history show that African culture and Afro-American culture will not be accurately recognized and reported and cannot be respectably expressed nor be secure in its survival if we remain the divided, and therefore the helpless, victims of an oppressive society.


We appreciate the fact that when the people involved have real equality and justice, ethnic intermingling can be beneficial to all. We must denounce, however, all people who are oppressive through their policies or actions and who are lacking in justice in their dealings with other people, whether the injustices proceed from power, class, or "race." We must be unified in order to be protected from abuse or misuse.


We consider the word "integration" a misleading, false term. It carries with it certain implications to which Afro-Americans cannot subscribe. This terminology has been applied to the current regulation projects which are supposedly "acceptable" to some classes of society. This very "acceptable" implies some inherent superiority or inferiority instead of acknowledging the true source of the inequalities involved.


We have observed that the usage of the term "integration" was designated and promoted by those persons who expect to continue a (nicer) type of ethnic discrimination and who intend to maintain social and economic control of all human contacts by means of imagery, classifications, quotas, and manipulations based on color, national origin, or "racial" background and characteristics.


Careful evaluation of recent experiences shows that "integration'' actually describes the process by which a white society is (remains) set in a position to use, whenever it chooses to use and however it chooses to use, the best talents of nonwhite people. This power-web continues to build a society wherein the best contributions of Afro-Americans, in fact of all nonwhite people, would continue to be absorbed without note or exploited to benefit a fortunate few while the masses of both white and nonwhite people would remain unequal and unbenefited.


We are aware that many of us lack sufficient training and are deprived and unprepared as a result of oppression, discrimination, and the resulting discouragement, despair, and resignation. But when we are not qualified, and where we are unprepared, we must help each other and work out plans for bettering our own conditions as Afro-Americans. Then our assertions toward full opportunity can be made on the basis of equality as opposed to the calculated tokens of "integration." Therefore, we must reject this term as one used by all persons who intend to mislead Afro-Americans. Another term, "negro," is erroneously used and is degrading in the eyes of informed and self-respecting persons of African heritage. It denotes stereotyped and debased traits of character and classifies a whole segment of humanity on the basis of false information. From all intelligent viewpoints, it is a badge of slavery and helps to prolong and perpetuate oppression and discrimination.


Persons who recognize the emotional thrust and plain show of disrespect in the Southerner's use of "nigra" and the general use of "******" must also realize that all three words are essentially the same. The other two: "nigra" and "******" are blunt and undeceptive. The one representing respectability, "negro," is merely the Same substance in a polished package and spelled with a capital letter. This refinement is added so that a degrading terminology can be legitimately used in general literature and "polite" conversation without embarrassment.


The term "negro" developed from a word in the Spanish language which is actually an adjective (describing word) meaning "black," that is, the color black. In plain English, if someone said or was called a "black" or a "dark," even a young child would very naturally question. "A black what?" or "A dark what?" because adjectives do not name, they describe. Please take note that in order to make use of this mechanism, a word was transferred from another language and deceptively changed in function from an adjective to a noun, which is a naming word. Its application in the nominative (naming) sense was intentionally used to portray persons in a position of objects or "things." It stamps the article as being "all alike and all the same." It denotes: a "darkie," a slave, a subhuman, an ex-slave, a "negro."


Afro-Americans must reanalyze and particularly question our own use of this term, keeping in mind all the facts. In light of the historical meanings and current implications, all intelligent and informed Afro-Americans and Africans continue to reject its use in the noun form as well as a proper adjective. Its usage shall continue to be considered as unenlightened and objectionable or deliberately offensive whether in speech or writing.


We accept the use of Afro-American, African, and Black man in reference to persons of African heritage. To every other part of mankind goes this measure of just respect. We do not desire more nor shall we accept less.




Afro-Americans, like all other people, have human rights which are inalienable. This is, these human rights cannot be legally or justly transferred to another. Our human rights belong to us, as to all people, through God, not through the wishes nor according to the whims of other men.


We must consider that fact and other reasons why a pro-damnation of "Emancipation" should not be revered as a document of liberation. Any previous acceptance of and faith in such a document was based on sentiment, not on reality. This is a serious matter which we Afro-Americans must continue to reevaluate.


The original root-meaning of the word emancipation is: "To deliver up or make over as property by means of a formal act from a purchaser." We must take note and remember that human beings cannot be justly bought or sold nor can their human rights be legally or justly taken away.


Slavery was, and still is, a criminal institution, that is: crime en masse. No matter what form it takes: subtle rules and policies, apartheid, etc., slavery and oppression of human rights stand as major crimes against God and humanity. Therefore, to relegate or change the state of such criminal deeds by means of vague legislation and noble euphemisms gives an honor to horrible commitments that is totally inappropriate.


Full implications and concomitant harvests were generally misunderstood by our fore parents and are still misunderstood or avoided by some Afro-Americans today. However, the facts remain; and we, as enlightened Afro-Americans, will not praise and encourage any belief in "emancipation." Afro-Americans everywhere must realize that to retain faith in such an idea means acceptance of being property and, therefore, less than a human being. This matter is a crucial one that Afro-Americans must continue to reexamine.


Worldwide Concerns


The time is past due for us to internationalize the problems of Afro-Americans. We have been too slow in recognizing the link in the fate of Africans with the fate of Afro-Americans. We have been too unknowing to understand and too misdirected to ask our African brothers and sisters to help us mend the chain of our heritage.


Our African relatives who are in a majority in their own country have found it very difficult to gain independence from a minority. It is that much more difficult for Afro-Americans who are a minority away from the motherland and still oppressed by those who encourage the crushing of our African identity.


We can appreciate the material progress and recognize the opportunities available in the highly industrialized and affluent American society. Yet, we who are nonwhite face daily miseries resulting directly or indirectly from a systematic discrimination against us because of our God-given colors. These factors cause us to remember that our being born in America was an act of fate stemming from the separation of our fore parents from Africa; not by choice, but by force.


We have for many years been divided among ourselves through deceptions and misunderstandings created by our enslavers, but we do here and now express our desires and intent to draw closer and be restored in knowledge and spirit through renewed relations and kinships with the African peoples. We further realize that our human rights, so long suppressed, are the rights of all mankind everywhere.


