"Master Teachers" my definition of a Master Teacher is someone who has the gift to teach, inspire, uplift, spread Knowledge and promote mental growth. Master Teachers are as precious as Rubies and Gold. They are the vehicle which many of us use to travel the journey of increasing our Knowledge. We are empowered by their words, enlightened by their philosophies. We read their books, listen to their audio, study their teachings long after many of them have passed on to be with the Ancestors. This page is dedicated to the Master Teachers past and present. I took a poll asking others in the Conscious community who inspired them, who do they consider to be Master Teachers, based upon their answers I have compiled a list of several individuals. I also included a few People whom I feel are Master Teachers.

Dr Amos Wilson 1945- 1995

 

Former Social Caseworker, Psychological Counselor, Assistant Professor of Psychology at the City University of New York, Master Teacher, Organizer, and Author, the late, Honorable Dr. Wilson was born in Hattiesburg, Mississippi in 1941. Familiarly referred to as Brother Amos, he provided the average person with an acute analysis of where we are and the things that affect us. He served as a council to energize our race and those in positions of influence as to how to carry out their leadership responsibilities. Dr. Wilson's activities transcended academia into the fields of business, owning and operating various enterprises in the greater New York area. Dr. Wilson has inspired many. He has written many books wich are very informative for People of African descent. These are a few of his books and lectures below.

 

Dr. Amos Wilson's Books

Dr. Amos Wilson's lectures

 

Dr. Ivan Van Sertima

26 January 1935 - 25 May 2009

Ivan Van Sertima the Guyanese-born historian, gained global renown with his scholarship showing African presence in the Americas before Columbus. Dr. Ivan Van Sertima was born January 26, 1935, in Kitty Village, Guyana. He was one of the most brilliant scholars and historians to hail from there; he belonged on the same podium as the late Guyanese scholar and union organizer, Dr. Walter Rodney; and American giants such as Dr. John Henrik Clarke and Martin Bernal. Van Sertima was also a linguist and anthropologist. Van Sertima’s father, Frank Obermuller, was a trade union leader. Van Sertima initially focused on writing poetry after his primary and secondary education. He later attended the renowned School of Oriental and African Studies (SOAS) at the University of London where in 1969, he graduated with honors. He was fluent in Kiswahili and Hungarian languages. Van Sertima became a U.K.-based journalist for many years, focusing on Africa and the Caribbean. He found time to compile a dictionary of Kiswahili legal terms while doing field work in Africa. Van Sertima moved to the United States in 1970. He later completed his master’s degree at Rutgers in 1977. He became Associate Professor of African Studies in the Department of Africana Studies. As with the legendary Cheik Anta Diop, the seminal Senegalese scholar, Van Sertima also showed that Ancient Egyptians were Black. He gained global fame with his 1976 book “They Came Before Columbus,” which eventually became a bestseller. He showed prehistoric African influences in Central and South America. At a 1998 conference in South Africa on the theme of the African Renaissance, Van Sertima presented an article, The Lost Sciences of Africa: An Overview. He showed early African advances in engineering, agriculture, navigation, medicine, writing, metallurgy, astronomy, mathematics, and architecture. He showed that higher learning was the preserve of elites rendering them vulnerable to destruction.

 

He had intellectual battles with conservative scholars who criticized and challenged his Afro-pre-Columbus teachings. Van Sertima even appeared before a United States Congressional committee to challenge crediting Christopher Columbus with the “discovery” of America. His critics contend that by asserting African origins for prehistoric Olmec culture in present-day Mexico, Van Sertima ignored the work of Central American scholars. Moreover, his critics claimed no evidence emerged of prehistoric African influence in controlled archeological excavations and they contended that while Olmec stone heads superficially appear to be African they were not similar to Nubian populations Van Sertima claimed as originators. Notwithstanding a hostile review in The New York Times in 1977 by the U.K. scholar Glyn Daniel who claimed the work was “rubbish” and that booksellers wondered if it should have been placed “in folklore and mythology.” Van Sertima countered that many scholars were narrow-minded because in mainstream of academia certain ideas had “become the given, taken for granted in society." The late Dr. John Henrik Clarke was more explicit and said Whites scholars wanted to control global knowledge and images. "They have to admit that the foundations of what you call Western civilization was laid by non-Europeans,” the late Dr. Clarke once told a New York Times reporter. “When they say whites brought forth world civilization they are a bunch of fakers and liars.” Herb Boyd, the noted historian and journalist, recalled Van Sertima as an "innovative and creative scholar" who always gave credit to historians and scientists who came before him. "His chief contribution to history and his main legacy to me is his hypothesis that Africans were in the New World before Europeans," Boyd said, adding that "What he did in his work was almost give irrefutable evidence...." Moreover, Boyd said, "He brought the whole Diaspora home for us."

Dr. Ivan Van Sertima's books

Dr Ivan Van Sertima's lectures

 

Dr. Phil Valentine

Dr. Valentine has many titles including Hygienic Scientist; Naturopath; Metaphysician; Clinical Hypnotherapist; Polymath, Lecturer; Free-Thinker… He is also the founder, director and pastor of the Temple of the Healing Spirit; Self-Healing Education Center, The Institute for Self-Mastery; and just recently, The University of Kemetian Sciences. A certified member of the International Association of Counselors and Therapists (I.A.C.T.), he received his doctorate in Hygienic Health Science and Classical Naturopathy from The Life Science Institute of Texas, now merged to the Fit for Life Sciences Institute-College of Natural Health in Canada. A former member of the American Natural Hygienic Society, Valentine is currently a hygienic science and metaphysical health consultant to doctors and lay practitioners as far away as Azania (South Africa), Canada, Trinidad, Jamaica, England, Ghana, Japan and the Philippines.

Dr. Phil Valentine's books

Dr Valentine's lectures

 

 

 

Dr. John Henrik Clarke

Jan 1, 1915 — July 16, 1998

John Henrik Clarke was born January 1, 1915 in Union Springs, Alabama and died July 16, 1998 in New York City. His mother, Willie Ella Mays Clark, was a washerwoman who did laundry for $3 a week. His father was a sharecropper. As a youngster Clark caddied for Dwight Eisenhower and Omar Bradley "long before they became Generals or President," Clarke recalls in describing his upbringing in rural Alabama.

