Black Empowerment 2008 – Increased quality of society

Africans in America are attacked by disastrous conditions, such as; lowest level of assets, highest unemployment, lowest income, highest crime rate and highest mortality rates. These conditions, according to sociologists, are the results of bad economic development. This article discusses other ways to develop black society by establishing black companies.


Our investigation into deplorable situations facing black masses is solved in the discovery of a two-fold problem:

o Abnormal Enrichment

o Improper Behavioral Patterns

Uneven Resource Sharing

We must understand that wealth is money you receive due to ownership of property – real estate, shares and bonds or transactions. These money you continue to receive as long as you own the property. On the other hand, income from money is earned by selling your work. The problem with income is if you do not work, the money ends. Black Americans have huge revenue (about 700 billion dollars) and minimal wealth.

The index gap is widened between the general white community and black america. According to United United's report "The Dream of 2004 2004" for a fair economy, the African Americans were 13% of the population in 2001, but owned only 3% (including equity) on the median of the family. If we adjust for 2001 dollars, it means $ 121,000 for the White House and $ 19,000 for Black households. Furthermore, it will take 2099 (98 years) to reach an agreement.

Why is wealth accumulation so important? Growth is important because it determines the social recognition of ethnic groups, access to active schools, a number of competing companies, equality, essential healthcare, personal comfort and length and quality of life.

Improper Behavioral Patterns (IBP)

Abnormal enrichment is not entirely a blame for the response of the economy to Black America and the quality of life of life. Another major cause is what Anderson (2001) calls for improper behavioral behavior (actions that lead to blacks involved with their own subversion or exploitation). [1] Inappropriate behavioral patterns stem from social facilities of slavery. Some people say that IBP results are caused by alcoholic post-traumatic disease.

Dr. Kenneth P. Clark, in a dramatic role, says:

"To satisfy the size of our current problems, we have to rebuild the books of slavery events. Find out to educate our path today by understanding where and how the lights were

We should also understand that slavery should be regarded as a starting point for understanding the African-American psyche, but not as an endpoint.

Therefore, the study of the African-American psyche should contain a psychologist, but it should not be merely worried about past events. "[2]

Therefore, Slavery Conditioning has caused birth to IBP, which weakens the competitive impact of African Americans. Competitiveness decreases to the extent that we create ratione to justify external behavior rather than allies with members in their own team to compete with external parties.

In addition, blame improper behavioral patterns of white and others how to treat us. If we want to respect, we must change what we are teaching our rivals.

Examples of destructive IBP are:

o Community Department

o Compliance with the Competition

o Looking for the consent of white

o White is a colder

o Loyalty at work

o Attitudes towards material parts

Community Department

The most beautiful behavior that African-Americans face is a League. The slave general fostered it among slaves to distribute all mergers. The servants knew that unused communities would be an easy prey for continued control. All types of switching equipment prevent the slaves from getting together.

The main separation was between houses and workers. The house workers saw themselves as privileged. They had less physical work, better clothes, eat better and take care of the personal needs of the master and the home.

Just to be physically close to the marina, which the server knows about the area of ​​cooperation.

The slave captain used his house slaves as a buffer zone in the area of ​​slaves. He urged them to feel better, be assured of his reason and take his side in all disputes. Because of this social situation, the slave got the master slaves who assisted and told him completely.

The community community in the black community is persistent today. Rather than house versus the venues we have, institution, grassroots, university teacher, not educated men, Christians, Muslims, Baptists, Methodists, Brotherhoods, Sororities, Schools, White Collars, Blue Collars, Republicans, Democrats, Neighborhoods and Hundreds of Other Buildings for division. The origin of all these divisions comes from the same source, and it made 400 years ago — an outsider as a profit of separation.

Black Americans, as we did 400 years ago, spend more time reviewing and justifying goals than working toward common goals. Slavery Conditioning has psyched us out to find our special problems are more important than our common problems.

Compliance with the race

History has taught us that carbon usually operates at the expense of a black majority flotation fleet. This kind of appropriate behavior occurs when Blacks works with other ethnic groups.