In light of all of our experiences and knowledge of the past, we, as Afro-Americans, declare recognition, sympathy, and admiration for all peoples and nations who are striving, as we are, toward self-realization and complete freedom from oppression!


The civil rights bill is a similarly misleading, misinterpreted document of legislation. The premise of its design and application is not respectable in the eyes of men who recognize what personal freedom involves and entails. Afro-Americans must answer this question for themselves: What makes this special bill necessary.


The only document that is in order and deserved with regard to the acts perpetuated through slavery and oppression prolonged to this day is a Declaration of Condemnation. And the only legislation worthy of consideration or endorsement by Afro-Americans, the victims of these tragic institutions, is a Proclamation of Restitution. We Afro-Americans must keep these facts ever in mind.


We must continue to internationalize our philosophies and contacts toward assuming full human rights which include all the civil rights appertaining thereto. With complete understanding of our heritage as Afro-Americans, we must not do less.


Further Study and Research:

RBG Worldwide's Minister Malcolm X Classroom


The Malcolm X Project at Columbia university:

Organization of Afro-American Unity

Curated By: RBGStreetScholar

aka Marc Imhotep Cray, M.D.

RBG Worldwide 1 Nation


June 12th, 2008


Jazz is arguably the greatest cultural invention that has emerged from the United States. Often referred to as “America’s Classical Music", and certainly Afrikans in America classical music. jazz bridges the classical and the popular, resulting in an entirely unique and diverse genre. Jazz, as it is played today, can incorporate any other style of music, and is only limited by the imagination of its artists. This presentation represents an introduction to our latest main page uploads. We have included all for forms of media for your edification. It is music you can study to, learn from or just lay back relax and enjoy. Intended to be a favorite for the passionate music listener at RBG that is looking for a deep and artful mix of smooth and classical /bebop jazz instrumental music accented with iconic female jazz vocalist of yesterday and today.



Notables artist featured here and on the main pageof RBG Worldwide for members "add to my page" convenience include: John Coltrane, Sonny Rollins, Max Roach, Charlie Parker, Cannonball Adderley, Charles Mingus, Dexter Gordon, Dizzy Gillespie, Miles Davis, Thelonious Monk, Bob James David Sanborn Herb Alpert Spyro Gyra George Benson Earl Klugh Chuck Mangione Anita Baker Grover Washington, Jr...and many more more.

At the full presentation site we have attached PDF readers and incorporated links/extensions for deep layered research and study.

Link to the full RBG Presentation

Miles , Train, Bird and more Video

/Click menu for more





"Negro music and culture are intrinsically improvisational, existential.

Nothing is sacred."

- Archie Shepp 1990


Archie Shepp


A Tight Video-Slide show Mix


Link to the full RBG Presentation

Date: 4-9-08
UCLA Education for Sustainable Living
Film courtesty of BRUIN CAST

The 19th century mantra if you wanted to prosper was … go west. The frontier offered unlimited opportunities. But, there were limits. My advice is to go back young man, go back young woman. Look at what your grandparents and great-grandparents ate? They obviously did something right—you’re sitting here, after all! They lived and carried on their line—it’s up to you now.

Burning Spear-Slavery days


The PIC (Prison Industrial Complex) Exposed

Just the Facts RBG :

See RBG Google Document:
Re-Constituted Slavery...

Fact: The more things change the more things stay the same. The War On Drugs is the U.S.A. (United Snakes of Amerikkka) way of fully reconstituting slavery. How you ask.

Well, quite as it's kept slavery really was never completely abolished: The Thirteenth Amendment to the U.S. Constitution reads: neither slavery nor involuntary servitude, except as a punishment for crime where of the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction. With its ratification in December 1865, this amendment put an official end to the injustice of slavery as it was then practiced while at the same time paving the way for a new slavery that flourishes to this day; namely, the prison industrial complex (PIC).

African Americans constitute about 12% of the American population, and around 13% of drug users, nearly the same number, which is what you'd expect. Additionally, 9.7% of Blacks use drugs, compared to 8.1% for whites, again similar numbers, in line with expectations. So you'd expect that the rates of incarceration for drug possession for Blacks and whites to be similar. But they're not. Blacks make up 35% of those arrested for possession, 55% of those convicted, and 74% of those sentenced. How, exactly, in a fair society, would 13% of drug users make up 74% of those sentenced for drug violations? And how can 35% of arrests make up 74% of inmates? This is nothing but socio-structural and institutionalized racism.

In South Africa during Apartheid 851 per 100,000 black males were incarcerated. Currently in the United States, under the banner of the "War on Drugs" 4,919 per 100,000 black males are incarcerated. Nearly 1/3 of black men in their 20s are in prison, on probation or parole. Our institutionalized racism is worse than the worst post-slavery institutionalized racism.

More African Americans are in jail now than were enslaved in the 19th century.

Incarceration in the United States

See this discussion forum's post in full:


The External Effects of Black-Male Incarceration on Black Females.....America’s New Slavery: Black Men in Prison

Also See:
RBGz Comprehensive Drug Education & Discussion Forum: 4 Lessons

(Image and link embellishment is mines for enhanced learning / teaching purposes and further research. The images are from the 1960s / 70s (source link below) and are provided herein to further provoke thought. The point being, "The more things Change, The More Things Stay the Same)

Intro to Lesson: Mumia Abu Jamal "Is Obama's Victory Ours/Real Change"


Min. Farrakhan-Black Facts:

The Time for Reparations & Separation

These statistics appear in the book, The American Directory of Certified Uncle Toms (Chicago: Lushena, 2002) .

The American Directory of Certified Uncle Toms is a well documented, scholarly, and witty critique of the most stridently "Eurocentric" elements of the black community. The book clearly distinguishes black interests (economic, political, and creative Black self-determination) from the practices of Black Eurocentrists (undermining grassroots black leadership, justifications for white supremacy, artistic portrayals of black pathology for financial gain, and fronting anti-Black agendas with no accountability to Black constituencies). Finally, we have a publication that courageously critiques white-liberalism, black conservatism, elitism in the black upper and middle classes, and an inordinate Zionist influence (the section where Ron Dellums was forced to have a family meeting because he feared a political backlash for not supporting aid to Isreal was especially telling). Whether you agree or disagree with all entries (Dubois and Washington both with five stars!), The American Directory of Certified Uncle Toms is an important work.Those who view these devastating facts must question the "civil rights" coalition leadership that led us here. As Blacks, we are responsible for allowing ourselves to be misled and deceived into this sad state of affairs. If you are not engaged in some effort to reverse one or more of these statistics you have sentenced us and yourself to total destruction.