Clarke was inspired by his third grade teacher, Ms. Harris, who "convinced me that one day I would be a writer." But before he became a writer he became a voracious reader. Inspired by Richard Wright's Black Boy, Clarke went to New York via Chicago. He enlisted in the army and earned the rank of Master Sergeant. After mustering out, Clarke moved to Harlem and committed himself to a lifelong pursuit of factual knowledge about the history of his people and creative application of that knowledge. Over the years, Clarke became both a major historian and a man of letters. Although he is probably better known as a historian, his literary accomplishments were also significant. He wrote over two hundred short stories. "The Boy Who Painted Christ Black" is his best known short story. Clarke edited numerous literary and historical anthologies including American Negro Short Stories (1966), an anthology which included nineteenth century writing from writers such as Paul Laurence Dunbar and Charles Waddell Chestnut, and continued up through the early sixties with writers such as LeRoi Jones (Amiri Baraka) and William Melvin Kelley. This is one of the classic collections of Black fiction.

 

Reflective of his commitment to his adopted home, Clarke also edited Harlem, A Community in Transition and Harlem, U.S.A. Never one to shy away from the difficult or the controversial, Clarke edited anthologies on Malcolm X and a major collection of essays decrying William Styron's "portrait" of Nat Turner as a conflicted individual who had a love/hate platonic and sexually-fantasized relationship with Whites. In both cases, Clarke's work was in defense of the dignity and pride of his beloved Black community rather than an attack on Whites. What is significant is that Clarke did the necessary and tedious organizing work to bring these volumes into existence and thereby offer an alternative outlook from the dominant mainstream views on Malcolm X and Nat Turner, both of whom were often characterized as militant hate mongers. Clarke understood the necessity for us to affirm our belief in and respect for radical leaders such as Malcolm X and Nat Turner. It is interesting to note that Clarke's work was never simply focused on investigating history as the past, he also was proactively involved with history in the making. As a historian Clarke also edited a book on Marcus Garvey and edited Africa, Lost and Found (with Richard Moore and Keith Baird) and African People at the Crossroads, two seminal historical works widely used in History and African American Studies disciplines on college and university campuses. Through the United Nations he published monographs on Paul Robeson and W.E.B. DuBois. As an activist-historian he produced the monograph Christopher Columbus and the African Holocaust. His most recently published book was Who Betrayed the African Revolution?

 

In the form of edited books, monographs, major essays and book introductions, John Henrik Clarke produced well over forty major historical and literary documents. Rarely, if ever, has one man delivered so much quality and inspiring literature. Moreover, John Henrik Clarke was also an inquisitive student who became a master teacher. During his early years in Harlem, Clarke made the most of the rare opportunities to be mentored by many of the great 20th century Black historians and bibliophile. Clarke studied under and learned from men such as Arthur Schomburg, William Leo Hansberry, John G. Jackson, Paul Robeson, Willis Huggins and Charles Seiffert, all of whom, sometimes quietly behind the scenes and other times publicly in the national and international spotlight, were significant movers and shakers, theoreticians and shapers of Black intellectual and social life in the 20th century. From the sixties on, John Henrik Clarke stepped up and delivered the full weight of his own intellectual brilliance and social commitment to the ongoing struggle for Black liberation and development. Clarke became a stalwart member and hard worker in (and sometimes co-founder of) organizations such as The Harlem Writers Guild, Presence Africaine, African Heritage Studies Association, the Association for the Study of Negro Life and History, the National Council of Black Studies and the Association for the Study of Classical African Civilizations.

 

Formally, Clarke lectured and held professorships at universities worldwide. His longer and most influential tenures were at the Africana Studies and Research Center at Cornell in Ithaca, New York, and in African and Puerto Rican Studies at Hunter College in New York City. He received honorary degrees from numerous institutions and served as consultant and advisor to African and Caribbean heads of state. In 1997 he was the subject of a major documentary directed by the noted filmmaker Saint Claire Bourne and underwritten by the Hollywood star Westley Snipes. John Henrik Clarke is in many ways exemplary of the American ethos of the self-made man. Indicative of this characteristic is the fact that Clarke changed his given name of John Henry Clark to reflect his aspirations. In an obituary he penned for himself shortly before his death, John Henrik Clarke noted "little black Alabama boys were not fully licensed to imagine themselves as conduits of social and political change. ...they called me 'bubba' and because I had the mind to do so, I decided to add the 'e' to the family name 'Clark' and change the spelling of 'Henry' to 'Henrik,' after the Scandinavian rebel playwright, Henrik Ibsen. I like his spunk and the social issues he addressed in 'A Doll's House.' ...My daddy wanted me to be a farmer; feel the smoothness of Alabama clay and become one of the first blacks in my town to own land. But, I was worried about my history being caked with that southern clay and I subscribed to a different kind of teaching and learning in my bones and in my spirit." Body and soul, John Henrik Clarke was a true champion of Black people. He bequeathed us a magnificent legacy of accomplishment and inspiration borne out of the earnest commitment of one irrepressible young man to make a difference in the daily and historical lives of his people. Viva, John Henrik Clarke!

 

John Henrik Clarke's Books

 

John Herik Clarke's lectures

Dr Yosef Ben Jochannan

Professor Yosef Ben Jochannan is an Egyptologist. Having taught at Cornell University for over 15 years, Dr. Ben, as he is affectionately known, has lectured widely on both sides of the Atlantic. His theme - the ancient civilizations of Egypt. His presentations have placed him in great demand by students and community groups, especially those of African descent. Perhaps the high regard he enjoys today stems from his long, unwavering theme that the ancient civilizations along the Nile were African. We preached that the so-called major western religions were white folk's religions and offered the historically incorrect but universally accepted blond-haired, blue-eyed representation of Jesus Christ as proof that our enemy had become our deity. We quoted Dr. Carter G. Woodson, who said in his book, The Mis-education of the Negro, that the European destruction of African civilization was done under the guise of "saving souls." And we asked the rhetorical question, must one be dehumanized before one's soul is saved? In retrospect, we had allowed someone else to define our reality. Yoruba priestess, Iyanla Vanzant says your soul is saved when you accept that the spirit of God lives in you. She specifically says, "When you can look at yourself, accept who and what you are and love yourself unconditionally, your soul is saved. Your spirit is empowered." Dr. Ben's African Origins of the Major "Western Religions" was one of the vehicles I used on my journey through the empowerment of my spirit. "For more than five decades, Dr. Yosef ben-Jochannan, a master teacher, researcher, author, lecturer, has led what has now become a mass effort to emphasize African contributions to the world." African Origins of the Major "Western Religions: first published in 1970, continues to be one of Dr. Ben's most thought-provoking works. "By highlighting the African influences and roots of these religions (Judaism, Christianity and Islam), Dr. Ben reveals an untold history that many would prefer to forget."

