African Holocaust the Definitive African History and Cultural Site

Until lions tell their tale, the story of the hunt will always glorify the hunter

– African Proverb

Power concedes nothing without a demand. It never did and it never will

– Frederick Douglass

The most pathetic thing is for a slave who doesn't know that he is a slave

– Malcolm X

Every man is rich in excuses to safeguard his prejudices, his instincts, and his opinions.

– Ancient Egypt

Until the Story of the hunt is told by the Lion, the tale of the hunt will always glorify the hunter.

– African Proverb

What kind of world do we live in when the views of the oppressed are expressed at the convenience of their oppressors?

– 'Alik Shahadah

We are not Africans because we are born in Africa, we are Africans because Africa is born in us.

– Chester Higgins Jr.

Leave no brother or sister behind the enemy line of poverty.

– Harriet Tubman

Until the Story of the hunt is told by the Lion, the tale of the hunt will always glorify the hunter

African Proverb

African Holocaust (Est. 2001) is a non-profit civil society dedicated to the progressive study of African history and culture. The society is loosely composed of diverse array of African scholars and writers, who share the desire use critical thinking to represent and restore an authentic, reflexive, honest, inclusive and balanced study of the African experience, past and present.

The site is a platform to educate, empower and enlighten. Enhancing the visibility of African history and culture, while adding clarity from an African ethical and cultural standpoint. African Holocaust Society does not at any stage advocate binary history or propaganda: The facts remain the facts, while the analysis is within African paradigms.

We reject all manifestations of oppression (From South Africa to Palestine), ignorance, racism, globalization, monoculturalization, cultural imperialism, gender suppression, religious intolerance (Islamophobia, antisemitism, etc), and ethnic hatred. We create new opportunities for the potential of marginalized people by addressing institutional racism, which has stymied hope and multicultural contributions.

African Holocaust does authentic in-house research. We use primary and secondary sources. We went to Sudan and Egypt for African Kingdoms, we went into the libraries of Timbuktu, mosque in Ethiopia for Islam and Africa,. We meet with the patriarch of the Ethiopian Orthodox church for African and Christianity. This research is then submitted to various academics for peer review. No featured article is published without this feedback. [note]

Contributors to the AHS go direct to the politicians and sources for most of our content. In places like Mali, South Africa, Kenya, Tanzania, Sudan, Gambia, Zimbabwe, Nigeria, and Ethiopia we have contributors and on-the-ground connections. We are part of global African think tanks, and scholarship communities. We have media access at the African Union, and other Pan-African meetings. For our African Marriage and religious web pages we physically documented the traditions. All of this research and information serves as the repository for African academics, think tanks, and progressive solutions for the African world. In addition this site is constantly reviewed by peers for quality and adherence to the ever rising threshold we place on quality research/scholarship.

We believe heavily in ethics, and the responsibility of information dissemination; and the consequences of that dissemination. To have a higher conversation, requires a higher state of consciousness. We hold that no information can flow above the state of the human mind, and therefore information dissemination dually requires a challenge to our cognitive capacity to process and apply information.

The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy

Martin Luther King, Jr.

AHS is truly independent, we have no attachment to the academic institutions of the European mainstream, or zero connection to any funding body. These two factors go a long way to explain why our site is unique, as the platform is open to those who submit well researched papers/articles.

MOTHERLAND: is an epic and unprecedented entry into the canon of African-owned cinema, which charts the glory and majesty of the Motherland (Enat Hager). Motherland is a film that unapologetically calls for African unity, self-determination and the African rebirth. ON DVD

The greatest mistake of the movement has been trying to organize a sleeping people around specific goals. You have to wake the people up first, and then you'll get action

Malcolm X

Our mission is to produce accessible bodies of work, which inform about African culture, contemporary issues, and history, within an institutionalized and African-cultured framework. And within this framework we believe that African people should be the primary authors of their history and economically profit from their cultural capital. It is hoped that this work will also serve as a multicultural dialogue to share and expand the African cultural/historical experience with the wider diverse World community. Our study of Africa is not a romantic enterprise, but moreover intended to enrich humanity through fostering plurality, and reinforcing the sanctity of life. We believe that only via the principles of self-determination and agency can African people globally continue to contribute their unique cultural experience to the forward flow of humanity.

Conscience is an open wound; only truth can heal it

Uthman Dan Fodio

The progressive African also has to be reflexivity. Sandelowski & Barroso (2002) explains: Reflexivity is a hallmark of excellent qualitative research and it entails the ability and willingness of researchers to acknowledge and take account of the many ways they themselves influence research findings and thus what comes to be accepted as knowledge. Reflexivity implies the ability to reflect inward toward oneself as an inquirer; outward to the cultural, historical, linguistic, political, and other forces that shape everything about inquiry; and, in between researcher and participant to the social interaction they share.

Why is an African space needed? Because the voice of the marginalized cannot be heard over the deafening thunder of Whiteness. To counter this gross inequity, the focus of this site deals with an African authentic world-view, which centralizes the issues, opinions and concerns of African people.

Racism poisons our life conditions. It makes people hate us before they even know us! They redefined us out of humanity so that a person from Iceland got a concept of us and they never saw us or interacted with us. So what they've done is poisoned how people relate to each other

Maulana Karenga

Inequity steals the hopes of people by marginalizing the potential contributions from a majority sector of humanity. The cure for AIDS, the cure for Cancer, the mission to Mars, the next Bob Marley, the next Malcolm X are trapped in a village somewhere in the so-called Third World. Trapped by institutionalized racism, trapped by the policies of the World Bank, trapped by a corrupt leadership. The biggest untapped resource is not in the ground, It is in the people but this future is stolen because of the injustices of this world.

Cowardice asks the question: is it safe? Expediency asks the question: is it political? Vanity asks the question: is it popular? But conscience asks the question: is it right

Martin Luther King, Jr.

Africa needs Trade not Aid

This site does not request donations; we only ask that you purchase the products available via this site and support the works of the authors.

This simple trade allows independent media to be sustainable and this site to stay running. The sooner Africa escapes the "funding" trap the sooner Africa will be free.

When funding is no longer a default solution in the African mind, it will spark a new generation of entrepreneurship and genius. New ways of creating capital wealth, and new ways of intra-African development.

If you cannot see special characters(ግዕዝ and عربي ) download by clicking here

No longer was reference made to African culture,it became barbarism. Africa was the 'dark continent'. Religious practices and customs were referred to as superstition. The history of of African society was reduced to tribal battles and internecine wars

Steve Biko

WHY STUDY HISTORY

Progressive Africans believe that African people should be agents of their own history and the dominant voice in African history. This history must conform to the African cultural paradigm while at the same time meeting the highest threshold of good scholarship. This however is separate from continuous viewing history through the political or racial lens. History must be looked at in connection to our modern day social dynamic but it must also be weighted within its time period. We must not superimpose modern thesis onto ancient history.

