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Black Information Highway BLOG |
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THE ‘‘WE’’ PLAN FOR FREEDOM
By William Larsha, Sr. This is a plan for extricating (freeing) African Americans from their American predicament – the circumstance in which Black Americans are denied equal opportunities to fully progress educationally, economically and politically in this nation. There are several groups functioning to correct wrong-doings against Black Americans, but none have plans to create a oneness African America of collective ‘‘We’’ togetherness Black people for which to enjoy those correction of wrong-doings achieved. There are several groups advocating some sort of sovereignty for Black Americans, but none have executed plans to create a oneness African America of collective ‘‘We’’ togetherness Black people in which to enjoy sovereignty. This plan is about what Black people can do in preparing to further their efforts in extricating themselves. This plan is not to discount all other efforts of African Americans to extricate themselves. Its goal, in the process, is to bring together some of the major efforts to accomplish extrication and co-emerge them into one force of collective ‘‘We’’ togetherness to achieve the extrication of African Americans from their American predicament. We know, being of no exception that men, throughout human history whose freedom has been extremely and severely suppressed have resorted to initiating such action for extrication as immigration, complacency, and appealing for reciprocity. We may note, however, that recently, through Esnicity (as opposed to ethnicity), an approach for extrication by efforts in Nkosi Ajanaku’s science of Humaculture is being pursued. Humaculture as viewed here is advanced individualism, hopefully that will lead to collective ‘‘We’’ togetherness among Black people before the ‘’We’’ become a complete race of mutants. Nevertheless the ‘‘We’’ plan favors reciprocity; that is, appealing to reciprocal relations. And in outlining its features, here are the following factors: 1. OFCA - the vehicle through which initiatives for extricating Blacks from the American predicament can be advanced. This vehicle is the Organization for Coordinate Action, OFCA. 2. ETHNIC COMMUNE EXISTENCE – the state of existence in which African Americans will live. 3. IDENTITIES OF THE ‘‘WE’’ - the who, where, and how. 4. PRINCIPLES OF BEHAVIOR FOR THE ‘‘WE’’ – some behavioral practices for achieving extrication.
1. OFCA The most eminent goal of African American people, and the most historically pursued goal, is that of extricating themselves from their American predicament - a predicament which commenced with the importation and enslavement of African people on this continent, and maintained by the oppressive measures of white supremacy. The reality which has thus far escaped African people is their need to develop a philosophy - a consensus pattern of thought - that will enable them to achieve extrication. What is needed is a basic philosophy that will encompass patterns of thought to influence such behavioral practices among African people in ethnic African America as, (1) synthesis analysis, (2) coalescence, (3) collective “We” togetherness, (4) co-emergence, (5) “Be My Brothers’ Keeper” credo, (6) ethnic commune, (7) “effectivism,” and (8) socio-economic endeavor. These behavioral practices should be grounded in a philosophy of ethnic African American co-existence – a pattern through which collective “We” togetherness can achieve real survival and progress. The organizations promoting the cause of advancing African American survival and progress will be referred to as central, district, and local Organizations for Coordinate Action (OFAC). Where possible, an OFCA shall be located in each ward and precinct; in each State Legislative district; a central OFCA in each State; and a National OFCA. Leadership in the OFCA organizations will not have conventional or traditional titles such as community officers. They will be OFCA coordinators in each local, district, and central base. The purpose of having coordinators is to suppress “I-Me” behavior and encourage “We-Us” behavior. Rather than the use of “I – Me” officers who may want to dictate the work to be done or be left to do the work himself or herself. Coordinators will be utilized to coordinate - to bring into common action to get the work done. The National OFCA will be composed of representation elected from the state Central OFC organizations. This OFCA shall be made of a Board of Directors that will be composed of a committee of the Congressional Black Caucus, CBC. The CBC shall select a Charter Commission to write the standing rules of OFCA in general. The Central OFCA shall be selected by and from the wards and precincts organizations. The membership shall be determined by the Board of Directors of the Central OFCA. The local OFCA will be the executing Council in each ward and precinct. Each OFCA will have a ward and precinct “Think Tank.” Members of the local OFCA, who will be selected at an assemblage by ward and precinct participants, will be coordinators of specific responsibilities; such as coordinators of finance, coordinators of records, coordinators of information forums, coordinators of the Think Tank, coordinators of town hall forums, coordinators of body politic, etc. The ward and precinct organization must act as a “We” togetherness communication post. Wards and precincts (places where persons are ordinarily residents) are mapped out in streets and blocks of streets. African people must establish collective “We” togetherness on each street and in every block.