 

His opening sentence sets the tone for the well-researched and documented work. Dr. Ben says, "I shall show that Judaism, Christianity, and Islam are as much African as they are Asian in origin, and in no sense what-so-ever European as the title, "Western Religions" suggests;" Dr. Ben's ultimate goal in this work is to show the definite links between exclusively indigenous traditional African learning systems with these so-called "Western Religions."

The first chapter is entitled: A Source of African Religions.

Dr. Ben shows how the "Mysteries of Egypt" were developed from the ancient religious rites of the indigenous Africans who once occupied the lands around the major great lakes of Central Africa and along the head-waters of the Nile River." And how the Mysteries of Egypt through the Egyptian Book of the Coming Forth by Day (Book of the Dead) gave rise to the so-called revealed religions.

Chapter 2, St. Augustine: African Influence in Christianity (The "Christian Church Fathers").

Dr. Ben says the death of St Augustine in 430 C.E. was the major event in Christendom's history which started the decline of power and control by the North African Church (the "Mother Church") In this chapter he discusses the influence St. Augustine and other indigenous Africans had on the development of the early Christian Church.

Chapter 3, Moses: African Influence on Judaism.

In the introduction, Dr. Ben has warned that, "to say at this time that Moses of the Hebrew (Jewish) religion and peoples, was an indigenous African (Black or Negro), would create a catastrophic consternation among theological racists ... This would not stop them from saying that "Moses was found floating down the Nile River in a bulrush basket." Dr. Ben says many people conveniently forget that the Nile River's source begins in Uganda. In this chapter, Dr. Ben also juxtaposes works from the Egyptian Book of the Dead with the Holy Bible and writings attributed to Solomon with those of Egyptian Pharaohs.

Chapter 4, Bilal: African Influence on Islam.

Hadzart Bilal ibn Rahab know simply as Bilal to most Muslims was a "tall and skinny, frizzled-hair indigenous Black man (African) of Ethiopia, East Africa." Bilal, a former slave in Arabia was the Holy Prophet's most ardent supporter and was responsible for the creation of much of what those of the Islamic faith believe about Heaven and also many of their original prayers and doctrines. Dr. Ben refers to Bilal as another Augustine with respect to his influence on the early development of Islam. Chapter 5, King, Mohammed, Divine, Matthews and Garvey: Religious New Dimensions. Dr. Ben discusses the influence of Martin Luther King, The Honorable Elijah Muhammad, Father Divine, Rabbi Wentworth Matthews, and Marcus Garvey on the religious scene in America. He says that although most of them did not receive the "Good Negro Seal of Approval," from the allegedly white liberal middle-class community of the United States, their influence cannot be denied.

Conclusion:

Dr. Ben concludes that the term "Western Religions" "is a misnomer and is as racist as it sounds." "Western Religions" like "Greek Philosophy," cannot escape its indigenous African origin says Dr. Ben. His conclusion leads one back to his introduction where he poses what he calls the "first question:" How much longer are we to remain outside of the religions we originated in our "Mysteries" in Egypt and other High-Cultures along the Nile?

Dr. Ben's Books

 

 

 

Dr. Ben's Lectures






Cheikh Anta Diop

29 December 1923 -7 February 1986

Cheikh Anta Diop, a modern champion of African identity, was born in Diourbel, Senegal on December 29, 1923. At the age of twenty-three, he journeyed to Paris, France to continue advanced studies in physics. Within a very short time, however, he was drawn deeper and deeper into studies relating to the African origins of humanity and civilization. Becoming more and more active in the African student movements then demanding the independence of French colonial possessions, he became convinced that only by reexamining and restoring Africa's distorted, maligned and obscured place in world history could the physical and psychological shackles of colonialism be lifted from our Motherland and from African people dispersed globally. His initial doctoral dissertation submitted at the University of Paris, Sorbonne in 1951, based on the premise that Egypt of the pharaohs was an African civilization--was rejected. Regardless, this dissertation was published by Presence Africaine under the title Nations Negres et Culture in 1955 and won him international acclaim. Two additional attempts to have his doctorate granted were turned back until 1960 when he entered his defense session with an array of sociologists, anthropologists and historians and successfully carried his argument. After nearly a decade of titanic and herculean effort, Diop had finally won his Docteur es Lettres! In that same year, 1960, were published two of his other works--the Cultural Unity of Black Africa and and Precolonial Black Africa. During his student days, Cheikh Anta Diop was an avid political activist. From 1950 to 1953 he was the Secretary-General of the Rassemblement Democratique Africain (RDA) and helped establish the first Pan-African Student Congress in Paris in 1951. He also participated in the First World Congress of Black Writers and Artists held in Paris in 1956 and the second such Congress held in Rome in 1959. Upon returning to Senegal in 1960, Dr. Diop continued his research and established a radiocarbon laboratory in Dakar. In 1966, the First World Black Festival of Arts and Culture held in Dakar, Senegal honored Dr. Diop and Dr. W.E.B. DuBois as the scholars who exerted the greatest influence on African thought in twentieth century. In 1974, a milestone occurred in the English-speaking world when the African Origin of Civilization: Myth or Reality was finally published. It was also in 1974 that Diop and Theophile Obenga collectively and soundly reaffirmed the African origin of pharaonic Egyptian civilization at a UNESCO sponsored symposium in Cairo, Egypt. In 1981, Diop's last major work, Civilization or Barbarism: An Authentic Anthropology was published.