While there is a natural bias, inherent in all interpretation of historical events, the primary objectives still must be:

1.	To seek truth
2.	To learn from the past
3.	To absorb the spirit of human possibility
4.	To honor the moral obligation to remember

We do not study history to make Africa more divided, but to find connections to unite African interest. Every reader of history has a motive for why they want to discover, or obscure truth. It always has an objective (hidden or stated). For some it is race pride, others it is the justification of their claim to the spoils of inequity, to others still, it is a way to blame the past for their current failures. For the African Holocaust Society it is to reproduce the good habits and remove the bad habits that lead to failure and inequity.

Media has generally been very derogatory of African people. The African voice, culture and history is shown through European eyes. In order for equality to be served all people must begin to freely tell their stories and must own and control these stories. Self-determination demands that people be active agents in how their image and history is represented in a multicultural World. Culture and history are the property of a people, it is a birth right.

If every day an African from birth sees a casual association in the formula of:

White = Success = Wealth = Intelligent

Everything in media reinforces this, everything in the business environment backs this up. Even religious images confirm the supposed divine racial hierarchy of the European race. Now When Africa is conjured up we get the following equation

Africa/Blackness = Poor = Backward = Dependant = No Power = No Value

The final relationship between Blackness and Whiteness is therefore

White > Black

This entire formula is encoding in the global images which are the key source of information and the root of an inferiority complex. The challenge therefore is in the images and knowledge of self.

The key to uplifting the African psyche and spirit starts in understanding and formulating an authentic discourse into both history and culture. The question of ownership and control becomes central as it is vulgar for the art, history, culture, memory of a people to be constantly repackaged and owned by Europeans. Its speaks to the gross continuing oppression of the African Holocaust.

Repair the damaged, rejoin the separated, replenish the depleted, set right the wrong, strengthen the weak and weakened, and make flourish the fragile and undeveloped

Ancient Egypt, Serudj Ta

Pedagogy for African Studies

The first location of anything African starts with the re-evaluation of the pedagogy and paradigms. Even the most progressive minds of the African world are still responding to, and framing African history within that 15th century discovery paradigm created at the moment of European conquest.

'Progressive' African studies for most of the time has meant painting over the white walls of Eurocentrism with romance and pseudo-historical analysis. All of this is fundamentally based on race-pride projected back into history. Thus the "slave" reality of the African-American is imposed on sovereign African nations in antiquity— even nations like Ethiopia that had no similarities to the nations of West Africa. None of these places had a concept of modern race constructions, and none of them shared any striking similarities so much so to justify being lumped under the victim thesis. As a result conclusions on Africa still speak in the language of: victims, foreign, conquered " and black" people.

Habits of thought, reading, writing, and speaking which go beneath surface meaning, first impressions, dominant myths, official pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social context, ideology, and personal consequences of any action, event, object, process, organization, experience, text, subject matter, policy, mass media, or discourse

Critical Pedagogy

And as much as we celebrated a lot of post-colonial writers and their revisionism, what can be noticed (with the exception of people like Fanon) is a lot of it did not invoke the paradigm shift. They inherited all Eurocentrism false dichotomies: The perpetual conflict between religion and secular governance, religion and spirituality, the notion of imposition, the denial of agency, the constant over generalizations and lack of nuance research.

All the baggage from the colonial era even today is still evident in a lot of the work. African history by Africans still has this margin vs. the middle attitude which justifies itself by binary opposition and negation, rather than affirmation.

The history of Africa overlaps world history, the term ‘Africa’ is only used to help a modern appreciation of the histories of people who today are victimized because of that African origin. However, historically there was no African identity despite being people of the continent of Africa. So the politics of "African" history is a modern paradigm of an identity that is only a few hundred years old.

Christian History, Islamic History, Jewish History is also African history. At every major development of Christianity kingdoms such as Ethiopia were there, even during the Crusades. In Jerusalem for 1000s of years—until now—there is an Ethiopian quarter still occupied by Ethiopian monks. African attended the Council of Nicaea in 325 AD. African people were there, at the first Muslim call to pray (adhan), at the Jewish temple when Rome burnt it down, on the front-lines of the Ottoman army in World War 1. The Red Sea was hardly a barrier to movement of trade (Swahili), ideas and people. DNA shows it certainly was not a barrier to genetics.

There is history, and then there is politics. History is an account of what happened, politics is explaining away those events to service a specific objective. Africa vs. the world is not history; it is only a recent consequence of the last 500 years of conquest. We cannot look at Africa as an island south of the Sahara. The current narrative shows that anytime Africa and the world meet we play the victim and someone else the conquerer—Africans are shown as having no agency. And we must also factor in that Ethiopia as a nation had its ‘Ethiopian interest’, it was not "We Black people" when it was facing down the African-Muslim Armies of Somalia(Adal), and vice versa. World power and conflict have not always followed tidy racial lines.

It is problematic to understand the history of African people from the point-of-view of an African-American standing for 300 Years in the land of their oppression. It is also problematic to understand African history standing in the shoes of colonial victim, whoses idea of perfection is still located in the European dream. So the first location of any study must deal with these distractions and caveats, so that we can create a new lens for understanding (as much as humanly possible) an authentic discourse into African history. (African Holocaust Society, 2011)

NEVER FORGET

Many think of slavery (Maafa) as a tragedy to be ashamed of or forgotten, a negative issue that must be whispered in polite society; something in the far distant past. The Transatlantic Slave Trade transformed the modern world and left a terrible legacy. However, from the ashes of inhumanity, the challenge for oppressed people is to unite and return humanity to the World, so that the legacy of the past will never be part of the future. Oppressed people have an empathy that is critical in understanding and addressing the issues of social imbalance and poverty Worldwide.

Self-determination means African-Americans, etc with Continental Africans need to continue to search and re-educate African people with good medicine to fix the 500 Years of destruction visited upon by the Americas and other Western forces, which still denies Africans as builders of Kemet and Timbuktu. It seeks to start the history of a people in slavery and align them to white created flags and concepts which burnt our ancestors and still imprisons and mis-educates our children.

The tyrant will always find a pretext for his tyranny, and it is useless for the innocent to try by reasoning to get justice, when the oppressor intends to be unjust

Aesop's Fables

LANGUAGE AND AFRICANS

African is a term used as to super-umbrella all the indigenous African ethnic groups and their Diaspora. Black Africans is as invalid as Yellow Chinese or Brown Indians and is a relic of colonial history.