The first law for co-existence is that African people must know the map of their respective wards and precincts. African people must participate in the activities of their respective ward and precinct organization.
The ward and precinct OFCA must act as a record keeping center -- recording population growth (deaths, births, and movement), election results, businesses, employment, unemployment, injustices, complaints, and crimes against African peoples. The OFCA will act as civic centers - addressing current issues, policing politicians, encouraging meaningful legislation, proliferate voting, and holding informational town hall forums. Each ward and precinct will select its own leadership. Overall OFCA is the paramount vehicle through which African American initiatives can be addressed and executed for achievement and progress. The OFCA in each ward and precinct will continuously function to ascertain the African American identity that is implied in the Preamble of the U. S. Constitution: to secure the blessing of liberty to ourselves and our posterity. To that extent, OFCA can bring the mutation of African Americans to a halt in African America.
2. ETHNIC COMMUNE EXISTENCE African America must be an effective group within itself so as to be effective for the Whole America. It is therefore felt that African Americans as a group in the American whole would prosper in an Ethnic commune state “of” existence – not in a nation-in-a-nation, not in a nation-in-exile, but in a commune under a state of co-existence philosophy.. Ethnic co-existence is the best philosophy through which the synthesis analysis approach (togetherness) can be realized. It offers opportunities to wage action against wrongdoings with legal, civil, human, and republic rights weaponry. Further, it advocates living side-by-side with other collective groups to make America better and keep America strong. Each of the 50 states of the United States and its many outline possessions can be seen as communes of the American whole.
Ethnic African Americans, by virtue of the U. S. Constitution, are parts of one of the commune groups in the American whole. Already a part of the American whole as being legally different, their commune as a people came when new laws made them free people but different; free citizens but different; acculturated but different – a commune within the body politic of America.
“Ethnic commune,” as an “African American state of existence,” has not been pursued by African Americans.
Ethnic commune through and under co-existence is the best bet for some sort of African American sovereignty togetherness. Ethnic commune can certainly be equivalent to commune interdependency within the context of the existence of the many groups in America.
First, African Americans must declare that the commune of African America in the American Whole is a “commune state of existence” to which all African Americans belong, and one that will exist with other American parts of the American Whole. Also, the declaration of ethnic commune must become a major factor in the philosophy of coming together to grow together - coalescence.
Thus, Ethnic African America, as a collective “We” togetherness group, can be an ethnic commune in the American Whole.
To be representative of an African American collective “We” togetherness group, all African people of America must pledge themselves either privately or publicly to the following mission of coalescence statement which is a declaration of motives and intentions for survival and progress: 1. As a matter of fait accompli, we hereby declare that all African people of America are African Americans and that Ethnic African America is the state of existence to which all African Americans belong. 2. That this Ethnic African America is in a commune state of co-existence, an ethnic commune co-existing within the American Whole, and so respected as such. 3. We, subjects of Ethnic African America, in order to become organized within togetherness and generate socio-economic effectiveness for ourselves and our country, establish principles for guiding behavior and conduct, insure domestic coherence, provide for the general welfare, procure intra-communication and inter-reciprocal relations, promote coalescence, co-emergence, and peaceful co-existence, and secure the promised blessings of liberty to ourselves, our country and our posterity, do ordain, and establish this mission initiative within an “Ethnic Commune” for all African Americans of America
The purpose of this declaration is to prepare African Americans to carry out whatever previsions universal nature may have in store and to protect African Americans through an “ethnic commune” against those who would prefer ante-bellum roles for African Americans as directed by nonsense White supremacists.