 

Dr. Diop was the Director of Radiocarbon Laboratory at the Fundamental Institute of Black Africa (IFAN) at the University of Dakar. He sat on numerous international scientific committees and achieved recognition as one of the leading historians, Egyptologists, linguists and anthropologists in the world. He traveled widely, lectured incessantly and was cited and quoted voluminously. He was regarded by many as the modern `pharaoh' of African studies. Cheikh Anta Diop led throughout his life a patriotic struggle so that Africa might at long last get rid of the claws of cultural alienation which had lasted far too long, so that they would again become masters of a history which they had not lost before colonialism. "Black nations and culture" was within the context of an intense ideological struggle opposing the most awakened and conscious elements, the most politically awakened of the African elites to the tenants of colonial order who, to be witnesses to its collapse, were nonetheless less solid and untouchable. The European Africanists schools (all tendencies mixed) were unanimous in rejecting, more often without examining, the fundamental theses of Cheikh Anta Diop relating to the "cultural unity" of Africa to the migrations which, taking their source from the original neolithic basin had ended up in the present peopling of the continent; to the continuity of the national historical past of Africans. It is that, in the eyes of some, the works of the Senegalese historian appear a dangerous precedent susceptible, like every pioneering and innovative work, to incite dangerous vocations. This concern was based on at at least one point: the disintegration by Cheikh Anta Diop of the fundamental postulates of the European Africanist discourse. Thus we read: "This false attribution of values of Egypt qualified as white to a Greece equally white reveals a deep contradiction which is not the least proof of the black origin of Egyptian civilization" (Nations Negres et Culture, page 40, Vol II, Presence Africaine, 3 em edition).

 

Cheikh Anta Diop was not only an intellectual, he also had a past as a man of action who did not hesitate to embrace political militantism when he judged it necessary. It was in that regard that he published scathing and brilliant articles in "La voix d'Afrique", a journal of students of the RDA (Rassemblement Democratique Africain). One of his articles appeared in February, 1952, and already he had put (at an epoch where most African parliamentarians opted for a policy of compromise - not to say betrayal) on the agenda the question of independence and the federation of the ex-colonies.

One sees it, the political doctrine of Cheikh Anta Diop, consigned to "the economic and cultural foundations", having as a philosopher's stone the notion of unity under its federal or confederal; form. A certain number of factors converged to render indispensable a political unity: the imperatives of economic independence, industrial development, the inconstances of political entities issuing from colonialism, and the cultural unity of Black Africa. These theses, to say the truth, are neither new nor original. One remembers the iterinary of Kwame Nkrumah, almost all of whose works and, in particular the famous book entitled "Africa Must Unite", offer a brilliant illustration. Nevertheless, in the light of the political experiences of African states since 1960, one realizes that as regards the economic, political and cultural necessities of unity in order to formulate an ideology of development and liberation, they are notoriously insufficient. Such a move can only end up in a voluntarist and idealist practice which substitutes the categorical imperative of unity for contradictions and objective movements of African societies - the pseudoSenegambia Confederation is a patent example of it. Here resides one of the major contradictions which undermines the work. In effect, no infallible mathematical law has yet demonstrated that because the ancient past of a people was brilliant, so its future must, with the fatality of bronze law equally be. Undoubtedly, it has to be underscored (and deplored) that in his persistence, by the way quite judicious, to defend the thesis of "Black Egypt", the author did not analyse the concrete social realities of the African peoples in a satisfactory way; far from being homogeneous, far from constituting the only and same group of democratic and colonized, (who were disunited by interests fundamentally antagonistic, which explain the present impasses having names such as Rwanda-Burundi, Nigeria an so on and so forth. Only these contradictions explain the relatively inefficient character of an action which, at the RDA, as at the level of the Senegalese block of masses (which later became RND - National Democratic Assembly), only realized ephemeral successes. It is now the lot of today's African generation and that of tomorrow to tap the energy emanating from the monumental heritage that Cheikh Anta Diop has bequeathed to us, to propel Africa into the first row of the international community in order to remake it as a continent of inventions and liberty. This is the challenge that the pharoah of knowledge (the ancestor of our future) has bequeathed as heritage to the African youth.

 

Cheikh Anta Diop's Books

 

 

 

 

 

Dr. Frances Cress Welsing

Frances Cress Welsing (born March 18, 1935 in Chicago is a psychiatrist practicing in Washington, D.C.. She is noted for her "Cress Theory of Color Confrontation", which explores the practice of white supremacy. She is the author of The Isis Papers; The Keys to the Colors.

Cress Welsing states that a system is practiced by the global white minority, on both conscious and unconscious levels, to ensure their genetic survival by any means necessary. According to Cress Welsing, this system attacks people of color, particularly people of African descent, in the nine major areas of people's activity: economics, education, entertainment, labor, law, politics, religion, sex and war. Cress Welsing believes that it is imperative that people of color, especially people of African descent, understand how the system of white supremacy works in order to dismantle it and bring true justice to planet Earth. In The Isis Papers she postulates the melanin theory, a hypothesis that white people are the genetically defective descendants of albino mutants. She posits that because of this defective mutation, they may have been forcibly expelled from Africa, among other possibilities. Welsing proposes that, because it is so easy for pure whiteness to be genetically lost during interracial breeding, light-skinned peoples developed an aggressive colonial urge and their societies dominated others militarily in order to preserve this light-skinned purity. Welsing ascribes certain inherent and behavioral differences between black and white people to a "melanin deficiency" in white people. Welsing proposes what she calls a "functional definition of racism":

Functional Definition Of Racism = White Supremacy = Apartheid: As a black behavioral scientist and practicing psychiatrist, my own functional definition of racism (white supremacy) is as follows: "Racism (white supremacy) is the local and global power system and dynamic, structured and maintained by persons who classify themselves as white, whether consciously or subconsciously determined; which consists of patterns of perception, logic, symbol formation, thought, speech, action, and emotional response, as conducted, simultaneously in all areas of people activity (economics, education, entertainment, labor, law, politics, religion, sex, and war); for the ultimate purpose of white genetic survival and to prevent white genetic annihilation on planet Earth - a planet upon which the vast and overwhelming majority of people are classified as nonwhite (black, brown, red and yellow) by white skinned people, and all of the nonwhite people are genetically dominant (in terms of skin coloration) compared to the genetic recessive white skin people."