Africans became black when Africans became enslaved. This was a critical process in the making of a slave; disconnecting the African from any notion of having a Motherland. Black people (Negroes in Spanish) is a construction which articulates a recent social-political reality. There is no country called Blackia or Blackistan. Hence, the ancestry-nationality model is more respectful and accurate: African-American, African-British, African-Arabian, African-Brazilian, and African-Caribbean.

Today terms like sub-Saharan Africa dominate history books and discussions on Africa. But this term is not an African construction but yet another linguistic tool to divide and conquer. This barrier of sand hence confines Africans to the bottom of this make-believe location, which exists neither politically (African Union), ethnically (Tuareg), economically (COMESA), linguistically (Afro-Asiatic), religiously (Islam), historically or physically (Sudan and Mali).

Education is the passport to the future, for tomorrow belongs to those who prepare for it today

Malcolm X

Questions About Us

What is an African Code?

The African Code is a ethical African ethos which is the fundamental intersection of our most cherished ideas and ideals, which serve as the bases for global African organizational people based unity for progressive development. The African Code is also a visible logo which is displayed by progressive African organizations who apply and adhere to its values. The Code functions as an open source constitution to effectively manage interaction and institutionalize unity for diverse organizations. The African Code is not an organization but a set of constitutional principles which function silently in the background and can be adopted by any diverse group seeking streamlined unity. The African Code deals with the mechanisms of unity and the ethics of that unity.

The African Code works by applying 7 core values to all areas of Pan-African activities. It codifies a working ethos and a quality control based upon the 7 core values:

Justice, Truth and Reciprocity (MAAT)
Unity
Self-determination and Agency
Culture
Economics
Family
Education

Under the African Code we only engage in ethical content, which is productive and not against the work we do. So we will not support business or organizations that promote alcohol, or products harmful or contradictory to our principles. For example we do not support any product which is pornographic, military, destructive to the environment, or hateful.

Who are you, and what do you want?

We are our work. Our work is us. We make no claims other than the fruit that falls from our tree. It has been a long tradition, in recent African studies, to place a lot of emphasis on authors and founders; fragile human beings, with finite lifespans. We do not want to copy that model, but create a space free from any hint of egocentric. There are no great names, only great works.

Broad areas that AHS focuses on are:

Promote African agency

Promote African business and trade in sustainable and developmentally beneficial products.

To promote and protect the ethics/morals in the core of the best traditions of Africa.

Justice across the board for humankind and nature. (Palestine, Korea, everywhere)

Promote a multi-cultural world with shared power and shared contributions.

Foster positive images of Africans owned by Africans

Promote usage of African languages, linguistics and scripts

Promote literacy and holistic education/scholarship

Foster a truth based paradigm shift and commute Afrocentrism and Eurocentrism

Commute usage of words which are regressive (Black African, Sub-Africa, blacks)

Challenge institutional, and academic racism

Enhance the visibility of African history and African historians

Foster and promote African dialectics

Stimulate Business ownership, group economics, and trade

Foster nation building subjects, mathematics, science, engineering, medicine, etc/

Right of return, Diaspora Passports, and full inclusion of Diaspora contributions to the Global African forum. The African Diaspora is an equal part of Africa.

Create a new generation of conscious African leaders

Position African economically as a contributor in globalization as opposed to constantly being downstream of it.

Dismantle oppressive race-base privilege

Suppress intellectual fast-food and bigotry rising via the hands of pseudo-historians.

End Poverty. The Earth produces enough food and shelter so that no one , no where should be hungry. Race privilege creates disparity which creates poverty.

End neocolonialism and the mono-culture and cultural imperialism it supports.

Support indigenous people's land claim (Palestine, Australia, Khoisan, etc)

Redefine the African reality along an African paradigm rooted in the rich African traditions

Free movement of African people

Destroy corruption

Hold all people in leadership positions accountable to a new standard

For Africans to hold the power of definition over their reality and define self.

Pan-Africanism

A Holistic restoration and repair of the damage caused by the African Holocaust

To project African culture and ideology to the world stage and contribute to the forward flow of humanity

Promote Marriage and the African family where balance and accountability are essential.

To continue to explore the conscious journey of African people interrupted by the African Holocaust.

To make Africans models for human excellence and contributors to a world without war and violence, intolerance and hatred.

Who Painted the AH Artwork?

The painting was commissioned as part of the African Holocaust audio product. The gifted artist is Alvin Kofi. Our website was designed via the African Code business community.

Where is your Headoffice?

You are currently visiting it as you read. It is the only office we need which services millions of people every month and is a vital one-stop source of quality, conscious Pan-African information. Talk to us via e-mail, Skype and all these wonderful online tools. Physical spaces are inconsequential to the operation of the African Holocaust Society, as our contributors are based all over the world. African Holocaust invest in cyber real estate, and exist outside the traditional boxes.

Who Owns the AHS?

The society is owned by every African who chooses to contribute. We pool intelligence and hard work to deliver a top quality global resources reflecting an authentic scholarly perspective on African people. We are a meritocracy and only consistent good work determines everything. We have annual meetings with anyone who contributes to determine policy and set new projects in motion.

What is Racism?

"He who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it" - 'Martin Luther King, Jr.

Racism at its core is the supremacy of one race over another. This can be expressed in the classical way seen by the Ku Klux Klan or by suppressing development an African agency, as seen by the World Bank. Racism also requires a power element for its impact to be felt, therefore real racism disrupts another persons life.

The power to deny jobs, the power to block media, the power to enslave. Racism requires, at one level, for the person applying the racism to also have power to affect the target of racism. Harm, or at least perceived harm, is therefore a consequence of racism. Therefore any race can practice racism but especially when the have the power to inflict harm. Bigotry is in all forms of racism, but racism is not always in all forms of bigotry, if we understand the power dynamic.

"If we all Human, and that is the only thing that is important, how come the African humans are always the slaves, always the exploited, always the written about?" - 'Alik Shahadah

Two types of racism to consider is the one that comes with a noose (KKK) and the more subtle racism that keeps African liberation just out of reach. The tools of this racism are wrapped up in policy and other forms of institutionalization. It relies on fine-print, standards, mainstream, verifiability, which allow the ugly face of racism to be buried in doublespeak, obfuscation and bureaucracy. Its most effectively weapon is disengagement by dismissal, by simply ignoring the existence of other systems of knowledge, institution, opinion other than those it sanctions. The failure to engage conscious media on TV, is masked as broadcasters choice, the failure for places like UNESCO to engage authentic African projects is so deeply buried in policy it no longer looks like racism. And every organization will admit that somewhere between Earth and Jupiter institutional racism exists, but none of them will ever let on that it lives anywhere near their organization.