There is a problem because so many members of the Black establishment [8] use it. Coalescing encourages Blacks to work with groups that have already set goals, rather than organizing our own goals. Black participation brings credibility and strength to sexual tendencies, ethnicity, class, gender, disability and Spanish groups, some of which talentably opens with us for wealth and power and opens against Black profits.

In consultation with rivals African Americans, losing their default due to improper behavior by leaders of black institutions seeking the Alliance, white approval and joint dollar at the expense of their own people. In addition, if funds are available, the trickle-down theory takes effect and usually leaves the follow-up of sexual choices, gender, ethnicity, religious, disabled and Spanish language groups getting what they want or need.

Being a good negro

Slave Bill produces improper behavior that comes from old social or tropical races. It happens when Blacks, especially from southern or central western countries, avoid situations that make them seem free, independent and to determine their own destiny.

Good diarrhea or "safe" Africa-America is looking for white approval. They are perfectly happy to go to work or to church, watch TV and then go to sleep. To those who happen to Blacks in society or elsewhere is not their concern. Good diarrhea wants to appear happy, content, compromised and not competitive. Those who act in this way will neither speak nor speak of Black affairs nor defend them against Black injustice.

White Ice Is Colder

Another type of improper behavior that comes from social facilities is the belief that White Ice is Colder. African-Americans who attend school, religion and all social organizations think that white is by nature better. Therefore, the better quality of white man is a common expression in black society. Anderson tells about events in which he witnessed the behavior:

"Having a friend in front of his office in Tallahassee, Florida, I saw the black man running in a black grocery store, then they returned to the ice cream across the street in white liquor store.

My friend and I were so stuck by the behavior we asked him because he rejected the ice in the black store but bought the same brand from the White store. said: "I do not like Mr. Brown's ice cream. It's also a chunk. Jax Liquorís ice cream is better. On that day, I learned that not only was the white ice cube, but obviously at least one black man. "[9]

Social facilities have estimated deep roots of improper behavior in the psyche of black Americans. In this case, the argument is whether white touches, does it, sells it or talks only when it's acceptable to blacks. [19659002] Attitudes towards Work

Commonly inappropriate behavior that passed blacks from social facilities is their attitude towards work. Slavery was forced labor. It was a daily job, the beginning of the child's life and the continuation to death or total disability. anticipated his needs. He instead worked, often under threat of abuse or death, to produce profits for the slave. Good harvest did not improve his life or society, it only improved life and the community of slavery.

Work, like everyone actions that have no benefit to the gift were hated. As punished , and as punishment, despise those punished. In addition, work was defined by slavery. Even today, Ebonics refers to work as a "slave".

Enslavement of meat work and freedom intended to prevent work. Work was considered as a pride-less underdog's activity. Today, one hundred and forty-four years away from slavery, it is difficult for many blacks to see long-term trade in persistent work as sufficient to spend the stigma. Many of us will not start trading because it's easier to work for someone else and get a regular salary and emancipation-Friday evening friday through Monday morning.

Attitudes toward Physical Objects

Knowing the slave to have nothing or very little was social facilities that created the care of a lesser attitude towards physical things. The slave master had property and subtle materials like clothes, jewelry, fine houses, beautiful landscaping, etc. Thus the slave held his master, grieved him and envy the master's owners. They belonged to freedom and power to control their lives, family and economy.

Today, African-Americans have mixed acceptable behavioral patterns with regard to materials and assets. On the one hand, the frustration of an asset and unconscious joy in vandalism and abuse of property is considered to belong to the "master". This frustration finds expression in great destruction and disadvantages in public housing and rental housing.

However, black Americans have unnatural attraction to material things. On slavery, wearing "Massah" old hat or "Missis" An old dress became a symbol of pride and position.

Slave could play Massa or Missis for a few moments. Kenneth Stamp (1956) shows this idea:

"Gloriously clad slaves who transported the streets of the South and the cities on Sundays, the men in fine linens and bright waiscoasts, the women in full petticoats and silk gowns, were usually domestic servants of wealthy planters or townspeople Butlers, coaches, maids and valets had to hold an opinion on their white families. "[10].