Welsing discusses her "Unified Field Theory Psychiatry" as a broader framework, encompassing biology, psychology, and physics, as prerequisite to understanding the etiology of a unified field of energy phenomena, specifically the "behavior-energy" underlying racial conflict. She states that her position is more analogous to the "determinist" model of physicist Albert Einstein, than to the "indeterminacy" theories of Max Born and Werner Heisenberg. Furthermore, she asserts that both homosexuality and sexism are necessarily derived from this behavior-energy system. As a psychiatrist, a large part of Welsing's writings also pertain to Freudian theory, and particularly to analysis of the meaning of symbols. She presents an extensive interpretation of broad categories of symbolic objects: guns and weapons, Christ and the Holy Cross, ball games, boxing, smoking objects, paper money and gold. Other essays concern the meaning and symbolism of rape and of justifiable homicide. Her analysis of mass-homicide, or genocide, concludes that the Holocaust and systematic destruction of European Jewry was caused by white fear of genetic annihilation by "non-Aryan" peoples. Therefore she believes that the function of Jews as a "Chosen People" is to illustrate to all non-white ethnicities that they are in peril of extermination:

No matter how much you may shrink the size of your nose, no matter how many doctors, lawyers, judges, professors, scholars you may produce, no matter how many Einsteins, Freuds, Marxes, or Rubensteins you produce, no matter how much money, diamonds, and gold you may obtain, if you are classified as "non-white" under the conditions of white supremacy domination, when the hammer of white supremacy falls, you will be under that hammer.

According to Welsing, various cultural practices express white people's sense of their own inferiority:

On both St. Valentine's Day and Mother's Day, the white male gives gifts of chocolate candy with nuts…. If his sweetheart ingests "chocolate with nuts", the white male can fantasize that he is genetically equal to the Black male…. Is it not also curious that when white males are young and vigorous, they attempt to master the large brown balls, but as they become older and wiser, they psychologically resign themselves to their inability to master the large brown balls? Their focus then shifts masochistically to hitting the tiny white golf balls in disgust and resignation — in full final realization of white genetic recessiveness.

Welsing further contends that chauvinism of white males is rooted in envy, "because Black is always genetically dominant to white": ...I have said all of the above to state that, yes, there is envy in the white supremacy culture, but it began with the white male's envy of the genetic power residing in the Black male's testicles and phallus. Perhaps there was also envy of the comparatively longer length of the Black phallus. The sense of his relative genetic weakness and inferiority compared to Black males (because Black is always genetically dominant to white) caused the white male to attempt to project "inferiority" on white females as well.

Dr. Frances Cress Welsing's Book

Dr. Frances Cress Welsing speeches

Dr. Chancellor Williams

1898-1992

Of the recent towering figures in the struggle to completely eradicate the pervasive racial myths clinging to the origins of Nile Valley Civilization, few scholars have had the impact of Dr. Chancellor James Williams (1898-1992). Chancellor Williams, the youngest of five children, was born in Bennetsville, South Carolina December 22, 1898. His father had been a slave; his mother a cook, nurse, and evangelist. A stirring writer, Chancellor Williams achieved wide acclaim as the author of the 1971 publication, The Destruction of Black Civilization--Great Issues of a Race from 4500 B.C. to 2000 A.D.

Totally uncompromising, highly controversial, broadly sweeping in its range and immensely powerful in its scope, there have been few books published during the past half-century focusing on the African presence in antiquity that have so profoundly affected the consciousness of African people in search of their historical identity. Dr. John Henrik Clarke, now an ancestor and a contemporary of Dr. Williams and one of our most outstanding scholars, described The Destruction of Black Civilization as "a foundation and new approach to the history of our race." In The Destruction of Black Civilization Chancellor Williams successfully "shifted the main focus from the history of Arabs and Europeans in Africa to the Africans themselves--a history of the Blacks that is a history of Blacks."

The career of Chancellor Williams was spacious and varied; university professor, novelist, and author-historian. He was the father of fourteen children. Blind and in poor health, the last years of Dr. Williams' life were spent in a nursing home in Washington, D.C. His contributions to the reconstruction of African civilization, however, stand as monuments and beacons reflecting the past, present and future of African people.

 

Dr. Chancellor's Books

Dr. Chanellor's Interview

 

Dr. Asa Hilliard August 1933-August 12 2007

A professor of educational psychology, Asa Hilliard III was born in Galveston, Texas, on August 22, 1933. Dr. Asa G. Hilliard III was the Fuller E. Callaway Professor of Urban Education at Georgia State University, with joint appointments in the Department of Educational Policy Studies and the Department of Educational Psychology and Special Education. A teacher, psychologist, and historian, he began his career in the Denver Public Schools. He earned a B.A. in Educational Psychology, M.A. in Counseling, and Ed.D. in Educational Psychology from the University of Denver, where he also taught in the College of Education and in the Philosophy colloquium of the Centennial Scholars Honors Program. Dr. Hilliard served on the faculty at San Francisco State University for eighteen years.

　

During that time he was a Department Chair for two years, Dean of Education for eight years, and was consultant to the Peace Corps and Superintendent of Schools in Monrovia, Liberia for two years. He has participated in the development of several national assessment systems, such as proficiency assessment for professional educators, and developmental assessments of young children and infants. He had been active in forensic psychology, serving as an expert witness on the winning side in several landmark federal cases on test validity and bias.

　

Dr. Hilliard is a founding member of the Association for the Study of Classical African Civilizations and served as its first Vice President. He was the co-developer along with Listervelt Middleton, of a popular educational DVD series, Free Your Mind, Return To The Source: African Origins, as well as having produced videotapes and educational materials on African History through his production company, Waset Education Productions. Dr. Hilliard wrote numerous technical papers, articles, and books on testing, Ancient African History, teaching strategies, public policy, cultural styles, and child growth and development. In addition, he consulted with many of the leading school districts, universities, government agencies, and private corporations on valid assessment, curriculum equity and teacher training. Several of his programs in pluralistic curriculum, assessment, and valid teaching have become national models.