Institutional racism also creates the illusion of a meritocracy and it gives the illusion of tools for plurality. There is always a space for voicing dissent via a disconnected auto-responder e-mail address. Or a complaint form that has so much process and criteria to meet, that the threshold stops all protest. (Can you find any sources from within our own institutions to support your claim). So every tool is a ruse, most are empty template default replies to any objection "Sorry you feel that way we will take it under advisement, but we have made every effort to not offend." It makes no difference how well prepare, well researched any position is in the face of the unlimited deniability of institutional racism. It always seeks to patronize the victim to make them look like a mad person, who is not worth engaging.

Racism is also the belief that one race is incapable of mature processes and thus requires help to solve their problems to successful live productively in modernity. The constant impositions of what is good for Africa by Western voices is racism. To suggest that Africans should culturally become more like Europeans is racism. To suggest that aspects of African culture are regressive in the face of Western culture is racist. Racism is domination of one race images and ideas and ideals even in territories where Africans are the majority. Racism also takes away the tools of self-determination by making the dominant race the source of all orthodoxy and standards. So the experts on Africa are always White, and any African opinion outside of white approval is decried as ahistorical. And in this we see the constant "call to authority" which has the facade of being "mainstream" study but is really a re-stating of politically correct form of Eurocentrism.

In academia racism seeks to control all areas of people activity and access to information about self. It sets up notions of "Neutrality" which are monitored and controlled institutions of the dominant race class. And demands that oppressed people use these tools to access information. White racism fails to see the arrogance in itself and often repeats the same methodologies which are today decried. The constant attitude of qualification to speak to, write about Africans as if they were primates incapable of opinion of self. Structures of study are set-up at all junctions to exclude or reduce any form of challenge to the white status quo. Work is challenged for reliability when it is self-published or comes from publications not run by Whites. So the systems of racism dominant, the ill informed opinion of Africans dominate, they have the media muscle. Like the stone v. the tank sites like African Holocaust (zero funding) vs. CNN, BBC, Universities, major book publishers, National Geographic (Multi-billion dollar institutions). So the entire deck is stacked against the African to curb any form of authentic study of self and the wider world.

So During the time of Kant It would have been stated that:

Lake Victoria was discovered in 19th Century

Today it is modified to the "neutral tone" variant':

Europeans discovered lake Victoria in 18th Century

The issue of African agency is still suppressed and the Eurocentric focus is still unchallenged. No African can say "Rome was discovered by Ethiopians in the 3rd century." So how do we explain how African is put in orbit of a European world view in a society where agency and self-determination are championed?

Racism and White supremacy are big elephants in the the room, which have been there for so long they seem to blend into the landscape, they just become part of the furniture that our eyes no longer see as strange, despite the obvious restriction of movement they cause. Modern racism is a much more subtle, nuanced, slippery beast than its father or grandfather were. It has ways of making itself seem to not exist, which can drive you crazy trying to prove its existence sometimes. ( Touré ) It also serves the role of defending white supremacy's claim to the spols of war, while preseving the pretine image of villians of Africa. Just like the trite justification for racist old White heroes like Hume, Voltaire, and Kant by saying "they were men of their time?" Well Göring and Hitler were also "men of their time also", products of their circumstance.

Racism is an interruption of people’s right to determine their political and cultural destiny. Racism is mainly expressed by the dominant race-class to the rest of the world. Therefore generally speaking the experience of racism is felt by non-white people. Ironically the new odious tone is for the dominant race-class to accuse disempowered people of being racist every time they try to identify and eliminate racism. [Failure to Engage]

BIAS

One of these flaws is inherent bias, which no group can claim to be independent of. We challenge this natural bias via the process of plurality and debate. Our strength as a research body is in the ability to discern and be open to constructive critique. We have refined our position via having our material in the public domain where it is reviewed and interrogated. Mistakes or bad arguments are referred to the authors for correction. If a section of the site falls outside of our foundational paradigms we add a disclaimer at the top. We always ask that you do deeper research on the opinions and research done via this site. No work is absolute and we are not beyond making errors.

We all come to this study of history with prior religious, social and other convictions, which define our spheres of interest, and our interaction and prejudices with various topics. But when charged with truth based history we have a duty to abandon those loyalties, however impossible practically, to pursue an honest discourse. We keep those beliefs as private as possible, despite being Muslim or Christian we have to deal with the historical facts as they appear not how we want them to appear. It is natural to defend what one believes in, but we should not transgress from opinion to revision to suit those persuasions—for then it becomes corruption. All of this is easier said than done, but our integrity as human beings is on the line. For the stink of bias, especially extreme bias contaminates everything it touches invalidating the quality of scholarship and betrays its higher mission—to seek truth.

Race Card

Playing the race card to cover your short comings or errors is a betrayal of the true victims of racism. If someone has trouble with their million dollar Hollywood contract they seem to remember "race" if it gets their case noticed. Or if they commit a crime, which has nothing to do with race, and then all of a sudden race becomes and issue. Having Black skin or being an "African" is not diplomatic immunity. Africans must respect the basic laws of the country. There is no escaping taxation under the banner of "race", there is no legitimizing criminal activity under the banner of reparations. Structures exist to challenge the legal system of most countries where race violations occur. Sincere people find those avenues as a means of redress.

Observe and Act

Racism is tackled by observance and actually active work. To study is to prepare a solution. To work is to carry out a thorough study. African Holocaust believes the two must go together. There is no arm chair scholarship and we are actively engaged in many projects, films, media, content which affect real lives in a real way. African Holocaust is always seeking partnership with other African organization. And even non-African organizations. As we believe even if we must do different work we can still offer advice and cross support where applicable. The dilemma of "who is doing the work" is critical, because thirsty people only care that a well is being built, the luxury of thinking is it African money or white money is a distant second. However this fact does not alter the broader issue of Africans doing for self as the ultimate solution of long term development objectives. So as irrelevant as this question may be to the receivers of clean water .It is an essential question to future development.

How We Operate

One thing we understood, as an organization, from our inception was it is not just about a mission statement and a study of African history and culture: Many people string nice words together and put them in cyberspace. What also had to live at our foundation was principles and a work ethos. 12:20 in our world means 12:20, not even 12:25 (that is called late). Promise means, unless God comes down, we expect it to be done — no excuses. Work means work, not interested in talking about work. Communication, protocols, efficiency, feed back mechanism, technological innovation and integrations lie at the heart of our operation as much as good info on slavery and culture.