Such experience of property and materials has left a legacy that affects our lives today. We waste huge amounts of money on things that are without appreciable value, such as electronic gizmos, prominent clothes, expensive edges, expensive cars, jewelry and expensive alcohol. Because we want to look like a slave master, we constantly drain our budgets and do not use our money to raise funds.

While considering attitudes that come from social conditions, please keep in mind that the consequences that result in it are only one aspect of determining our behavior. Western material, imperialism and aggression also affect the African-American psyche. As a result, we should be aware that tendencies within us from the past could control our behavior in a way we do not understand.


We seek to strengthen ourselves, we are a group out of date. Instead of working towards the way of life, many of us are following harmful myths and wicked dreams. This section discusses some of our myths and dreams:

o Integration

o Diversity

o Politics

o Education

o Religion


"The dream of adaptation has never came true to the black Americans. When we stood for this dream in the 60's, we did not realize that the integration group loses all self-determination, as the dominant community must work and accept all goals and plans.

When the Blacks began to integrating with leaving our businesses, schools and communities, you also missed disposable income distributed to white communities and even missing our black middle-class models that followed white to the suburbs. Loss of black income and models has left black societies across the people, who are poor and without leadership.

And worst of all , united. Black people have shaped their goals, values ​​and behaviors around White America dards, although White will probably not reap financial or political profits for Black People. "[11]


Another nausea of ​​the Black American dream is cultural diversity. Cultural diversity can lead to improper behavioral fusion of competition. It creates ethically equivalent to all national illnesses with black ones while it is belittles and unnecessary efforts

For other ethnic groups, cultural diversity has the potential. The main streets of each city have their share in Chinese, Japanese, Mexican, Vietnamese, Italian, Greek, French, Ethiopian and Thai restaurants. untouched if they choose to participate in public culture. At the same time they can establish other companies, communities and their own economies.

However, African-Americans do not have the opportunity to define our own culture. is a black culture representative with breaking the number of African heritage, "soul" and black history. This mish-mash of culture breaks apart from integration into general culture. If all were equal to cultural diversity, it would be useful for us, though they are not.


"Politics without economics is a sign of no substance." – Minister Louis Farrakhan

The myth of politics has held black Americans since the beginning of slavery. We know that political power is important because politics decide who should have the benefits in life. However, those who desire to have it only received and used it if they also have economic power.

We can not allow our brothers and sisters to forget about the words Marcus Garvey, who said:

"The Most Important Area of ​​Independence [is]] Economically. After people have set up a business that they turn to politics. and not first … to politics because the latter can not exist for the former. "[12]

In addition, the principle of all politics is a coincidence for employment. This means, "If you scratch your back, I'll scratch you." After you invest time, energy and resources to support political issues, candidates or political parties, you expect the same benefits.

This policy applies to everyone in America except African-Americans. Black Americans steadily support White candidates and their political parties from the sense of duty and loyalty. Therefore, a black vote is taken as a matter of course. There is no time in history when black Americans have been paid to build the basis for the political contributions that have been made.

Unfortunately, the political image for Black Americans is worse. We have not required quid quo employment relationship. Demanding quid quo relationship with its elected politicians made Cuban refugees to economic and political over and subordinate blacks in Miami, Florida within one year.

Thus, the political authorities have not yet become successful plans to get the necessary resources for black communities. Even though politics is "something for something", black Americans are never given special prizes for their overwhelming support for public office applicants. Back professionals are dirty about using the power of their offices to specifically address the needs of black communities because they are worried about creating a white backlash. It's easier for them to submit or support applications that are binary designed to assist everyone rather than just black. For their political support, blacks have always been denied beyond employment or something instead of their vote. [13]


"Education without self-knowledge is training and no benefit from training but coach." – You are Akbar

Some Blacks pursue the myth of education. They assume that if they or their children get enough education then they can overcome identity issues in America. Consider some facts about education.

The school in the joint education system, Horace Mann, created the school as institutions for white men, as he described public education as a "great equalizer". He felt that blacks would attend school for those who were less lucky.