Dr. Hilliard's Lectures

Dr. Leonard Jeffries

Author/Educator/Activist

Leonard Jeffries was born and raised in Newark, New Jersey, educated in Newark Public Schools, graduated from Sussex Avenue School in 1951, after completing Roseville Avenue School which he attended up to the 6th grade. He was born on January 19, 1937 at the Women and Children's Hospital on Central Avenue and 10th Street. They say, "It takes a whole village to raise a child." And Newark provided that experience. Newark was made up of many African villages or sections of our city. His special village was the 14th Street neighborhood in the Roseville Section. All of the families took care of one another. He lived on 14th Street across from the Spelmans (the late Rev. Dr. Harry Spelman, his son and Dr. Robert Spelman), The Fosters (the late Dr. Albert Foster), the Olivers, the Chrenshaws, and many others. His mother's family lived on 13th Street and his father's family lived on 12th Street.

Most of the families and youth went to the church down the block—Mount Sinai Baptist Church. All children developed a sense of self-worth and race pride. As a teenager, Lenny sensed he was on a mission. He was interested in the formation of our young men and women. His formal education came from the Newark Public School system were he became President of his graduation class at Sussex Avenue School, January 1951. His later schooling was at McKinley Jr. High School and Barringer High School where he graduated with honors. Jeffries had heard about the [Crossroads] program a few years early, but listening to Dr. Robinson that day in the chapel of Lafayette College (in Easton, Pennsylvania he was a student) he was "transformed." "Listening to this man talking about the need to work with Africa…tears came to my eyes. It was as if he was talking to me!", remembers Jeffries.

The following summer, Jeffries took his first trip to Africa with Crossroads. His apparent leadership abilities and proficiency in French made him as asset to the program. He was brought on the Crossroads staff, and by the summer of 1962, was the group leader of a trip to Senegal. By 1964, he had traveled to Africa a dozen times. To date (though he has stopped counting) he has traveled to Africa more than 40 times—usually leading groups of young people whose lives might be as touch by Africa as his was. His experiences in Africa shaped his academic ambition and, ultimately, his career. He switched from a budding lawyer to a political scientist, left law school and sought a master's degree in international affairs. Later, he worked on his Ph.D. in the Ivory Coast. Studying economics and politics. He was struck by the extent to which African studies, as taught in the educational institutions, was from the imperialistic view.

It was not long before he began challenging the "authorities" on Africa in intellectual circles.
His lectures, writings, and the single class he was teaching at City College (prior to a Black Studies Department) put him in contact with his peers at the time; and in 1969, he and historian John Henrik Clarke established the African Heritage Studies Association. That same year, his friend James Turner was called to Cornell University, and Jeffries to San Hose State University in California, to set up their first Black Studies programs. Thus, Jeffries began to build on firm ground his own vision of a curriculum based on the "African world focus." His program objectives were: A. Community orientedB. Reach overseas to Africa C. Reach out to the Caribbean. He was to break with previously structured master and Ph.D. programs—his goal being to link academic activities to the community, and root Black history to its existence prior to slavery. Dr. Jeffries has stated, "Africaness is not something that limits you to a corner of humanity…it expands you universally."

^{Dr. Leonard's DVD}

 

 

Dr. Leonard's Lecture

 

Kwame Nkrumah

Kwame Nkrumah became the first prime and later president of Ghana. He was born on September 21, 1909, at Nkroful in what was then the British-ruled Gold Coast, the son of a goldsmith. Trained as a teacher, he went to the United States in 1935 for advanced studies and continued his schooling in England, where he helped organize the Pan-African Congress in 1945. He returned to Ghana in 1947 and became general secretary of the newly founded United Gold Coast Convention but split from it in 1949 to form the Convention People's party (CPP). After his 'positive action' campaign created disturbances in 1950, Nkrumah was jailed, but when the CPP swept the 1951 elections, he was freed to form a government, and he led the colony to independence as Ghana in 1957.

 

 

A firm believer in African liberation, Nkrumah pursued a radical pan-African policy, playing a key role in the formation of the Organization of African Unity in 1963. As head of government, he was less successful however, and as time passed he was accused of forming a dictatorship. In 1964 he formed a one-party state, with himself as president for life, and was accused of actively promoting a cult of his own personality. Overthrown by the military in 1966, with the help of western backing, he spent his last years in exile, dying in Bucharest, Romania, on April 27, 1972. His legacy and dream of a "United States of African" still remains a goal among many. Nkrumah was the motivating force behind the movement for independence of Ghana, then British West Africa, and its first president when it became independent in 1957. His numerous writings address Africa's political destiny.

 
Kwame Nkrumah documentary

Dr. Na'im Akbar

Dr. Akbar was born and received his early education in the segregated South prior to the desegregation of public and educational facilities. In his late adolescence, he left this exclusively African-American social environment to become a college student at the University of Michigan. He remained at the Ann Arbor campus of the University of Michigan for the completion of his B.A., M.A. and Ph.D., degrees in psychology. Upon completion of his Ph.D. from the University of Michigan, he was invited to join the Psychology faculty at prestigious Morehouse College in Atlanta, Georgia. He rapidly progressed from an Assistant Professor to the position of Department Chairman within two years and remained at Morehouse as a model teacher and administrator for a total of five years. In 1975 he left Morehouse College to become the Director the Office of Human Development for the (then) Nation of Islam in Chicago and gained international prominence for his publications and ideas which were projected from this post. He subsequently served on the faculty of Norfolk State University and eventually joined the psychology faculty of Florida State University where he has remained since 1979.

Dr. Akbar is a Life Member and has remained active in the Association of Black Psychologists since two years after its founding in 1968. He served on the Board of Directors of this prestigious professional organization for numerous terms and was elected president of the Organization in 1987. This international organization, which is the largest Black mental health professional association in the world, has bestowed all of its most prestigious honors on this distinguished psychologist and scholar. In the late 1980’s Dr. Akbar formed his own publishing company, Mind Productions and Associates and a private consulting company, Na’im Akbar Consultants. As president and CEO of these companies, Na’im Akbar has been able to expand his teaching to a worldwide classroom, gain greater control over the dissemination of his ideas and to target his work into areas subject to his determination. These companies have permitted him considerable independence in his thinking and maximum self-determination in the use of his energies for the advancement of African people. The companies currently employ five people who engage in the service of broad dissemination of ideas and services to enhance the holistic development of African people.