Difference

Beyond our glossy African design aesthetic we operate on a new standard of quality control. With the rise of the paper organization many poorly researched sites have popped up. The challenge for the viewer who cannot see behind the html code is "Who is who."

Unlike many of our contemporaries AHS is truly independent. We have no attachment to the academic institutions of the European mainstream, or zero connection to any funding body. These two factors go a long way to explain why our site is unique. For better or for worst, in truth and in our errors, we have the luxury of 100% self-determination and agency.

There are no donate buttons on our site. This is our unique internal policy. The paradigm shift demand we rethink how conscious civil societies think about the question of funding. Funding is dependency. We believe in trade in the broadest sense.

But we will not compromise our values for trinkets. We will not commercialize African history so that the US Marines can seduce our people by placing adverts on our site. Every product and service on our site must conform to the African Code.

We are different because of our foundational paradigm of operation and our dedication to a new standard of professionalism. See our communication and debate policy on how we use these two tools to perfect our work. The African Holocaust Society has no desire to represent all "Black" people, or people who simply have African ancestry. Our mission is to represent the best values and traditions of African culture. The intersections of our most cherished ideas and ideals, the best that we can produce. Having Black skin is not a cause for celebration or representation. A rich Black man who gets rich from drugs is no brother of our society.

We practice no form of racial hatred, the only thing we hate is inequity and immorality. With the rise of YouTube there has been an increase in vanity Pseudo-scholarship . The tone is always heavily bigoted to create shock and attention. They target frayed emotions of poorly read victims. Disagreement is handled by out shouting and using abusive language and anyone not in agreement. And while they promote Africanity they leave the manners of Africa behind. You cannot change history and all historical myths will succumb to truth. As much as bad historical points will help you prove your point with less educated people, these points will add no clarity to histories lessons and ultimately serve as a disservice.

Communication

One of our policies as an organization is to reply to most emails within a 2 -24 hour window. We have one of the fastest response times from any African organization online. This is part of our quality and professional stamp. We believe that communication is a critical aspect of the work we do. And public interaction is essential in order to maintain the quality of this web site. An organization cannot be progressive if it has no communication systems. As long as somone has a contact page, it has an obligation to efficiency service that system.

Code

African Holocaust has fundamental beliefs which are articulated via our membership to the African Code. There is no separation of culture and the question of economic ownership. The African Code centralizes seven issues which must be satisfied in every situation. Promoting African culture, business, building the family, African Unity, Truth and Justice and education. The African Holocaust does not promote businesses which are not African owned and also businesses which are not productive to the greater forward flow of humanity. Products which destroy lives, or impact on the social development of any people are not promoted.

Progressive African

There was a time when the African was so low (socially, economically and politically) in the rank and file of humanity; just out of being called chattel that we needed to believe we were supreme beings. Then there was a time when Africans had to believe the White man was the devil in order to balance out the ingrained notion that the White man was not God. Hopefully, that treatment has worked and we can commute this necessary, but expired part of our journey. Then came another time when we had to overstate an "African worldview," (80-90's) but now we can accept African's naturally have an African worldview, as long as they have identity and agency. We are now in the progressive phase of our journey. And it is a comfortable, fearless phase of self-discovery without the need for the hyperbole and romance. We are free to speak in plural and with nuance. We are free to be critical of self, without diminishing self. To rest of good scholarship and dialectics as oppose to binary fundamentalism and fear. Moreover, to be ethical and loyal to truth centered discourse.

New Paradigm

The paradigm of agency is at the core of the formulation of the African Holocaust. When we position our minds in different intellectual slip streams all kinds of new possibilities and realities expose themselves. If truth via African dialectics is primary then that obligation to truth will shape all subsequent research, conclusions and ways of understanding. Truth starts with the caveat that, no one is so super human to remain "outside" those frames of the subject they study.

The paradigm of agency is at the core of our society. A paradigm is an approach which radically alters the way a subject is studied. When you alter the paradigm of though you give birth to a new reality of human possibilities. A new foundation from which a fountain of knowledge wealth contributes to the forward flow of human development. If we limit our approach to the world view of the status quo we also limit our possibilities and affect the potential outcome of any study. Rooting or articulating history on a new paradigm is critical in speaking and seeing the world via an African lens.

For most of our modern history, in the Eurocentric world, all we have been doing is countering (reacting) or acquiescing or simply aping Europeans. A paradigm shift is not just replacing Greece with KMT, or a White is beautiful with Black is beautiful. It radical transform how we process reality to suit our African sensibility. By engaging in binary history,

Contrary to popular belief Afrocentricity is not a paradigm shift. Nothing in it actually constitutes a different paradigm. It is a shift in articulation, a shift in historical emphasis, but it inherits the pedology, tactics, and the methodologies of Eurocentrism. "Things of African invention are better for Africans" is not always logically true. Certainly not so if Africa has never invented Jumbo Jets and we need to get from Addis to Niamey. Not true if we want to light up Nairobi at night and all we have is candles.

But there is a warning— A paradox of sort. A paradigm shift while living in someone else's paradigm is an ongoing pursuit. Therefore we cannot seek it just to be different, we have to seek it by natural investigation and by creating new processes—Hence it is functional. Today many use it (like agency) as a buzzword, it is so abused and overused to the point of becoming meaningless.

In our paradigm shift we do not create a dichotomy between sociology, history and politics — They work together. The need to see things in a hieracal structure of better and worse. How we understand science and spirituality, pedagogy, religion and ethics. Human behavior is pretty static and therefore a key to understanding history. For example very few can stare at their contradictions in the mirror and be honest enough to admit there is a problem. The tendency to self-protect habits which serve our privilege is a feature of human behavior.

Blaming others

We need to speak truth to the historical record. There is no mystery of the vector or agent at the core of African's problem. No sane African person invited apartheid, Slavery or colonialism. But those causing the problems naturally are not responsible for solving them. African people can not allow themselves to be the fodder of humanity and this is where agency becomes key. Africa must use Pan-Africanism to create stronger boundaries which protect the interest of African people. So we must understand while Europe has imposed slavery etc that it is the responsibility of African people to remove it by any means necessary. And in removing it understand that inequity is not the copyright of a particular race. Africans are no saints fighting some eternal devil. Evil is part of all human nature.

Complete Histories

Every aspect of our history and contribution is ours to claim. If Africans were part of it, it is our history. There is no world in isolation. The technological wonders of this world didn't happen in an isolated Europe or China. None of the world's major religions occurred in a racial vacuum, with African on the outside or the constant victim. All African contributions are 100% part of our human journey.