Finally, Ethnic African America - a collective “We” togetherness group - is an ethnic commune in the American whole - same as an in-house national or racial group; or the likes of one of the fifty states of America having rights and privileges that do not conflict or violate the Constitution of the United States.
The Constitution does not direct the extinction of any of its affiliate groups, rather it reads in its Preamble, “to secure the blessings of liberty to ourselves and our posterity.” Ethnic commune, rather than nation-in-a-nation, is a factor in the synthesis analysis approach. Many thinkers are already recognizing African America as the state of existence for African Americans, and have concluded that African America is their togetherness state of existence; thus, their American commune.
3. IDENTITIES OF THE ‘’WE.’’ According to literary works (audio, print, and visual media) African Americans are still wrestling with the questions of who “we” are; that is, who are “status quo African Americans,” and “why can’t the ‘we’ come together, coalesce, and establish status quo African Americans?” But first, who is this “We?” Where is this “We?” What is this “We?” WHO IS THE “WE?” The “We” are descendants of continental Africans. The “We,” historically, are people who arrived on this continent from many parts of continental Africa, speaking many different languages, worshipping in many different religions, adhering to many different customs, and paying allegiance to several different sovereign existences: tribal, territorial and national existences. By the time of the American Declaration of Independence, and the Constitution of the Republic of the United States of America, African people were speaking in one language; worshipping, for the most part, in one religion; adhering to reproduced and imitated European American customs; and paying allegiances to commerce masters in the North and to slave masters in the South. Almost all aspects of African cultures had been suppressed. Some captains of capital in the North, through commerce masters, provided the necessities (capital goods, and ships) for slave trade. Masters of labor in the South provided the slave system (land, quarters, and militia) for maintaining slavery. Both the commerce and slave masters commanded and controlled the body politic and the civil obedience with which to operate the American slave system. Who are “We?” The “We” may be called Afro Americans, Black Americans, colored Americans, or Negro Americans, but “we” are constitutional citizens of this country. And African America, yesterday and today, is the Continental North American “state of existence” to which all Americans of African ancestry belong. Nevertheless, we did not arrive as a ‘‘oneness’’ people, and today, we are still not a ‘‘oneness’’ people. Our only identity as a people lies in the fact that we are of African ancestry. Some African citizens are not African Americans. Their ancestors did not entertain the African American slave experience in English Colonial or National America. They lack the ability to feel physical sensations from the old Negro spiritual, No Body Knows the Trouble I’ve Seen. The Black American experience is not part of their being. Beware of their fictitious advantages, promoted or self-promoted. Note: There is an accepted and appreciated distinction between the two. Thus, only the “We” - all Americans of African ancestry of continental America - are African Americans. They are at present, (1) the collective “We” to be, and (2), only the individualistic “We” that is. The collective “We” is composed of those African Americans who identify themselves as belonging collectively to the group known as ethnic “African America.” Coalescing into a collective “We” is the goal of many African American thinkers and activists because as yet there has not developed on this continent a collective “We” togetherness African American people. According to the 2000 report of the U.S. Bureau of Census, only 36,000,000 persons identified themselves as African Americans. The individual “We” are those African Americans who see themselves as being not “of” America, but “in” America rather than “being of” African America. The individual “We” are “I, Me” African people rather than “collective” we/us African people. However, “I, Me” African groups do constitute togetherness group-ness, but disintegrated group-ness away from the collective “We’ African American group-ness. WHERE IS THE “WE?” The “We” is “in and of” the Republic of the United States of America - a country composed of a multiplicity of individuals, and of many racial, national, ethnic and religious groups – all components of a national Whole in which the paramount goal of each group, if not most groups, is to strive and keep their group an “effective” part of the American “Whole.” The “We” group lives under a Republic type Constitution which reads and promises in its Preamble, “to secure the blessings (privileges) of liberty (freedom) to ourselves and our posterity (future generations).” The “paramount goal” of each American group is demonstrated in their drive for “effective-ism;” meaning, the propensity of each potential Collective “We” togetherness group to become a socio-economically “effective” part of America so as to make both their group and America a more socio-economically effective nation. Each collective “we” group in the Whole America, then, has a role to play; that is, being an effective part of the Whole rather than an ineffective part. A finger cut and paining cannot be as effective for the hand as can the finger not cut, and not paining. The credo for the collective “We” groups in the American Whole; therefore, is: that “the effective-ness of each part will determine the effective-ness of the Whole. And to paraphrase Booker T. Washington when he appealed for “effectives” in his famous 1895 speech: “The Negro must become effective ‘in agriculture, in the mechanic arts, in commerce, in domestic services, and in the professions.” And to quote Jesse Jackson during his bid for U. S. President in 1984: “to make America better and to keep America strong.” But so often, too often, once the individual “we” rise to socio-economic success, he or she fails to respect his or her role as a member in the Talented Tenth class of W.E.B. Dubois’s concept of “Be-thy-brothers’-keeper” for African American socio-economic survival and progress. Nevertheless, the “Individual We,” as in the case of the African American middle class could, if it chooses to do so, progresses to the collective “We” togetherness. WHAT IS THE “WE?” Defining philosophical endeavor as a set of principles to guide behavior, the “Individual We” African American groups, by virtue of being, are biologically the same, but sociologically different - each, an imperfect “We,” a composite of disintegrating elements. Only when African Americans can come together to coalesce (grow together) and begin to become biologically and sociologically the same (one-ness), can African American people become a perfect “We”, meaning identifying themselves as the “We” belonging in an ethnic collective “We” togetherness African American state of existence. But understand that through almost 400 years, the minds of African people on this continent have been revamped so as to live by philosophical principles within the contents of European philosophies, mainly idealism, realism and pragmatism. These philosophies became instruments for conditioning the minds of African slaves in the South as well as free Negroes in both the North and the South. The famous Willie Lynch doctrine (check Black history) was one of the instruments for conditioning the minds to respond a certain way - conditioned response. But while some minds were conditioned to “react;” that is, to respond programmatically; other minds were molded (self-conditioned) to “act,” to devise initiatives for survival and progress. In other words, all African people did not develop a “master/slave mentality”. And even today, not all African Americans are pressed with a master/slave mentality. All and all, mind conditioning of African people produced four mental mechanisms (mental working parts to influence behavioral practices): (1) “Pendency,” (waiting on directions from above – mainly White authority). (2) Independency, (depending solely on self-will or group will). (3) Dependency, (conditioned to do the will of the White authority, even in the absence of). (4) Interdependency, (depending on self-will for mutual involvement). In relation to condition/response reactions, Malcolm X cited three mental conditioning of the behavioral practices among Negroes which resulted from their stay in slavery: (1) “field nigger”; (2) “yard nigger”; and (3) “house nigger.” A fourth is added here: the “porch nigger” mentality - stemming from the behavior of the Negro who could sit on the porch and drink lemonade with the slave master while reporting incidents not divulged by the “house niggers.” Before Thomas Jefferson’s “Declaration of Independence,” some African thinkers, began to place European philosophies into the Black perspective, within which they initiated their own “philosophical principles.” Thus, based on their own respective set of principles, they began creating their own philosophically directed plans for survival and progress. They did so in a country – especially since 1776 - that had continuously denied African people “the blessings of liberty,” which both European Whites and African people had fought for in the American Revolutionary war. And as stated before, what was created by these thinkers are three distinct patterns of thought which today are dominating and influencing the behavioral practices among Africa people of America: (A) “Separation-ism,” which is associated with realism; (B) Ethnic Co-existence, which is associated with pragmatism, and (C) “Integration-ism,” which is associated with idealism. “Separation-ism” conveys the suggestion of departure from the situation. Ethnic Co-existence conveys the idea of reciprocity. And “integration-ism” conveys absorption into a utopian European American state of existence. First National Convention Issue. These three patterns of thought were noted at the very first national convention held by African People in 1830. The convention was chaired by Richard Allen, the first African American Bishop - who had founded the African Episcopal Methodist Church, AME - the first African American denomination.
