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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.



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.        



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. 




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.





 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’’     






        Findings Findings