In an attempt to forced concepts of "pure" and "foreign," some African historians make the job of Eurocentrism easy by support the primary thesis that Africa is on the outside of history. But our history shows trade with the Phoenicians and even China in antiquity. Africans marched with the armies of Islam into Iran and Iraq. Ethiopians walked around Rome at the time of Caesar. The history of African people must include the complete contributions to be a Pan-African history; both the good and the bad.

Why are you called African Holocaust?

Holocaust (Greek) is a term which has come to be associated with holistic destruction. We see no better terminology in English for describing the African experience than Holocaust. Since language is a globalized commodity we see no conflict in using these terms. Africans have created and innovated many features of the developed world which have been appropriated by many other groups. The civil rights struggle being one such example. No one can drop a patent on pain or expect the world to capitalize Pain and make it special for only them. So there is racism and then there is a special kind of racism which is unique called anti-Semitism. This is in itself a form of racism or racial supremacy. The official name for the African Holocaust (English) is Maafa. Holocaust is therefore a political tool for promoting, in a flash, the realities of the Maafa.

Mazrui Writes: I have sometimes got into trouble in Jewish circles in the United States for using terms like "Black Holocaust." In a lecture in Columbus, Ohio, I tried to put this debate in a wider context. I discussed what I called "the dual plagiarism" in Jewish-Black verbal heritage. The Jews borrowed from the Greek language the word "DIASPORA," meaning dispersion. The Africans have since borrowed from the Jewish experience the word "DIASPORA" to describe a comparable condition of dispersal. Similarly, the Jews borrowed from the Greek language the word "HOLOCAUST" - connoting destruction by fire. The Africans have more recently borrowed from Jewish experience the same word "HOLOCAUST" (though not necessarily with a capital H). This borrowing from borrowers without attribution is what I call "the dual plagiarism." But this plagiarism is defensible because the vocabulary of horrors like genocide and enslavement should not be subject to copyright-restrictions.

At our formation we were a small research group assembled to work on a specific project called African Holocaust. Once the project ended we realized the need to continue providing information, information that could not be contained in one project. From that point the African Holocaust society was formed when various submissions became more than one book could handle. The need for live updates also meant we could not commit the research to one book. However for most of the time we focused on Slavery. Later we realized that the African Holocaust was an event beyond the shadow of physical enslavement and we realized if we discuss slavery we must discuss legacy. In discussing legacy then we realized people wearing European names as opposed to "African names" was part of that legacy, we realized knowledge of African kingdoms was part of the legacy of History’s greatest Holocaust. The Holocaust of enslavement was a holistic process which affects all aspects of people activity and we chose to address this Holocaust by restoring African history and culture to the foreground. We realized the franchise had grown and started to have dedicated sites based on the original Holocaust site such as ArabSlavetrade.com and Africankingdoms.com to specialize in those areas and have them function as stand-alone sites for people needing to access that information (africanmarriage.info and www.islamandafrica.com). Because of the success of African Marriage we have realized the need to have a separate franchise of African Holocaust which caters for this as not to cause confusion as to why African Holocaust is hosting African Marriage.

Who pays for everything?

African Holocaust society is staffed by a few permanent people to manage the site and answer emails. But most of our contributors are volunteers who work on different sections of the sites or projects. We do not accept donations as this is in violation to our principle of economic stainability. We strictly believe that trade and not aid is a principle critical to stainability. Therefore the best way to support is to support the products on the site, the books and films of the people who contribute to the content of our website. We also barter in the old traditional way and we are supported by the companies we do projects with. By trading and barter services and opportunities we believe it stimulates genius and innovation to allow us to expand without depending on funding. The template of operation is 100% built on the African Code and we interact and evolve to exponentially extend the services and ambit of our work.

Funding Policy?

The sooner Africa escapes the "funding" mentality the sooner Africa will be free. When funding is no longer a default solution in the African mind, it will spark a new generation of entrepreneurship and genius. New ways of creating capital wealth and new ways of intra-African development.

Religion (Important)

That "divide and conquer" thing worked past tense, we are here, by any means necessary, to make sure it doesn't work future tense.

Our mission, and that of our comrades across the globe, is to Unify African people via standardizing knowledge of self: A living tangible Pan-Africanism. In that mission our conduct and our tone with each other needs to be carefully administered by all who carry the responsibility of leadership. Religion is a deeply sacred thing and we should be wise to approach it in a sensitive, respectful and constructive manner. To create animosity or resentment is both irresponsible and unwelcome in the new chapter of Pan-Africanism. Therefore anyone who is using religion for hate, or using religion as an issue to fracture African people are part of the oppression.

We have zero tolerance for religious or ethnic hatred. Religious freedom and religious diversity is part and parcel of Pan-Africanism. The religions found in living Africa practiced by African people are all part of our Pan-African world, from the Christianity of Ethiopia to Vodun of the Americas, to the Islam of Senegal. Both indigenous and mainstream religions are part of the fabric of Africa. The Abrahmic faiths in most of Africa have been part of an ancient tradition. Our only suggestion is, regardless of the religion we practice, to insure we Africanize all elements of the faith and seek African cultural temperament to the religious canon as opposed to sourcing Christianity from Rome, or Islam from Saudi Arabia. There is an African Christianity and an African Judaism and an African Islam. We must look there for our cultural orientation and naming systems to reflect our unique African cultural perspective.

Religion has always been a part of humanity, religion can enslave but it can also liberate. Dealing with reality and diversity means we must accommodate for people's religious beliefs. Any form of imposition is regressive. The African Holocaust believes that if people of any religion are properly given knowledge of self they can Africanize aspects of their faith to live productively as Africans. And these things do not need to be competing objectives. The challenges of implementing these things defined the dynamic nature of identity.

The religious values as practised by the majority of Africans is the core where we draw our moral compass from as a Civil Society. Therefore, we define oppression within the boundaries of these faiths which all speak to the natural way of life which produces life.

If someone's religion informs their lives to be righteous, care for the sick, to feed the poor and stand up against oppression and inequity, to speak truth in the face of lies, to seek social advancement, to feel guilt when in error, to be critical of self, to have honor in the face of challenges, to treat others with respect and dignity, to be equitable in business, to be fair in all dealings and to do the work necessary for progressive advancement of humanity; then that is a good religion. It makes no difference what you call that religion or where it comes from if it does not function in cultivating a better human being.

Can Non-Africans Join You?

No, they cannot because African Holocaust society was specifically created to address the global race imbalance where representation of Africans is concerned. This does not mean non-Africans have not made significant contributions which are valid, it is more to repair an imbalance in representation. It would be self-defeating to pose this issue and then repeat the dilemma by having non-African content in our organization. African Holocaust is African agency and it is not a stance of racism but one of self-determination in a world where Africans are a minority and a foot note even in their own history.