The convention was attended by advocates of extrication, business, professional and religious leaders such as: George B. Vashon, New York College professor; Samuel Cornish, co-editor and publisher of the first African American newspaper, Freedom’s Journal; and James Forte, inventor and wealthy civic activists who once provided funds which William Lloyd Garrison needed to publish the famous anti-slavery newspaper, The Liberator.
The issue of education contributed to the public exposure of the three most dominant patterns of thought among African people: separation, integration, and co-existence. Presented by thinkers who are associated with “co-existence,” and causing the most debate, was that of a proposal for establishing a school of higher learning for African people.
According to the historian, John P. Davis, some delegates, espoused to thinking that coincided with “separation-ism,” opposed the education proposal on the grounds that the main concern of the convention should be devising plans for the migration of Negroes to Canada and Africa. Others, espoused to thinking that coincided with “integration-ism,” opposed establishing a Negro college because they thought that Negroes should seek admission in the White colleges already established.
These three patterns of thought, not only surfaced at the 1830 convention, but thereafter submerged in convention after convention, and to this very day the Black leadership has continuously failed to agree on a consensus strategy with which to extricate African people. First at these conventions, there is the plan for universal action, the thesis; next came the anti-plan, the antithesis; and then, no synthesis, only discordance.
4.PRINCIPLES OF BEHAVIORS Philosophy is defined here as a set of principles for guiding behavior. This section is about addressing some principles of behavior necessary to function so as to achieve ethnic African American co-existence. Major factors (principles) of the philosophy of ethnic African American co-existence are (1) Synthesis analysis approach, (2) Coalescence for the attainment of togetherness, (3) “Co-emergenism” and (4) ethnic “effectivism.” Synthesis analysis approach In order to establish Collective “We” togetherness for survival and progress, and for extricating themselves from their American predicament, African people must subscribe and adhere to a synthesis analysis approach to adopting a philosophy of co-existence.
Through the “synthesis analysis approach,” certain principles related to plans for extrication from each of the major patterns of thought (separation, integration, and co-existence) will be combined and unified to form a synthesized Whole – a single self-imposed agreed to universal pattern of thought. Reference here is given to the African American philosophy of ethnic co-existence.
Below are examples of some of the better plans for action that can be brought together to form a synthesis approach. It is through the synthesis analysis approach that the goal of extrication can be reached: (a) From the philosophy of separation. The concept of sovereignty advanced more recently by Marcus Garvey and Elijah Muhammad is a historical advocacy. It calls for “nation building;” that is, African people being free and existing in their own sovereign land. Such sovereignty efforts nowadays call for partitioning to obtain land and maintaining sovereignty, or it calls for taking somebody else’s land as has been the history of humans on earth. But since in today’s world, land for sovereignty through gift or by purchase is unlikely; and since African people have no weaponry for the conquest of such land; and since Africans Americans are not a warlike people anyway, thinking and behavior as to the matter of sovereignty must not be considered applicable for Black Americans. Even if land were to be granted by the American government - as in the advocacy of the “eight American states” movement for an African American statehood - the people would need a financial system, a free trade system, and most of all, as Booker T. Washington advised, we would need “something to contribute to the markets of the world.”
African people would be burdened with the need to protect its borders; to protect its currency; and to protect its sovereignty from insurgents, intruders, and from invaders.