A year later, African-Americans gained access to public schools, and white told us terribly. In addition, as the saying goes, "If they do not treat you right, they will not teach you right." United States tuition fees triggered racism and cooperation with social organizations to maintain imbalances based on Black Kids' predicted life data. Even today, the public high school has not committed itself to providing black children with full education, but instead, social scientists and politicians have spent years charging blacks with inferior intelligence and poor education.

The higher education you have more resources you are expected to achieve, however, there is virtually no connection between Black People's resources and their educational experience. In the years 1865 to 1895, Blacks scored his illiteracy by 50% (from 98% to 48%). After the Civil War, nearly 25 million immigrants from Europe came to about the same pure rate and response. In the next 30 years, their black illiteracy decreased twice faster than European immigrants did. However, Europeans immigrated education, brought them into wealth, income, political strength, social authentication and business ownership. Blacks started at the bottom and are still on the bottom today. There was no direct correlation between unbelievable Black Education studies and benefits.

The reason for free movement up to now is not hard to figure out. Public education was mainly Euro-centric with little or no information about African-Americans. As Akbar (1998) points out, education without self-knowledge is purely training, and trained people can only serve them to educate people who were their coaches. [14]

Census data suggest, as late as 1950, that White High School graduated worked more than Black College graduated. A black man earned only 54 cents for each dollar earned by the White person. In mid-1970, wage income was as high as 67 cents per dollar received by white. It dropped back to 56 cents for each dollar that white worked in 1980. Black Americans are not wrong for education; We just have to understand that education in itself is not enough.

Anderson (2001) concludes section on education with the following paragraph:

"Wealth and other inequalities continue mainly because the planned inferior education granted to the black was never designed to give them a balance to bring preventing racism that they would be influenced in public society. "[15]


Eurocentric interpretations of the Bible have created a religious myth that damages Black Empowerment. Religions were one of the first tools used by slaves in slavery. They hoped that Christianity would encourage slaves to be "Christian", obedient, justify their own slavery and control the hearts and minds of black slaves in general.

White had self-explanations of the Bible, saying that black were cursed men who were supposed to be slaves of white people (curse of Ham). They tried to focus on Black aspirations of "next life" to the extent that some Blacks wished they were dead. When black preachers preached to black, they were encouraged to teach it:

1. When the Bible referred to "slave and master," it referred to the Black Race and the White Master on Earth.

2. Blacks should be hard, trustworthy, obedient and humble

3. Blacks were taking a lot of their lives, postponing worldly joy and looking forward to them in the sky after death.

White schools agreed to a black minister who urged blacks to compile their own subject and their utilization.

These religious dogma continues in black churches today, causing many to recognize or ignore black injustice.


If African-Americans can not combine universal wealth with integration, diversity, politics, education and / or religion after 400 years, we must do the next best – create wealth outside of our private communities in our black communities .

If we want to seriously improve our situation, we must work together to strengthen our common economic situation. Collaboration means that increased quality of society will be the reason for men instead of increasing individual profits. Increased personal profit will come from more effective and efficient activities of productive, readable, healthy and happier black people in society.

This can be included with:

1. Our Programming Slavery Conditioning and Eliminating Improper Behavioral Patterns

2. Change our mindset with your own mindset

3. Evaluation of our resources

4. Use what we find to establish the programs and procedures that benefit our society.

5. Using Internet Technology (Web, Email, Radio and TV) to Perform and Market the Programs

De-Programming Slavery Conditioning

It is aware that a group knows what they are, why they are and how to be . In addition, consciousness comes from culture, from culture comes to mind, from attitudes come feelings and emotions come to action. We can reverse the engineering harmful effects of slavery by reviving our consciousness in a totally new context. . . . MAAFA Healing.

MAAFA is a swahili word for the Holocaust. MAAFA Healing is a post-operative treatment that affects a course of action that moves our unconsciousness from self-harm affecting slavery and inappropriate behavioral patterns in appropriate behavioral patterns. This is accomplished by returning to the deliberate deletion of the negative consciousness of the subconscious concept and sharing them with positive consciousness (wisdom teaching). Much in the same way, Neuro Linguistic Programming makes smoking a non-smoking condition.