Do you work with non-African groups

Yes we do, however we have boundaries on how we work with non-African organizations. This world belongs to all people and we realize in our globalize climate we must first engage change which profits humanity. However our primary objective is African-African partnerships.

I am not African but how can I help?

To help means to make good work in your community, support the products and services made by Africans. Lobby and liaise with organizations such as ours to ensure free-trade and institutional racism are challenged and changed. Support African agency by making sure Africans are empowered to speak for themselves. The Tarzan voice is a vestige of colonialism and must not continue into our future.

Non-African people

All human beings act in self-interest. The question is would the world be any different if African people were in power? If an African is indoctrinated in the same supremacy of Nazi Germany they would behave identical to a European Nazi. Therefore skin color has nothing to do with being a good person or a bad person. Only someone's actions determine that. Africans are not inherently good, in the same way Europeans are not inherently bad. However as a generality, because of the global European power balance, Europeans as a collective have traditionally acted in a way which is hostile to the other races of the planet.

Generally speaking all people defend privilege and the opportunity it brings. The solution then is to dismantle privilege and create a world where there is no direct relationship between race and power. A world of plurality and multi-cultural diversity where self-determination is the backbone of how we interact with each other as humans.

Integration

Malcolm X made it clear that unless we can get African-African integration we will struggle with anything else. There is also an inherent need for African people spiritually mentally and physical to do for self. Not because something is wrong with White people but because all humans need to believe in their own ability. A child must see that people that look like him are capable of the same feats of genius as another person.

If we must disagree, disagree with dignity. Low is the person who needs foul language to express dissent

' Alik Shahadah

DEBATE AND DISAGREEMENT

Before anything can be engaged the rules of the engagement must be established. And some of the most basic rules of engagement are first read the arguments presented and understand them, do not assume positions not stated. There is no shortage of text on our site, so please use our text in presenting rebuttals (No Straw Man). In making counter arguments please do not defer to your uninformed or anecdotal opinion, but researched reliable material. Also be prepared to read material provided in rebuttal. If you are not prepared to read, do not engage in a debate. Do not attack the mental state of the author, their personal disposition, where they come from, what they did in their past lives, deal with the information written (No ad hominem). Edit the work, not the author. Avoid Red Herrings and other fallacies and deal with arguments as they stand.

The entire ideological foundation of the African Holocaust society is created via debate and study. Learning from the scholars and great minds of the past and building upon that foundational knowledge.

It is not that truly educated people know a lot, (quantity) it is how they are able to process and apply the information they receive. How they are able to understand complex concepts and the consequences of those concepts. One tool truly conscious people use are debates which chase down truth and good solutions. They are mature enough to deal with objective critique and do not see informed disagreement as a disaster.

The African Holocaust society like any other group is subject to the flaws and inconsistencies associated with humans. One of these flaws is inherent bias, which no group can claim to be independent of. We challenge this natural bias via the process of plurality and debate. Our strength as a research body is in the ability to discern and be open to constructive critique. We have refined our position via having our material in the public domain where it is reviewed and interrogated. Mistakes or bad arguments are referred to the authors for correction. If a section of the site falls outside of our foundational paradigms we add a disclaimer at the top. We always ask that you do deeper research on the opinions and research done via this site. No work is absolute and we are not beyond making errors.

Debate is the strength that purifies the work. The challenges brought to the statements and research only strengthen the standard and quality of work.. All historical mistakes are treated with utmost priority.

Definition of Argument:

1. To put forth reasons for or against; debate.
2. To prove or attempt to prove by reasoning.
3. To give evidence of your reasoning.
4. To persuade or influence, as by presenting reasons.

The science of disagreement is more fundamental than the process of agreeing. What we have to establish is a standard of critique. Ad hominem arguments are not constructive; arguments of opinion where facts are not provided are unconstructive. It is immature to throw out all of our work if one does not agree with one section of the site, or one author's work. We are not seeking converts but an intellectual community that puts its central intelligence to the development of humanity. Debate is critical in this pursuit and we encourage it. A debate is distinguished from an argument because both parties are engaged in listening. The objective is the best logic, not the loudest voice.
Disagreeing with someone does not automatically invalidate their sincerity or their broader work outside of the area under debate.

If an argument is valid it will always focus on the area under critique. Blanket arguments such as "your work is poorly researched" or "that’s not true" are not academically constructive critiques. If a logic or statement is invalid we must speak to that specific thing as opposed to make global statements.

Any organization interested in progressive change -- we are interested. We have a policy of working with others and ask that we work under the basic guidelines outlined in the African Code. We are either working together or failing together.

But just because we must unite does not mean we unite in chaos. We must have clear objectives formally laid out. All joint work must start with a basic well written proposal. If an organization or a person has a project they must produce a clear action plan, an we will see how we can enhance it. If you are having trouble formulating any cohesive realistic action plan or agendas, it usually means you are not ready to lead. If you are not prepared to do the hard boring groundwork that is necessary - then we cannot help you. If you are requesting assistance from us, and have not laid out succinct and clear objectives then unfortunately we cannot be creative and stretch that far to assist. Our ideology is mutual beneficial relationships so if you are using anything from us the most basic requirement is to give credit where credit is due.

For those who wish to freely contribute to the work done by the African Holocaust Society see below. Please do not contact us if you are looking for paid/remunerative work. This site is free for the public, and is a public work of mutually agreed contributions for a greater cause.

MARKET

Promote the site by putting this banner on your blog/website. (right click and save as)

GENERAL ASSISTANCE

All work at the AHS is on a voluntary non-remunerative bases. If you are emailing to assist with work, please refrain from engaging in a debates and focus only on how you plan to assist. African Holocaust is tightly run and very matter of fact. Our approach is work oriented and we ask people respect that before offering help. We consider consistency and reliability as two serious qualities necessary for good work. If you are flying by, then this is not the right organization. We only want the best. You can submit a C.V. along with references (who will be contacted), as well as a motivational letter explaining how you plan to benefit the AHS. Most people assisting our work have a 6 month trial period and we be started off at the bottom.