While constituting roughly 13% of the total population, Black America represents nearly 30% of America's poor. That compares with 11%, or 16 million, whites, who live in poverty; and 27%, or 8 million, Latinos. Black family income is just 60% of white income, and 43% of all Black children live beneath the poverty line-a figure almost identical to that which existed on the day Martin Luther King was assassinated, and 4 times the average for western European countries.

Black children today are much more likely than whites to lack early pre-natal care, and have single mothers or unemployed parents. White Americans possess 12 times the average net worth of Blacks. Blacks are twice as likely as whites to be among the working poor-those who are employed at wages below the poverty level. 70% of elderly Blacks have no financial assets.


For many Blacks, drug use (including alcohol) amounts to self-medication for depression rooted in hopelessness caused by white racism. This medical need is exploited by a corrupt society hell-bent on criminalizing the Black race. Blacks, who comprise only 13% of the population and account for about 13% of drug users, constitute 35% of all arrests for drug possession, 55% of all convictions on those charges, and 74% of all those sentenced to prison for possession. Blacks are incarcerated at a rate that is more than 6 times that of whites. In total, between 1980 and 1999, the incarceration rate for Blacks more than tripled from 1156 per 100,000, to 3,620 per 100,000. This is more than 4 times the rate of incarceration of Blacks in South Africa during the apartheid era.

The number of college-aged Black males in prisons and jails in the U.S., 583,000, is greater than the number of Black males enrolledin higher education, 537,000. On any given day, about 1 in 3 Blacks between the ages of 20 and 29 is in prison, on probation, or on parole. In 1999 nearly 1.5 million children in the U.S. had at least 1 parent in state or federal prison (up from less than 1 million in 1991). The Black male homicide rate is 7 times the white male rate. Black women are 18 times more likely to be raped than white women. The death penalty has been imposed in 682 capital cases since 1995. The U.S. attorney recommended the death penalty in 183 of them-of those cases 26% involved white defendants, 74% "minority." Blacks make up 40% of the death row population. Between 1989 and 1994, there was a 78% increase in the number of Black women under correctional supervision, the highest for all demographic groups within those years. Approximately 65% have children. The rate of imprisonment for Black women is more than 8 times that of white women.


There is strong evidence that AIDS is a disease created by white bio-chemists and deliberately released in Africa through vaccination programs. Blacks account for 30% of people with AIDS in America. 54% of children under age 13 with AIDS are Black. HIV/AIDS is the number 1 cause of death for Blacks aged 25 to 44. In recent years, the estimated incidence of HIV/AIDS has declined for every race except Blacks. In 1997, four times as many Latinos and eight times as many Blacks as whites contracted AIDS. Whites with HIV are far more likely to receive advanced drug therapy-a trend that slowed the white death rate from AIDS by 28% from 1995 to 1996, but by only 10% for Blacks. Blacks account for 57% of new infections of HIV and by the year 2005, African Americans will account for 60% of AIDS cases.


The state of Black health scores below every other race in the U.S. Every year 250,000 Blacks-a number of people equal to the population of Birmingham, Alabama-are killed by the 10 biggest killers of Blacks of all ages: heart disease, cancer, stroke, AIDS, accidents, homicide, diabetes, pneumonia and influenza, chronic pulmonary diseases such as asthma and bronchitis, and infant mortality. 79,680 Black boys and men were violently murdered between 1985 and 1993, mostly by other Blacks. If Blacks had the same mortality rate as whites, about 64,000 people each year-more than all Americans who died in the Vietnam War-would still be alive. Whites live 6 years longer than Blacks. Black infant mortality is more than twice as high as that for whites and higher than in many "Third World" countries. A Black baby is more than twice as likely as a white baby to die before its first birthday, yet babies of largely poor West African immigrants survive just as well as whites. 1 in 7 Black babies is born with a low birth weight, which makes them 40 times more likely to die. Blacks have a 60% higher diabetes-related mortality than whites and suffer 30% higher cardiovascular mortality, 25% higher cancer mortality (including breast cancer).

Blacks with prostate cancer are 2-3 times more likely to die than whites. African-American men have the highest rate of prostate cancer in the world. Blacks with lung cancer were 24% more likely than whites to die within 5 years. The death rate of middle-aged to elderly Black women from coronary heart disease is more than 70 percent higher than that for white women. Blacks and Latinos run a higher risk than whites of getting Alzheimer's disease, though it is virtually unheard of in Africa. Blacks have almost twice as many strokes as whites. Black males who suffer a stroke have a 95% higher death rate than whites-75% higher for Black women. 30% of Blacks are smokers, 23% of whites. Blacks are more likely to be obese and to have hypertension. For African Americans, high blood pressure is epidemic. It's the severe high blood pressure that leads to greater rates of stroke, heart attack, and kidney failure. Further, for African Americans, the darker the skin, the higher the blood pressure. Africans generally have low blood pressure. Blacks, in particular, receive outdated or far less aggressive treatment, even when their condition and health insurance are identical to those of whites. Doctors are less likely to perform high-tech, diagnostic procedures on Blacks and less likely to go to extreme measures to keep them alive if they go into cardiac arrest on the table. Whites are two-thirds more likely to receive kidney transplants than others. When hospitalized for pneumonia, whites are more likely to receive intensive care than Blacks are.

Twenty-five percent of Blacks in the U.S. have no health insurance. The rates of syphilis and gonorrhea are many times higher among Black teens than white. 90% of Black women suffer complications in pregnancy-a rate 3 times that of whites. Suicide now ranks among the top 10 major killers of Blacks in their teens to mid-40s. Sixty percent of all deaths of Black boys between 15 and 19 in 1990 were from guns. In 1997, that rate had dropped more than 40%, but was still more than 4 times the rate for their white peers. The Justice Department estimates that one out of every 21 Black men can expect to be murdered, a death rate double that of U. S. soldiers in World War II. A young Black male in America is more likely to die from gun fire than was any soldier in Vietnam.