A research group investigating the glorious civilization of our ancestors is a great way to implement MAAFA Healing. The assembly will raise our consciousness by emancipating us from the alien inspired dungeon of false beliefs about others, the world and ourselves. In addition, they will provide us with a new set of historically accurate facts, concepts, theories and perspectives about ourselves, about others and the world based on our culture and mindset in Africa.

Without some sort of MAAFA Healing, most Africans in America are unconscious: Forced by slavery. Reluctant, seeking unknown and unsuccessful goals. Most importantly, an unconscious mind allows us to utilize melanin in our bodies to adapt to thoughts that are mental thoughts.

Changing our thinking for personal purposes

According to Anderson (1994), black Americans spend 95% of annual disposable income with companies in other communities.

Of the remaining five percent in black communities, another three percent is spent with owners outside of Black. It is difficult if it is impossible for black societies to maintain a normal quality of life and be economically competitive when only two percent of their annual disposable income is within the regions of society. [16]

Others have created luxury (improve their schools, build new businesses, get the necessary healthcare, and generally improve the length and quality of their lives) of our generous spending business.

With our culture of the illuminated soul, it has come time for us to stop to go after and go to oneself. Possible means giving ourselves. . . . give love to self and love of race. Therefore, cooperation is more encouraging, supportive, and giving and buying Black slowly.

Assessing our resources

Wealth is due to ownership and control of natural, wealthy or human resources:

1. Natural (land, water, precious minerals and metals)

2. Processors (machinery, factories, consumer goods, public improvements, shares and bonds)

3. Human resources (skilled, readable, labor)

We must manage what resources we can to produce wealth in a black community. The majority of African-Americans own or manage some important resources – we have jobs. There is no wealth potential at work. It is the owner and manufacturer of a job that has the option of acquiring.

Therefore, it is necessary to relate to our brothers and sisters around the world who own and control land, such as in Africa and the Caribbean. These connections can take the form of customers, raw material supplier and manufacturer.

Of the resources offered in America, human resource management is most practical for our African Americans. Large human resource management leads to more successful companies and a viable way to accumulate wealth. While most risky, assets arising from corporate ownership can be purchased and distributed many times faster than natural or processed resources.

Use what we find to establish programs and procedures that benefit from our community

Applications are defined with the goals and plans that are made to meet those goals.
Our goal of communicating should be based on unnecessary social needs. After using community representatives on a team to validate valid goals, make a list of prospective individuals and organizations that will help to meet the goals.

Then you should create a list of the resources (people, equipment, supplies and information) available from those listed. Next, ideology should be used to identify situations that describe how we can use what we have to achieve our goals. These conditions are called methods. Guidance on resources should be used to frame the program necessary to achieve the goals set before.

Each policy described shall be broken down into project work, guarantor, maturity and expense. Last but not least, strong management needs to monitor application performance and ensure that tasks are taken in a timely manner.

Massarnir af svörtu þjóðunum í samfélaginu eru grasrótar, atvinnulausir, atvinnulausir og / eða teknar áskoranir. Ólíkt stofnunarnámskeiðinu (leiðtogar og benefiaries um stöðu félagslegra fyrirtækja, fyrirtækja og trúarstofnana), eru þeir ekki vandvirkir í bókhalds-, markaðs- og rekstrareiningum efnahagsþróunar. Þess vegna er þörf fyrir samfélagsþjálfun. Samband fyrirtækja (bæði raunverulegur og "múrsteinn og steypuhræra"), samfélagsaktivist, mannúðarmálaráðherra og viðskiptaþjónusta sem tengir viðskiptatengsl við samfélagsþróun en fullnægir þörfum grasrótanna Black entrepreneurs. Þessi nálgun er raunhæft frumkvæði í uppbyggingu þéttbýlis Black communities.