The African American sovereignty would have to feed its people, cloth its people; provide health service; guard against famine, flood, disease; and prepare to face storms and quakes and other natural occurrences.
And Christians with the “quitting time syndrome,” no doubt, would invoke a power struggle between themselves and Black Muslims - an organization far more blue printed for sovereignty.
What is the quitting time syndrome? It is based on a continental American slave in the cotton field who seeing that the sun had dashed behind the horizon, leaped to his feet and shouted, “Quitting time!”
The head slave went over and chastised him, saying, “What you doing saying quitting time? You ain’t the one spose’ to say quitting time! I’z the one spose’ to say quitting time! “Quitting time!” Using Ideas for achieving Sovereignty. African Americans can use ideas of sovereignty from advocacies of immigration, colonization and exodus, and advance a pattern of thought that is more logical in purpose which is, the being of an “ethnic commune of African Americans” rather than “nation in a nation” in America as such. (b) From the philosophy of Integration. Civil rights initiatives for the purpose of achieving access to economic and political opportunities should become key factors of the synthesis analysis approach in forming a co-existence pattern of thought among African people to achieve extrication. It has been through civil righting, human righting and republic righting that statutory laws and constitutional measures enacted for the ante-bellum and post-bellum “status quo” have been challenged. It is through civil rights activism that governments have been forced to honor and obey such laws. Civil, human and republic rights activism in African America not only must remain part of the offense and defense armament – legal weaponry - against efforts to deny African Americans survival and progress, but must also be a major factor in collective “We” togetherness.
(c) From the Philosophy Co-existence. Coalescence and “effectivism” are advocacies for making Africa people a whole people - a Collective “We” togetherness African American group. In calling for the effectiveness of African American people, advocators of co-existence believe that the effectiveness of each American group will determine the effectiveness of the American Whole.
The self determination of African Americans, then, should be within the context of the national determination of the Republic of the United States of America. And to that extent, African Americans will co-exist as an American part of the Whole, loyal and patriotic, as set forth by the liberty clause in the preamble of the constitution. However, it should be the duty of African Americans to help shape this national determination. After all, should America go down (be destroyed), African Americans will also go down. Coalescence We have already stated that African people did not arrive on this continent as a sameness or a oneness people. Coalescence has reference here to growing together as a people. And as an African American principle of philosophical value, it means coming together to grow together into a state of African American Collective “We” togetherness. Through coalescence, African people will have an open opportunity to grow into one African American identity, rather than remain in three identities: integrationists, “separationists,” or in co-existence. Thus, such togetherness will result in African Americans becoming a people both biologically and sociologically the same.
Coalescence calls for organizing to specifically grow together in to a Collective “We” togetherness African people. The question ahead then poses a starting point; that is, organize where? The answer is given by Booker T. Washington in 1895 who provided us with what must be acknowledged as one of the most classic statement in the African American experience: “Cast down your buckets where you are…”
Where are African people now? They live in a country which, by virtue of their being, is their home called the Republic of the United States of America. They live in states - in counties in those states; and in towns and in cities in counties of those states. They live in political districts, wards and precincts, in towns, cities, and counties of those states. Co-emergence African Americans, before and after slavery, either in direct or indirect forced segregation, or even in spite of intended good laws, have been denied access to fully enjoy the educational, economic, and political privileges of this nation - under this nation’s constitution. One thing that the African American leadership should and can do is merge meaningful and relative “ideas” that will advance their efforts for extrication is synthesis analysis. Many ideas have been and will be initiated to achieve the goal of extrication. Should an idea be genuine towards achieving extrication, it should become the goal of all African people and should be acquiesced (accepted without making destructive objections). Thus, success in reaching goals relative to the collective “We” togetherness ideas should not result from the emergence of an individual participant (“I,” “me” individualism), but rather from the results of all African Americans participating collectively- “Co-emergenism.” Emergence, by definition means, “rising out of.” In order for an object to be viewed, it takes an object to view the object which has come into view. An object “rising out of” (meaning coming into view), whether viewed internally (in the mind) or viewed externally (outside the mind), must be recognized as the “view to the viewer” before knowing takes place. In other words, it takes two objects to know - the known in view and the knower to know. Thus, knowing co-emerges – “co-emergenism.”