55% of Blacks live in the cities, while 70% of whites live in the suburbs or rural areas. Los Angeles and New York are ranked 2nd and 3rd behind Sao Paulo, Brazil, in their homeless population, and 80% of America's homeless are Black. 60% of the total Black population in the U.S. lives in communities with one or more uncontrolled toxic waste sites. 43% of Blacks and 68% of whites own their homes. Blacks were 210% more likely than whites of comparable credit to be rejected for mortgage. It is estimated that the current generation of Blacks will lose about $82 billion in equity because of institutional discrimination; the next generation of Black homeowners will lose $93 billion. Blacks are 2.8 times more likely to be injured in a house fire than either whites or Latinos.


62% of Black families (up from 23% in 1967) are now headed by single women. 67% of Black children (up from 17% in 1967) are born out of wedlock. The percentage of Black women who are married declined from 62% to 37% between 1950 and 1998. In the same period the percentage of never-married Black women doubled, from 21% to 41%. The pregnancy rate of young women 15-19 years old is twice that of whites. The rate of abortions is 50 per 1,000 pregnancies for Blacks, 17 per 1,000 for whites. Blacks account for 41% of all abortions. Blacks report higher rates of domestic violence than whites.


Black adult unemployment has remained twice as high as white unemployment for more than 30 years; 3 times as high among young people. Black women make 89% of what white women make; Black men make 67% of what white men make. 53% of Black men aged 25-34 are either unemployed or earn too little to lift a family of 4 from poverty. 21% of Black high-school graduates are unemployed, 10% of whites. 34.4% of Black high-school drop-outs are unemployed-18% of whites. Blacks hold only 10.1% of U.S. jobs and are dramatically underrepresented in many professions. They are only 3.2% of lawyers, 3% of doctors, and less than 1% of architects. Black males have both the lowest average level of educational attainment and the highest percentage-nearly 50%-of workers with more education than their jobs require. White males with a high-school diploma are just as likely to have a job, and tend to earn just as much as Black males with college degrees. Light-skinned Blacks have a 50% better chance of getting a job than dark-skinned Blacks. Blacks are rejected twice as often for small business loans than whites of comparable credit.


69% of Black children cannot read in the 4th grade, compared with 29% among white children. Only 12% of Black high-school seniors are "proficient" readers, while 54% have "below basic" reading skills. It is estimated that 40-44% of Blacks are functionally illiterate. Black children are almost 3 times more likely than white children to be labeled mentally retarded. Blacks are 2.5 times more likely to be placed in remedial or low-track classes. Even when Black students show potential that is equal to or above that of whites, they are 40% less likely to be placed in advanced or accelerated classes.

Two-thirds of "minorities" in public school fail to reach basic levels of national tests. There continue to be marked disparities between Black and white students in the national SAT scores. 32% of all suspended students are Black. Black students are twice as likely as whites to be suspended or expelled. The high-school dropout rate in some inner-city communities approaches 50%. Only 26% of Blacks who do finish high school go to college, while 37% of whites go. College-educated Blacks are 4 times more likely than whites to experience unemployment. Black women account for nearly all of the gains made in Black enrollment in higher education since the mid-1980s. At Black colleges women make up 60% of enrollment and 80% of the honor rolls. Babies with poorly educated mothers are more likely to die in the first year or have chronic health problems growing up.

For the actual stories behind these images see: American Pictures: Insights about oppression

Post Script: "And The Beat Goes No"

Wise Intelligent - Globe Holders, Video by capone662



So there we have it. Now you tell me what you dream Obama is going to do about any of this. RBGz comment box is open to discussion.


BARACK OBAMA -- White Power in Black Face (Part 1)


The Evolution of a Revolution: "From Jim Crow to Civil Rights to Black Liberation?"

Check Out This Classroom In Our Advanced Level Study Environment

From Jim Crow to Civil Rights

The 1950s was a very politically unstable time for Afrikan in American. Our rights were constantly under attack. All the efforts made during the Forties to integrate the Armed Forces were abolished during the Korean War. A new era of racist assassinations began to occur and we as a people started to take a stand against the system and business of white supremacy and its blatant racism. The NAACP argued cases in Southern states against the discriminatory practices in public schools.

In May of 1954, the Brown vs. Board of Education occurred. This case ruled racial segregation in public schools to be unconstitutional. The African American non-violent movement began taking the form of boycotts, sit-ins, and peaceful protests. The African American authors during this decade were writing about love, discrimination, the prison system, protest, black sexuality, and black life in Harlem. (also see The Black Arts Movement ) In addition, the decade of the 1950s in the United States is known for the dramatic rise of repressive U.S. government politics, especially the virulent anti-communism of the McCarthy era. Amidst and against this backdrop emerged the civil rights struggle, initially spearheaded in the southern United States where Black repression was greatest.

Witnessing the Brown v. Board of Education decision, the lynching of Emmett Till and the resistance of Rosa Parks, the Black community was enlivened, enraged and galvanized into collective action. The boycott that followed Rosa Parks ' courageous stand in the south began as a protest against police brutality sprung in the north. Soon events transformed into an all-out denunciation of segregation and other forms of oppression.

The Two Tendencies of Black Struggle

The Montgomery bus boycott inspired Black students in Greensboro, North Carolina to organize sit-ins in segregated spaces. After centuries of enslavement and decades of Jim Crow inequality, the Black community seized upon the first opportunity to fight the system, throw off the yoke of legal segregation and finally achieve formal democratic rights. Consequently, great numbers of Black people entered into the civil rights movement.


Alongside the civil rights movement, the 1950s also witnessed the rise of the Nation of Islam , which advocated a separatist agenda. The NOI kept its distance from the non-violent, direct action of integrationist groups. Malcolm X came to embody this second current of the Black liberation movement, which emphasized our common heritage, identity and destiny as a people. The Nation of Islam encouraged the Black community to take control of its own institutions, to support Black businesses and to disengage from the cultural and socio-political happenings of the white man. Over time, Malcolm X’s frustration with this overall policy of disengagement of the NOI and his silencing over the "chicken coming home to roost" comment; Minister Malcolm made his official break with the Nation of Islam in 1964. Critical of the non-violent principles of mainstream civil rights groups, Malcolm organized the secular Organization of Afro-American Unity to take the political, social and economic demands of the growing Black and liberation movement into an international arena.