Dr. Akbar's Books

 

Dr. Akbar's Lectures




Dr Wade Nobles

Dr. Wade W. Nobles is an experimental social psychologist, who received his Ph.D. from Stanford University. He has a special interest in the social, ethnic and cultural relativity of social science, research and evaluation models. Dr. Nobles is a prominent theoretical scientist in the fields of African Psychology, cross-cultural and ethno-human functioning. He is one of the leading researchers on social systems and psycho-cultural development. In addition to his research interest in the area of African-American family dynamics, his research interest also covers the psychological aspects of mythology, Black child development, parenting and systems of human transformation and development. Dr. Nobles is the founder and Executive Director of the Institute for the Advanced Study of Black Family, Life and Culture, Inc., and a full-time, tenured professor in the Department of Black Studies, the School of Ethnic Studies at San Francisco State University. He is also the founder and Director of the Center for Applied Cultural Studies and Educational Achievement (CACSEA), a California State University System educational research center dedicated to studying and developing models of culturally consistent educational pedagogy and praxis relative to African-American educational excellence. Since its inception CACSEA has been devoted to applying the ideas and teachings of Dr. Nobles and other African educators and scholars to the improvement of Black education. For the past four years CACSEA has held formal summer teacher training institutes and has trained over eight hundred teachers in its unique "touching the spirit" pedagogy. In recognition of his scholarship and community work, Dr. Nobles was appointed to serve on the California State Commission on the Status of the African American Males.

 

As the Director of the Institute, Dr. Nobles has served as the leader of numerous community based development initiatives. He founded and created the HAWK Manhood Development and Transformation Rites of Passage Training of Trainers Program, which has over fifteen sites throughout the United States and a female prototype, the Aset Society. He has written and conducted over sixty seven funded community based research, training and development projects. In his capacity as a nationally recognized community grounded scholar and researcher, he served as the chief architect and scholar-in-residence for the McClymonds African Centered Science, Culture and Technology High School Transformation Project. Dr. Nobles served as the chief Co-designer for the Congress of National Black Church's development of a Conceptual Intervention Model for Non-Insulin Dependent Diabetes in African American Women and the Association of Black Psychologists' African Centered Behavioral Change Model for the Prevention of HIV/AIDS and other STDs. He currently serves as the chief consultant for the Kansas City Missouri School Districts K-12 African Centered Schools Program. Dr. Nobles has served as a delegate to the White House Conference on Families; was a member of the President's Commission on Mental Health and is one of the most sought after scholars, trainers and consultants in the country. He has established an international reputation and for a decade was a participant/convenor of an international group of Black scholars meeting in Trinidad, the Virgin Islands, East Africa and the USA. In 1983 he was invited as 1 of 200 internationally recognized scholars - theologians from around the world to attend a conference on emerging religious theologies in Portugal. Since 1996, he has co-led "The Enyimnyam Project", a unique and special study-development project designed to connect Africans from the Diaspora with Africans from the continent by having Africans from the USA actually experiencing the "lived experiences" (work and play) of the people of Ghana via development projects that intentionally address the question of life's purpose, path, pain, direction and destiny.

While serving as the National President of the Association of Black Psychologists (1994-95), Dr. Nobles helped to create the Association's international health initiative. This initiative included the drafting and signing of the "African Healers Covenant" between the Association of Black Psychologists and the Ghana National Association of Traditional Healers and the Federation of Traditional Healers. The African Healers Covenant calls for the on-going exchange of practitioners, interns and students as well as collaborative research, cross-training, technical assistance and informational and skills transfer. Dr. Nobles is an expert presenter-trainer in the fields of African Psychology, Black family dynamics, youth development, African centered education and behavioral change, culturally consistent systems theory, substance abuse prevention training, community generated ritual development, and traditional African spiritness and healing. He has lectured, trained, worked and designed community based development projects throughout the United States, England, Japan and Africa. In 1996, Dr. Nobles received the high honor of being enstooled as the Nkwasohene of Akwasiho-Kwahu Region of Ghana West Africa. His stool name is Nana Kwaku Berko I and he is responsible for every aspect of development for the people of Akwasiho and the Kwahu region. Upon being enstooled as an African sub-chief for development, Dr. Nobles has been reintegrated back into the ancient clan system of the royal chieftancy of the Akan civilization.

 

Dr. Wade Nobles' Lectures

 

 

 

 

Wayne B Chandler

Wayne B. Chandler MS, CPH, SCE, is the author of Ancient Funiture: The Teachings and Prophetic Wisdom of the Seven Hermetic Laws of Ancient Egypt and “The Brighter side of Darkness: A Light Warrior's Guide to Inner Alchemy and Spiritual Transformation” (Projected Publication 2008). Chandler is an Anthro-photojournalist specializing in African and Asian civilization, philosophy and culture. From 1985 to 1995 Chandler was a regular contributor and co-author of the J.A.C. (Journal of African and Asian Civilizations), a series of books produced annually and edited by Professor Ivan Van Sertima and published by Rutgers University. He has collaborated with legendary Jazz Musician Randy Weston on two albums: “Khepera” and the later release of “Ancient Future”, which was titled after Chandler’s Book of the same name. He also has collaborated with Mr. Weston in the artist-in-residence program (fall 2004) at NYU on the “Power of Sound and Mantra” as it pertains to the healing of the human body, mind and spirit.