Samkvæmt greininni, Entrepreneurship Community, eftir Michael H. Shuman höfundur, Going Local: Búa til sjálfstætt samfélags á heimsvísu:

"Í fyrsta lagi eru bestu menntunarþjálfunaráætlanirnar kenntir frumkvöðlar þeirra sem uppfylla unmet local þarfir eru, samkvæmt skilgreiningu, að verða betri fyrir innri borgina en að flytja yo-yos. " Ein slík áætlun er Urban SEED (sjálfbær efnahags- og umhverfisþróun) sem staðsett er í Alameda, Kaliforníu, sem hvetur nemendum sínum til að leggja áherslu á örfyrirtæki sem vaxa lífræn matvæli og mynda endurnýjanlega orku. Annar er Detroit Farmers Cooperative, sem rekur sjö samfélagsgarðar og fimm byggðamarkaðir, sem allir eru reknar af sjö ungum Afríku Bandaríkjamönnum, 14 til 16 ára. Í samlagning, the Von tekur Root program í Detroit starfar heimilislaus menn að vaxa mat fyrir staðbundin máltíð forrit fyrir hina fátæku. "

Grassroots entrepreneurs will need business services. These services include business coaching, accounting, legal services, loan packaging, insurance, web development, graphic design, credit clearing, and merchant card services.

Before these services are provided to the grassroots entrepreneur, he or should join virtual business incubators. These incubators are Internet powered (web, radio, and TV) cooperatives designed to consolidate incoming business owners into improved economic position. Improvement comes from the efficiency of working collectively such as, cooperative buying, referral arrangements, business-to-business transactions, bartering, mentor / protégé relationships and easy access to the network business services.

Incubator activities will be designed to create internal cash flow and avoid Collusion with the Competition. In addition, each cooperative member business is evaluated by a business coach for strengths / weaknesses and exper t guidance offered.

Marketing the Program

Grassroots entrepreneurs will be attracted to the program by appealing marketing strategies:

1. A message that moves the grassroots entrepreneur from idea to income in a manner, which he or she can relate.

2. Free to low-cost services and products.

3. The feeling of community evolving from shared knowledge, resources, and pulling together for increased competitiveness.

4. A schedule of special business-building events and activities such as, guest speakers, entrepreneurial studies, workshops, and business education programs offered at conveniently located community venues.

5. Informative articles periodically distributed that educate the business owner on wealth creation strategies and Black dollar recycling

6. An exciting Internet presence that streamlines business processes, communication, market coverage, event, business news, and tools.


An initiative that is modeled after the coming out of the box approach will be a valuable asset in empowering the Black community.


[1] Anderson, Claud. Powernomics: The National Plan to Empower Black America, (Powernomics Corporation of America, Inc., 2001) 7

[2] Akbar, Na'im. Chains and Images of Psychological Slavery, (New Mind Productions, 1984) 8

[3] Anderson, Claud. White Wealth, Black Labor: The Search for Power and Economic Justice, (Duncan & Duncan, Inc. 1994) 165

[4] Ibid., 165

[5] Ibid., 165

[6] Akbar, Na'im. Chains and Images of Psychological Slavery, (New Mind Productions, 1984) 27

[7] Ibid., 29

[8] T Shaka, Oba. The Art of Leadership, (Pan Afrikan Publications, 1991) 287

[9] Anderson, Claud Powernomics: The National Plan to Empower Black America, (Powernomics Corporation of America, Inc., 2001) 29

[10] Stamp, Kenneth. The Peculiar Institution: Slavery in the Ante Bellum South, (New York, Vintage Books, 1956) 289

[11] Anderson, Claud White Wealth, Black Labor: The Search for Power and Economic Justice, (Duncan & Duncan, Inc. 1994) 54

[12] Clingman, James. Blackonomics: The Way to Psychological and Economic Freedom for African Americans, (Milligan Books, Inc. 2001) 200

[13] Anderson, Claud White Wealth, Black Labor: The Search for Power and Economic Justice, (Duncan & Duncan, Inc. 1994) 35

[14] Akbar, Na'im Know Thy Self, (Mind Productions & Associates, 1998) 2

[15] Anderson, Claud Powernomics: The National Plan to Empower Black America, (Powernomics Corporation of America, Inc., 2001) 94

[16] Anderson, Claud. White Wealth, Black Labor: The Search for Power and Economic Justice, (Duncan & Duncan, Inc. 1994) 52


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