This relationship is applied to action that initiates ideas through collectivism for reaching a goal. The goal of the action is to achieve collective “We” togetherness. The goal or the idea is the property of African people. If the idea becomes an initiated goal, real success in reaching that goal or goals can only be achieved by the involvement of the known (the idea) and the knower (African people)- “Co-emergenism.”
It should be pointed out that through “co-emergenism,” co-effective achievement must not result from a single “I, Me” entity (leader), nor from an individual group, but rather from the co-emergence of a substantial force of African people themselves (“we, us”), directly, involved in bringing about co-effective achievement.
One historical problem among African people is that of accepting and tolerating individual (“I, Me”) false leaders. This does not mean leadership should be abandoned. It means that the “idea” should be the cause for action.
Certainly, there will emerge strong leaders - leaders who are capable of advancing progressive thought, ideals, goals. But success in achieving survival and progressive goals must result from the co-emergence of all involved – “co-emergenism.” Ethnic ‘‘effectivism’’ here, refers to sets of principles that encourage and guide African people to practice effectiveness in all their endeavor. As Booker T, Washington advocated during the later 1800’s - “Cast down your buckets where you are in agriculture, in commerce, in the mechanic arts, and in manufacturing”- so must African Americans advocate today: effectiveness in agriculture, commerce, in technology, and in finance. However, African people must not use effectivism for selfish or destructive purposes, but rather, for the co-emergence of all African people involved in producing reality. Such action will coincide with behavioral practices that adheres to activities for collective “we” togetherness. Effectivism must be executed for both African America and the Whole American (the effectiveness of each part in the Whole will help determine the effectiveness of the Whole) To quote Jesse Jackson and make his quotation an African American motto: “To make America better and to keep America strong.” Therefore, in organizing and directing wards and precincts projects, be effective. In organizing and operating distribution centers, be effective. In organizing and managing financial institutions, be effective. In all, be effective for both African America and America. Effectivism is a major factor in the Collective “We” togetherness and in the philosophy of co-existence.
THE END
About the Author: William Marion Larsha, Sr., educator, writer, and "civic activist," was born March 20, 1924 in Atlanta, Ga. He received a B.S. degree from North Carolina A&T University, and a Master’s Degree from the University of Memphis. William Larsha is a retired public school teacher; one of the Education Association’s executive officers who was jailed during the teachers’ walk-out in Memphis for collective bargaining rights; and a long-time Democratic Party Executive Committeeman. He is also a columnist for several newspapers, including The Memphis Tri-State Defender (for more than thirty years) and the Mid-South Tribune which also distributes his column "Notebook" on The Mid-South Tribune ONLINE and the Black Information Highway (BIH). In 2004, a city block was named in his honor by the City Council of Memphis, TN.
WORDS AND SUBJECT MATTER
1 Booker T. Washington 2. Coalescence 3. Co-emergenism 4. Congressional Black Caucus 5. Coordinators 6. Effectivism 7. Ethnic Co-existence 8. Ethnic Commune Existence 9. First National Convention Issue 10. Four Mental Mechanism 11. Identities of the We’’ 12. Integration-ism 13. Mission of the Coalescence Statement 14. OFCA 15. Of William Larsha, Sr. 16. Philosophies of Behavior 17. Quitting Time Syndrome 18. Reciprocity 19. Separation-ism 20. Synthesis Analysis Approach 21. Talented Tenth 22. Using Ideas of Sovereignty Advocates 23. Who is the ‘‘We’’ 24. Where is the ‘‘We’’ 25. What is the ‘‘ We’’
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