For those forces increasingly frustrated with mainstream civil rights leadership and the overall project of integration into a white supremacist / racist society, Malcolm philosophy offered an uncompromising, internationalist vision and a no-nonsense paradigm that linked the struggle of Black people in Amerikkka with anti-colonial struggles in Afrika. As such, Malcolm—along with revolutionary leaders like the Hornorable Robert F. Williams —served as a bridge to a new stage in the movement from civil rights to Black liberation. As the civil rights struggle moved into a movement for Black national liberation and self determination, many activists began looking for political strategies that went beyond the humanist-integrationist inbetweenity of mainstream civil rights groups. Influenced by the liberation movements sweeping the oppressed countries in Africa, Asia and Latin America, more and more Black militants began to study socialist ideas.

The two tendencies of civil rights verses human rights, therefore, cannot be fully understood in the tactical framework of self-defense versus non-violence—what is often referred to as the “Malcolm-versus-Martin” debate . The revolutionary wing of the Black liberation movement set its sights beyond the democratic / integrationist goals of freedom, justice and equality that the mainstream civil rights groups aimed for. More higher, it aimed for social equality, based first and foremost on the Black community’s control of its own social, political, economic and educational organizations and institutions. Dozens of national groups and hundreds of local organizations took part in what became a full-scale Black liberation movement within the United States. The Black Panther Party was perhaps the most developed and highest expression of this movement, but there were a variety of groups with varying political programs that comprised the revolutionary wing of the Black liberation movement.

The Revolutionary Action Movement

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In 1963, young activists led by Max Stanford
( Muhammad Ahmad)—a close associate of Malcolm X and Queen Mother Audley Moore —created the Revolutionary Action Movement . A semi-clandestine organization and paramilitary wing of the OAAU, the RAM articulated a revolutionary program for African Americans that fused Black nationalism with Marxism-Leninism. Its goal was to develop revolutionary cadre in the northern cities and connect with more militant students in the south involved with the Student Non-violent Coordinating Committee and the Congress of Racial Equality .

RAM supported the movement by SNCC and others for armed self-defense for southern Blacks terrorized by the Ku Klux Klan—the extra-legal army enforcing the racist Jim Crow segregation system. RAM also provided security for Malcolm X after his break from the Nation of Islam and members of RAM actively participated in the Organization of Afro-American Unity.

RAM had an extremely active branch in Detroit, which had become a center of revolutionary activism. During the 1967 Detroit Rebellion , RAM formed the Black Guards, a youth group that hoped to channel the spontaneous rebellion into coordinated revolutionary action. Despite their limited success in this regard, RAM was one of the first groups that not only recognized the legitimacy of urban rebellions, but also aimed to formulate a concrete plan of action around those rebellions.

Consequently, RAM became one of the first casualties of the FBI’s Counter-Intelligence Program (COINTELPRO) . Max Stanford and other RAM leaders were charged with plotting to assassinate mainstream political leaders Roy Wilkins and Whitney Young. At this point, Stanford dissolved the formal structure of the organization. As individuals, many RAM members gained influence in groups like the League of Revolutionary Black Workers.

Student Nonviolent Coordinating Committee


SNCC had pioneered the “sit-in” movement that desegregated lunch counters all over the country. Just a few years earlier, it was considered a cornerstone of the mainstream civil rights movement. SNCC led the student section of the civil rights struggle, helping to register African Americans in the most racist and dangerous areas of the south, including the Mississippi delta and Lowndes County, Alabama.
SNCC was influential in creating the Mississippi Freedom Democratic Party , perhaps the most famous working-class organizing effort to have ever taken place in the south. Mirrored in other places throughout the South, the MFDP was a state-wide political party that challenged Dixiecrat control of the Democratic Party and the white supremacy embedded in the electoral system as a whole. Concerned about preserving the “Solid South,” liberals in the Democratic Party permitted an all-white slate from Mississippi and denied the MFDP its place at the 1964 Democratic National Convention.

The white power structure’s rejection of the MFDP led to a radicalization of many within the civil rights movement. Activists in SNCC and elsewhere began to see the problems of African Americans in the United States as greater than just the denial of democratic rights. They developed an analysis heavily influenced by the African liberation movements and sent delegations to meet with revolutionary leaders all over the world.


SNCC turned dramatically away from the pacifist mainstream civil rights movement, cutting ties with many white liberal organizations. Influenced by Malcolm X and the Watts rebellion of 1965 , SNCC leaders like Stokely Carmichael (later Kwame Toure),
H. Rap Brown , Jim Forman and others began to articulate views based on Marxism and revolutionary Black nationalism.
( please see Lets Grow Up and Move On By Junious Ricardo Stanton in ChickenBones Journal).

SNCC became a breeding ground for young revolutionaries. One of the first civil rights and student organizations to denounce the Vietnam War , SNCC elaborated an anti-imperialist analysis that distinguished itself from the issue-oriented and often near-sighted outlook of other organizations of that era.

Despite the problems of sexism that plagued all movements of the period,someof the most dynamic women of color leaders, including Kathleen Cleaver of the Black Panthers, came to prominence as SNCC leaders. Kathleen Cleaver became the BPP's National Communications Secretary and helped to organize the campaign to get Huey Newton released from prison.

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In 1966, SNCC activist Willie Mukasa Ricks proclaimed the slogan of Black liberation movements to come: “Black Power.” SNCC leaders like Stokely Carmichael and H. Rap Brown became widely known premier revolutionary leaders, with Carmichael’s book, “Black Power,” emerging as one of the first manifestos of the rapidly expanding revolutionary movement.

The League of Revolutionary Black Workers

By 1968, growing numbers of young Black workers and students, including Vietnam war veterans, came to the conclusion that only revolution and self-determination could do away with the systemic oppression and destitution of the Black community. Two strong, disciplined organizations emerged, the League of Revolutionary Black Workers and the Black Panther Party , embodying this spirit. The League of Revolutionary Black Workers had its roots in the struggle of Detroit’s Black autoworkers, who in 1968 launched a series of wildcat strikes to protest the unfair treatment and racism of the Chrysler Corporation and the United Auto Workers union. These actions led to the formation of an organization known as DRUM (originally, Dodge Revolutionary Union Movement, later the Detroit Revolutionary Union Movement).
The efforts of DRUM radicalized workers and led to the formation of an explicitly Marxist organization, with the goal of galvanizing the Black working class with a revolutionary consciousness and ultimately leading a socialist-type revolution.