Areas we need assistance:

Proof reading
Research
Writing
Marketing
Web designing
Translations
Media Watch advocacy
Lobbying and Petitioning
Outreach to other organizations
Product development (promoting our films and books)

WRITING

We welcome unsolicited contributions from African people. Writers submitting to the website are strongly encouraged to send brief query e-mail (250 words or less). We generally do not accept articles or parts of articles that have been published elsewhere. We are looking for well-informed, unique, balanced, researched writing concerning the African experience. Submissions should be sent by e-mail here. Make sure the subject line says "Submission." Please briefly summarize your article proposal and your relevant experience. Articles, regardless of content need to be interesting. And should be self-contained and deal with the topic with a resolving tone. We prefer topics and themes that overlook issues such as Development, Language, rather than news items or very niche topics. We rather a few seminal articles than 1000s of low interest content. Articles which contain a significant volume of info and not unnecessary detail at the expense of a holistic discussion of the topic. All articles must contain reliable reference to controversial or critical data. We do not publish flashy show-off pieces that are written to make the world think the author is educated, at the expense of transmitting information.

The power is with the people, What others have done others can do (Garvey). Part of the oppression of a people is always to mask the power they have and make them feel powerless in their affairs. Any African seriously committed to the complete moral liberation of Africa can contribute to the African Holocaust society. In any nation it takes all kinds of workers (Kings, painters, police, teachers and doctors) to keep a nation running. If you feel you have something to offer, translation skills, web design, artwork or articles then please contact us with your profile and details of what you would like to contribute. The African Holocaust is here to generate an institutionalized structure which preserves, promotes and advances African history and culture. Therefore it is the property of all African people from Addis Ababa to Alberkerky.

PROOF READING

To proof read, copy the text and paste it into a word document and highlight all of your corrections. Any issues with the sentence use brackets and highlights (not sure what this means). And email it to us. You can do a test on the first page you plan to proof with a link to the article that you are proofing. Remember the web-master has to locate the section you are editing, so copy the entire section. Alternatively, if you know html, you can download the page as an html file, edit it and send it back as an html file.

How We Operate

One thing we understood, as an organization, from our inception was it is not just about a mission statement and a study of African history and culture: Many people string nice words together and put them in cyberspace. What also had to live at our foundation was principles and a work ethos. 12:20 in our world means 12:20, not even 12:25 (that’s is called late). Rain and lighting did not stop football, so it should not stop scheduled meetings; especially since the wonderful invention of the umbrella. Promise means, unless God comes down, we expect it to be done — no excuses. Work means work, not interested in talking about work. Deadlines are not Start-lines, they mean time to show an end product not re-discuss brainstorming and clarification. Communication, protocols, efficiency, feed back mechanism, technological innovation and integrations lie at the heart of our operation as much as good info on slavery and culture.

African consciousness and conservation of the natural world are inseparable. Africans were the first environmentalists, and it is sad to say we have drifted from that ideal. Deforestation and destruction of the Rhino, the elephant, the lion, etc, is backward and myopic. It is against the African ideal of harmony. Take only what you need.

The Earth is our home but this home is being devastated by human impact. Native societies have a great deal to teach our modern world about sustainable. Only take what you need is our philosophy. We can live comfortable without having wasting or excessive indulgence. Deforestation, green house gases, destruction of animal habitat, animal poaching, unsustainable exploitation of the natural world are a crisis for everyone. We all play apart in preserving this planet. And we must not distance the environmentalism from the broader issues of poverty reduction and education, it is all interlinked-- deeply. And in fixing the wealth disparity protecting the environment will be profitable for communities who turn to these destructive habits to feed their families.

Try to cut down wastage by not printing off content from this site. Keep paper usage to a minimum Conserve energy by using energy efficient appliances and setting your computer monitor to switch off when not in use. Support organizations with your buying power that are sensitive to the environment.

We also have a duty to plant trees, use natural products, biodegradable products, and not to pollute the land with our garbage. Not only is pollution unsightly, destroying the beauty of the land, it is also an environmental hazard.

GEEZ: ግዕዝ

The African Holocaust Society, in-line with the African Code, recognizes Ge'ez (ግዕዝ) (script of Ethiopia) as the official Pan-African script because it is the longest surviving and only native African script still in use today. We believe an native African script is far better for writing African languages than a Latin one. And thus Ge'ez needs to be integrated into the global African learning system for future expansion.

If you cannot see special characters(ግዕዝ and عربي ) download by clicking

African history is the most suppressed history in the world. Of the history that we do have access to, much has been mutilated and manipulated to eliminate the story of Africa 's many great ancient civilizations. This deliberate distortion was designed to fit in with a western perception of Africa that continues to cultivate disunity by perpetuating a view of Africa and African people as unorganized, uncivil, unoriginal and sub-human. To this end, history, culture and education are critical tools for the global progression of African children and the re-education of African adults who have often been force fed a falsity that contributes to the repression of true self.

The biggest challenges facing any study of any aspect of African history is the legacy of academic racism. African history is viewed from the outside as inferior. Thus students and teachers need to approach African history with this in mind when studying for this inherent attitude washes most writings on Africa. Who is writing and why are they writing needs to be examined as much as the content of what was written.

An unhealthy situation presents itself when European teachers attempt to present African students with African history. The best person to teach African history is a cultured and informed African. In cases where this is not possible the best thing to do is be mindful of this as the the physiological consequences of students being mis-taught their history by Europeans is well studied. Universities and teachers in addition to the standard teaching module must always bring in authentic African speakers to debate and lecture on aspects of African History. Question and Answers are critical and students should be encouraged to debate constructively, as debate stimulates reason and understanding.

Teachers could try to provide a range of resources, for example written and visual materials( films), content from the internet (see the ‘Links’ pages for this section) or from your local library. Some museums may have good and relevant collections and it may be valuable for teachers to organise a school trip. Oral history is also a very important way of telling stories about the past that might not be written down. If it is possible, why not invite an older person from your local community in to school, to tell students about some of the ancient Kingdoms of Africa, which existed thousands of years before the Europeans arrived. Teachers should look at some of the earliest inventions and discoveries made by peoples of ancient Africa , showing tangible examples where possible.

NOTE 1 - This excludes compilation articles such as African names, African kings and Queens, African facts, etc.

"white" depends for its stability on its negation, "black." Neither exists without the other, and both come into being at the moment of imperial conquest.

Franz Fanon

Oppression is wrong period not periodically

' Alik Shahadah

What you and I need to do is learn to forget our differences. When we come together, we don’t come together as Baptists or Methodists. You don’t catch hell ’cause you’re a Baptist, and you don’t catch hell ’cause you’re a Methodist. You don’t catch hell ’cause you’re a Methodist or Baptist. You don’t catch hell because you’re a Democrat or a Republican. You don’t catch hell because you’re a Mason or an Elk. And you sure don’t catch hell ’cause you’re an American; ’cause if you was an American, you wouldn’t catch no hell. You catch hell ’cause you’re an [African]

Malcolm X