Wayne B. Chandler is a motivational speaker and workshop facilitator who has lectured around the world. He began his study of Yoga spiritual science in the early 70s under the guidance of Swami Vishnudevenanda where he learned the Sivananda system of Hatha yoga and Pranayama. In 1981 he began his study of Iyengar Yoga under the instruction of John Shumacher where he achieved strong standing in the advanced levels of that system. Chandler is also certified in the powerful healing techniques of B.E.E.M.S. (bio electric energy management systems), Pranic and Chakra healing under the tutelage of Choa Kok Sui, Spiritual Sexual Alchemy, Core Energetics and Brainwave Therapy as instructed by Mantak Chia and Ms. Minke DeVoss. He is also certified in Tui Na, one of the pillars of traditional Chinese medical science and Tao Yin Yoga as taught by Mantak Chia. As an expert in the field of Bio-Energetic Therapy, Chandler has trained other healers from various modalities instructing them in how to affect healing conditions with patients without using their own bio-energetic life force. He has conducted these workshops in Jamaica, Florida, Costa Rica, Maui, and Fiji.

Mr. Chandler is a martial artist with over 25 years of experience. He is trained in the systems of Northern Chinese Kung-fu (Chung Chuan or Long Fist). He also has extensive training in the African based martial art of Capoeira in which he has been an instructor in both Washington DC and Cleveland Ohio for a total of 13 yrs. Wayne has also studied under the noted martial arts expert Kilindi Iyi in martial strategy, application, and energetic displacement. He currently studies the internal martial arts system of Pa Kua. Wayne currently resides in Cleveland Ohio where he is the Co-Chair of ASHE Inc., a business dedicated to the reformation of the educational process in public schools through an alternative integrated curriculum and environmental strategy. ASHE Inc. operates three schools known as the Phoenix Village Academy that successfully follow this new model. ASHE Inc. also acts an in state sponsor for 12 other schools in Northern Ohio determining policy and educational direction.

Wayne Chandler's Book
Wayne Chandler's Lecture

George G. M. James

Dr. George Granville Monah James was born in Georgetown, Guyana, South America. He was the son of Reverend Linch B. and Margaret E. James. George G. M. James earned Bachelor of Arts, Bachelor of Theology and Master of Arts degrees from Durham University in England and was a candidate there for the D. Litt degree. He conducted research at London University and did postgraduate work at Columbia University where he read for his Ph.D. Dr. James earned a teaching certificate in the State of New York to teach mathematics, Latin and Greek. James later served as Professor of Logic and Greek at Livingston College in Salisbury, North Carolina for two years, and eventually taught at the University of Arkansas, Pine Bluff. Dr. James was the author of the widely circulated Stolen Legacy: The Greeks Were Not the Authors of Greek Philosophy, But the People of North Africa, Commonly Called the Egyptians--a controversial text originally published in 1954 and reprinted a number of times since. Professor William Leo Hansberry reviewed Stolen Legacy in the Journal of Negro Education in 1955, and noted that:

"In Stolen Legacy an author with a passion for justice and truth champions a startling thesis with which most of the little volume's readers--Hellenophiles in particular--will no doubt strongly disagree. In this work Professor James dares to contend and labor to prove, among others, that 'the Greeks were not the authors of Greek philosophy', that 'so-called Greek philosophy' was based in the main upon ideas and concepts which were borrowed without acknowledgement--indeed 'stolen'--by a few wayward and dishonest Greeks from the ancient Egyptians."

Stolen Legacy was written during Dr. James' tenure at the University of Arkansas at Pine Bluff. As of today, there is not even a copy of the book in the University library. There is no statue or bust of Dr. James on the campus. There is no plaque of Dr. James adorning the campus walls. There is not even a certificate to note Dr. James' existence or that he even lived. This is at an historically Black college!

Dr. James's tragic death, under mysterious circumstances, reputedly, came shortly after Stolen Legacy's publication. To date, no significant biography of James has been presented.

George Jame's Book

 

J. A. Rogers

Joel Augustus Rogers was a prolific self-trained historian, photo-anthropologist, novelist, and journalist who spoke and read fluently four different languages (Spanish, French, German, and Portuguese). known for making aware the African presence and accomplishments in the world, Joel Augustus Rogers was born September 6, 1883 in Negril, Jamaica. Very little is known about his early schooling. The historian is said to have had a "good basic education" but lacked higher formal education.
J.A. Rogers immigrated to the United States in 1906 and became a naturalized citizen in 1917. Despite his light... complexion and mulatto background, Rogers bitterly discovered that Black people were all treated the same, no matter the complexion. Rogers, however, rejected the dogma of white superiority, even as a child. In a class and color conscious Jamaica, the young Rogers observed, "I had noticed that some of my schoolmates were unmixed blacks and were, some of them, more brilliant than some of the white ones." Rogers grew up around Blacks who were physicians and lawyers--graduates of "the best English and Scottish Universities." This realization that the doctrine of white superiority was contradicted by the talent and expertise of Black intellect inspired Rogers to begin his research into the Black experience.

 

After serving in the British Royal Army, he migrated to the United States in 1906, although he did not become a citizen until 1917. Despite having no formal postsecondary education, he learned French, German, Portuguese, and Spanish, and researched European and African library and museum archives. But Rogers' lack of proper scholarly credentials increased the difficulty that, as an African American, he already had in getting his work published, forcing him to publish much of it himself. Furthermore, because his research led him to radical conclusions, few of his scholarly contemporaries recognized him, and later historians who confirmed his claims have left him largely nacknowledged. J.A. Rogers published his first book, the 87 page "From Superman to Man" in 1917. At the time he wrote the book, he was working as a Pullman porter out of Chicago. Rogers had gone to Chicago to Study art. Rogers was one of the first and few African historians to use art extensively in helping to validate the achievements of African people. J.A. Rogers' search for truth led him to examine the African blood lines of Europeans and Americans. His signal work, "Nature Knows No Color-Line" and the three-volume set, "Sex and Race" destroyed the myth of Aryan race purity.
J.A. Rogers' other historical focus was on producing biographical portraits of prominent African personages. In 1931, he published "The World's Greatest Men of African Descent" and in 1947, published "The World's Great Men of Color 3000 B.C. to 1946 A.D." Joel Augustus Rogers died on his birthday, September 6, 1966. J.A. Rogers was a self-educated bibliophile who dedicated his life to collecting information about black people throughout history. His work was carefully researched, but few 'scholars' of the time (black or white) would give credit to a self-educated man. Later, Emperor Haile Selassie summoned him to Ethiopia where he was given highest honors for his scholarly achievements. Today, more and more people are 'rediscovering' his works.

 

J.A Rogers' Books