The LRBW put out a regular paper, created a publishing house and was also able to tap into a large portion of the Black community, as well as the student movement in colleges and high schools in and around Detroit. The League was one of the only Black groups to argue explicitly for the organization of the working class and to mobilize thousands of Black union members into militant action. The actions of the LRBW led to an improvement in working conditions, and a greater leadership role for Blacks in the United Auto Workers union.

The Black Panther Party

Perhaps the best-known Black liberation group in the United States is the Black Panther Party for Self Defense. Organized in 1966 by Huey Newton and Bobby Seale, the Black Panthers began as an organization dedicated to the protection of Oakland’s Black community from racist police violence. In 1967, however, when Black Panther Party members staged a dramatic demonstration by walking into the California State House with shotguns—it was legal in California to carry such weapons—to bring attention to their Ten-Point Program, they were catapulted into the national spotlight. In the next two years, the Black Panthers developed into a major national organization with thousands of members.

By 1970, they had 35 chapters. The Black Panthers were best known for their “Survival Programs,” which provided much needed aid to the Black community. At its peak, their breakfast program fed 200,000 school children a day. They initiated and operated free health screening clinics, food drives, sickle cell disease awareness programs and, in Oklahoma City, a free ambulance service.
But, the Black Panther Party was not simply a Black community service organization. They considered the Survival Programs a step towards self-determination and a way to raise the political consciousness of Black people. They spoke about the necessity for revolutionary change inside the United States. The Party’s political education stressed the principals of Marxism and the Party elaborated anti-imperialist politics, which included cultivating relationships with revolutionaries from Africa to China.

The destruction of the Black Panther Party is in many ways a case study for state repression. Threatened by the revolutionary potential of socio-politically conscious Black people, the U.S. government carried out a series of subversive activities, including the outright assassination of Panther leaders like Fred Hampton
and many others. Although the organization was destroyed, it has left a powerful legacy that still influences us today.

Aluta Continua / The Struggle Continues

The RAM the SNCC, the DRUM and the BPP are only four of a host of socio-political organizations which in the late 1960s and 1970s composed an entire movement oriented towards Black National Liberation and Self Determination. It is important for the Hip Hop generation and their childern to draw lessons from and reaffirm these movements' place in the history of the Black civil and human rights struggle and to continue our struggle for National Liberation and Self Determination as Nu Afrikan People.

In the wake and aftermath of Hurricane Katrina, revealing for the whole world to see the systematic racism / white supremacy that the Black nation in the United States still suffer, it is clear that "the more things have changed, the more things have stayed the same". The objective basis for the Black liberation movement remains as pressing today as ever. Political oppression, social degradation and economic exploitation of people Afrikan descent is as alive and well today as it was fifty years ago.

The historical passion for freedom and the socio-political vision of the revolutionary organizations that grew up in the Black communities of the 60s continues to inspire thousands of Black civil rights activists and revolutionaries to date looking for a way move forward in the struggle against white supremacy/racism.

This muti-media essay (a course in and of itself for those who study the extensions/link in conjunction) has been intended to charge the Hip Hop generation to take the torch of our ongoing struggle for National Liberation and Self Determination as "New Afrikan Peoples"; based on drawing lessons from those that have preceded us.

Author RBG Street Scholar 2007/08

And Now for Our School's Required Textbook Author,
Dr. Amos Wilson (RIU) and Blue Print for Black Power


A People's History of the United States is a 1980 nonfiction book by American historian and political scientist Howard Zinn. In the book, Zinn seeks to present American history through the eyes of those rarely heard in mainstream histories. A People's History, though originally a dissident work, has become a major success and was a runner-up in 1980 for the National Book Award. It has been adopted for reading in some high schools and colleges across the United States and has been frequently revised, with the most recent edition covering events through 2003. In 2003, Zinn was awarded the Prix des Amis du Monde Diplomatique for the French version of this book, Une histoire populaire des Etats-Unis. Over one million copies have been sold. A reviewer for the The New York Times suggested the book should be "required reading" for students. In a 1998 interview prior to a speaking engagement at the University of Georgia, Zinn told Catherine Parayre he had set "quiet revolution" as his goal for writing A People's History. "Not a revolution in the classical sense of a seizure of power, but rather from people beginning to take power from within the institutions. In the workplace, the workers would take power to control the conditions of their lives."

In 2004, Zinn published a companion volume with Anthony Arnove, titled Voices of a People's History of the United States. The book parallels A People's History in structure, supplementing it with material from frequently overlooked primary sources.

RBGz MP3 Collection of the book/click and play (sequenced)

A Great Intro by Dr.Zinn

This one is Civil Rights to Black Power:


Presented by
History Is A Weapon.
History Is A

Right click on a chapter link and open in new tab
to keep this zine open.

1. Columbus, The Indians, and Human Progress

2. Drawing the Color Line

3. Persons of Mean and Vile Condition

4. Tyranny is Tyranny

5. A Kind of Revolution

6. The Intimately Oppressed

7. As Long As Grass Grows Or Water Runs

8. We Take Nothing by Conquest, Thank God

9. Slavery Without Submission, Emancipation Without Freedom

10. The Other Civil War

11. Robber Barons And Rebels

12. The Empire and the People

13. The Socialist Challenge

14. War Is the Health of the State

15. Self-help in Hard Times

16. A People's War?

17. "Or Does It Explode?"

18. The Impossible Victory: Vietnam

19. Surprises

20. The Seventies: Under Control?

21. Carter-Reagan-Bush: The Bipartisan Consensus

22. The Unreported Resistance

23. The Clinton Presidency and the Crisis of Democracy

24.The Coming Revolt of the Guards

Kemetic Art On Papyrus

Osirian Myth - Dr. Naim Akbar

The Osirian Cycle

Now, Great Re had at last grown old. He saw that man had become fearful and angry. They had made the first weapons, and attacked anyone who might be an enemy of the Sun God.

Sadly, Re chose to leave the Divine Throne and moved far away from the land; He moved where He could still see mankind, but be far out of their reach. He made the stars and scattered them along the belly of Nuit. He made the Field of Peace and the Field of Reeds as homes for the blessed dead. Finally, He summoned Wise Thoth. He spake unto Him and said, "See, I will shine here in the heavens. I will light the sky above and the sky below. You must represent Me on earth, and record the deeds of men." He then created the Ibis form of Thoth, and made Him the Scribe of the Gods.

When Re was in the underworld, the world was engulfed in Darkness, and men were afraid; They wept for the loss of the Sun God. Their cries reached Re Himself, and the Divine One also transformed Thoth into the Great White Baboon. Thoth shone with a silvery Light, and man no longer feared the sinking of the Sun. This was the mercy of Re to the children of His tears.

Finally, Re commanded Geb and Nun to guard the world against the Serpents of Chaos; and He set His Great Grandson, Osiris, Lord of Eternity, as the new Pharoah of Egypt, and made Isis it's Queen.

Osiris proved to be a wise and kindly ruler. He taught man how to irrigate the land from the flood-waters of the Nile, and to grow crops therefrom. He taught them how to know and worship the Gods. He gave them the law of the land. He guided them away from canabalism and incest, and brought civilization to the people.

Soon, the Great Pharoah had brought a Golden Age to Egypt, and He set off to share His wisdom with distant countries as well. Isis was left in his place, and She ruled as well as Osiris Himself had done. Her brother, Seth, Dark Lord of Storm, She watched as a mongoose eyes the cobra. For Seth coveted the Throne of Osiris for His own.

When Osiris returned to Egypt, Seth had designed a plot for His overthrow with the aid of seventy-two conspirators. A banquet had been planned in honor of Osiris; one that Cunning Isis would not be attending. During the festivities, Seth began to speak of a splendid chest that had been made for Him. He sent for the chest, and all present admired the fine wood and gilding. Seth declared that He would gift the chest to any man who could fit it exactly.

Each man, in his turn, laid within the chest. Some were too short, and others too tall. Seth knew that only Osiris would fit the chest exactly, for he had constructed it to Osiris' exact measurements. Osiris' turn came, and He lay trustingly back into the chest, fitting snuggly within it. There was laughter among the guests who thought that Seth had lost His prize to the Pharoah. Seth signaled his conspirators, and the chest was immediately slammed shut and locked.

The chest was carried in the dark of night to a branch of the Nile, and was tossed into the cold waters. Seth then declared the death of the King, and crowned Himself King of Egypt.

When Isis came to know of Her husband's death, she became half mad with grief. She cuff off a lock of Her hair and dressed in widow's clothing. She then went out in search of Her husband's body.

During Her travels, Isis came to learn that Osiris had known Her sister Nephthys. From that union had been born a child- Anubis- but Nephthys had turned Him away at birth. And so Kindly Isis tracked Him with the help of dogs, and raised Him to be Her guardian and attendant.

Form village to village She traveled, until finally She found that the chest had come to rest in the land of Byblos. It had been entangled in the roots of a young sapling. Strengthend by the murdered God, it had grown in a single night into a tall and graceful tree. When the King of Byblos heard of this marvel, he had sent for the tree to be made into a pillar for his palace. No one suspected that the tree contained a coffin within it's trunk.

Isis heard of this and made Her way into the palace, residing there for many months. At last she convinced the Queen of Byblos to give Her the pillar, and she cut it open to reveal the coffin inside. She was given the best boat in Byblos, and She journed home to Egypt; finally hiding Osiris' body in the marshes by the Nile.

One night, whilst Mighty Isis slept, Seth happened upon the Dead King. In a fury, He tore the body of Osiris into fourteen pieces and scattered them throughout Egypt to ensure they would not all be found.

When Isis found the empty coffin, Her cries reached unto the heavens; even unto the ears of Her beloved Nephthys. She came to Isis' side, and the two sisters searched the land for the scattered body of Osiris. For many sad years the Daughters of Nuit wandered through Egypt. Everywhere They found a fragment They built a shrine. At last, all the pieces were gathered; with the exception of the God's phallus. Isis reassembled Osiris' body, and fashioned a phallus of pure gold to replace the lost member. She wrapped the body in cloth and perfumed it with many scents. Thus was Osiris whole again, and mummification was created.

Isis then transformed Herself into the form of a swallow, and with Her wings She fanned the Breath of Life into Her husband. The Lord of Eternity arose, restored to life at last. But it was only to last for the length of one night, so that He and Isis could conceive their Divine Son Horus. Because of the loss of His phallus, He could not return to the land of the living. Instead, Re-Atum made Him the King of the Dead in the relm of the Beautiful West. From that time onwards, every Egyptian knew that death was nothing to fear, for his spirit would live on in the Kingdom of Osiris.

Even Horus could not have been come into being had not His Half-Brother Anubis sacrificed a day of His own life so that Horus could be born. The Young God lived a perilous childhood, yet survived to grow strong and proud. Soon He came of age and set out to fullfill His destiny- to pull the Crown from His uncle, Seth, and thus avenge His Father's death and claim His place as rightful Heir to the Throne.

Part 2

Comprehensive Hot-Linked Tables for Advance Study and Research

Originally compiled by RBG Street Scholar June, 2007
Last Updated July 2008
Mouse over for snap previews


Dr. Rodney Shabazz Introduction to Kemetic Sciences


On Medicine in Old Egypt [Hamed A Ead]

Medicine in Ancient Egypt - The Asclepion/U. of Indiana (US)

Ancient Egyptian Medicine - Ancient Egyptian Virtual Temple

Medicine in Ancient Egypt Daily Life - Minnesota State Univ. at Mankato

For Every Malady Cure - (EG)

AIDS: Déjà Vu in Ancient Egypt? [RJ Albin]

About Horus [S Cass] - Encyclopedia Mythica

On the Eye of Horus,

What does the pharmacist's symbol "Rx" mean? - The Straight Dope

About the Step Pyramid (of Djoser)

A selected bibliography of Imhotep [R Rashidi],

About The Third Dynasty - TourEgypt

About the Physicians of Ancient Egypt - Per Sekhmet

Just What the Doctor Ordered in Ancient Egypt [I Springer] - Tour Egypt

Objects from the Collection of Ancient Egyptian Art at M.C. Carlos Museum/Emory Univ. (US)

Practical Egyptian Magical Spells [RK Ritner] - U of Chicago

Some Magical Amulets & Gems - U of Michigan/HTI

The Instruction of Ptahhotep (6th dynasty?)

The Papyrology Home Page [JD Muccigrosso]

The Papyrus Archive, including a Medical Prescription, at Duke Univ. (US)

Some brief notes on some famous Medical Papyri (Smith, Ebers, Kahun) ['marrya'] - (IE)

About the Hearst Medical Papyrus - Center for the Tebtunis Papyri, Berkeley (US)

The Edwin Smith Surgical Papyrus - Cyber Museum of Neurosurgery (US)

About the Smith and Ebers Papyri – CrystalLinks

About the Edwin Smith Sugical Papyrus [RH Wilkins] - via AANS

Surgery on papyrus [B Morris] - StudentBMJ

An Overview of the Manuscript Collection at the Bibliotheca Alexandrina, and CultNet - Cultural Heritage in the Digital Age

A Classified Bibliographical Database of Ancient Egytian Medicine and Medical Practice [PA Piccione]

Surgical tools found in 6th dynasty tomb - ArabicNews.com

Papyrology Links - UMich [Photo] Brief Note on the Discovery of Raised Bread - ARIGA

Earliest Egyptian Chemical Manuscripts [prepared by HA Ead]

Electronic Printed/Web-published material - Ruprecht-Karls Universität, Heidelberg (DE)

About the Alexandrian School (Herophilos, Erasistratos) - Univ of Virginia (US)


History of Egypt, and about Ancient Egyptian Science - Ministry of Tourism, Egypt

A comprehensive list of Ancient Egyptian Kings, with Chronology [PA Piccione] - NorthWestern Univ. (US)

Egyptian Kings, Govenors and other Rulers - TourEgypt

The Ancient Egypt Site [J Kinnaer]

The World of Ancient Egypt Site [L Andreasson] - (SE)

The Rosetta Stone story [Strachan & Roetzel] - Minnesota State Univ. at Mankato, and a high-resolution image - Berlin (DE)

About the Rosetta Stone - British Museum, and J F Champollion

More about the Rosetta Stone - Cleveland Museum of Art

Egyptology.Com [G Reeder]

Herodotus' Book II [transl. G Rawlinson] - The Tech, MIT (US)

The Galleries at the exhibit 'Splendors of Ancient Egypt' 1996, Florida Int'l Museum(US)

Building Bridges to Afrocentrism - What color were the ancient Egyptians? [A Macy Roth]

The Nile, the Moon and Sirius [R Weininger] - Tour Egypt

Egyptian Ethno-Zoology - Minnesota State Univ. at Mankato

Medicine in Ancient Egypt, Part I Part II, and Part III [SM Arab]

Menstruation, Menstrual Hygiene and Woman's Health in Ancient Egypt [P Habiger]

In sickness and in Health - The healers and their art - (IL)

Egyptian Herbal Medicine - PlanetHerbs

Brief Bibliographies of Notable Egyptian Gods [SC Knight]

About the Osiris Cult - Ministry of Tourism, Egypt

About Thoth

The Faces of Djed [L-A Jack] - Royal Ontario Museum (CA)

Digital Mummies [P. de Nijs] - (NL)

About Egyptian Mummies - Encyclopedia Smithsonian (US)

Mummy 1911-210-1 [MacLeod et al.] - J Royal Coll Surg Edinburgh, Apr 2000 (UK)

The Egyptian Book of the Dead [transl: EA Wallis Budge], via Lysator (SE)

An Anubis 'mask' - CAMA/Univ of Cape Town (ZA), and the Anubis debate [RL Simmons]

Mummies and Disease in Ancient Egypt [C Johnson] - UIC College of Dentistry

Evidence of Poliomyelitis in Ancient Egypt [in Spanish] - Museo Virtual de la Sanidad (ES)

Exploring the Pyramids at Giza - PBS Online (US), and a Satellite Overview - NASA (US)

About Death in Ancient Egypt [AA O'Brien], Who was Who Among the Royal Mummies [EF Wente], and Mummies Highlights from the Oriental Inst. Virtual Museum, Chicago (US)

About the mummification process - British Museum

The Virtual Mummy - Hamburg (DE)

Die Virtuelle Mumie [in German] - Hamburg (DE)

Tutankhamun: Anatomy of an Excavation - Griffith Institute (UK)

The Death of Pharaoh (Tutankhamen) [M Robinson], and Howard Carter's personal diaries, Part I & Part II

Did Akhenaten suffer from Marfan's Syndrome? - Discovery Channel (CA)

What disease was Akhen-Aton suffering from? [SM Arab]

Black Africans Built and Ruled Ancient Kemet (Egypt)

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Further Research and Study:



List of Mythological Deities


. . Aker..........................The double lion god.

. . Amun................................The hidden one.

. . Ammut.............................The devourer.

. . Anubis..............................The jackal.

. . Aten..................................Lord of all.

. . Bastet...............................The Tearer.

. . Geb................................. Great Cackler.

. . Hapi................................Father of the gods.

. . Hathor.............................. Mistress of heaven.

. . Horus...............................He who is above.

. . Isis................................... The throne.

. . Khepri.............................. He who comes into existence.

. . Khnum..............................Lord of the cool waters.

. . Maat.................................The goddess of truth.

. . Min...................................Chief of Heaven.

. . Mut...................................Lady of Heaven.

. . Neith................................ Great Goddess.

. . Nephthys.......................... Lady of the house.

. . Nut................................... The Sky.

. . Osiris................................King of the dead.

. . Ptah.................................. The Opener.

. . Ra.................................. Father of the gods.

. . Sekhmet........................... Mighty One.

. . Seshat............................. Lady of the Library.

. . Seth.................................. Lord of Upper Egypt.

. . Sobek............................... He who causes to be fertile.

. . Taurt................................ The great lady.

. . Thoth............................... The great measurer.

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