Black Empowerment 2008 - addition ability of society

Response Card Wording Spanish - Black Empowerment 2008 - addition ability of society

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Africans in America are assailed by deplorable conditions, such as; lowest estimate of wealth, highest unemployment, lowest income, highest crime rate, and fastest death rate. These conditions, agreeing to Sociologists are the results of poor economic development. This paper will discuss alternative approaches to developing the Black community by establishing Black businesses.

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The Problem

Our investigation of the deplorable conditions faced by the Black masses resulted in discovery of a twofold problem:

o Unequal Wealth Distribution

o Inappropriate Behavior Patterns

Unequal Wealth Distribution

We must understand that wealth is money you receive because of ownership of property - real estate, stocks and bonds, or business. Its money you continue to receive for as long as you own the property. On the other hand, revenue is money earned by selling your labor. The issue with revenue is if you do not work, the money stops. Black Americans have abundant revenue (Approximately 700 billion dollars) and minimal wealth.

The wealth gap is widening between mainstream White community and Black America. agreeing to the description "The State of the Dream 2004" by United for a Fair Economy, African Americans were 13% of the habitancy in 2001, but owned just 3% (including home equity) of the average house wealth. If we adjust for 2001 dollars, that means 1,000 for White households and ,000 for Black households. Furthermore, it will take until 2099 (98 years) to reach parity.

Why is wealth accumulation so important? Wealth accumulation is vital because it determines an ethnic group's collective acceptance, passage to functional schools, estimate of competing businesses, equal justice, needful condition care, personal comfort, and the length and ability of their lives.

Inappropriate Behavior Patterns (Ibp)

Unequal Wealth Distribution is not totally to blame for Black America's lowly economic status and together with ability of life. Someone else major cause is what Anderson (2001) calls Inappropriate Behavior Patterns (Ibp) (Actions that succeed in Blacks participating in there own subordination or exploitation). [1] Inappropriate behavior patterns stem from the collective conditioning of slavery. Some say Ibp results from Post Traumatic Slavery Disorder.

Dr. Kenneth P. Clark, in a monumental piece states:

"In order to fully grasp the magnitude of our current problems, we must reopen the books on the events of slavery. Our objective should not be to cry stale tears for the past, or to rekindle old hatreds for past injustices. Instead, we should seek to enlighten our path of today by better comprehension where and how the lights were turned out yesterday.

We should also understand that slavery should be viewed as a starting point for comprehension the 'African-American psyche, and not as an end point.

Therefore, the study of the African-American psyche should contain psycho-history, but it should not be exclusively concerned with events in the past." [2]

As a result, Slavery Conditioning gave birth to Ibp that weakens the competing impulse in African-Americans. Competitiveness declines to the point where we design rationale to elucidate behavior of outsiders rather than ally with members of their own group to compete against outsiders.

Moreover, Inappropriate Behavior Patterns teach Whites and others how to treat us. If we want to be respected, then we must convert what we are teaching our competitors.

Examples of destructive Ibp are:

o Community Division

o Collusion with the Competition

o Seeking the Approval Of Whites

o White Ice is Colder

o Attitude Towards Work

o Attitude Towards Material Objects

Community Division

The most damaging inappropriate behavior faced by African-Americans is community Division. The slave devotee fostered it among the slaves in order to diffuse any unification efforts. The slave makers knew that disunited communities would be easy prey for prolonged control. All types of division devices prevented the slaves from arrival together.

The major disunion was between the house and field workers. The house workers saw themselves as privileged. They had less corporal labor, wore better clothes, ate better and took care of the personal needs of the devotee and his household.

Just to be physically closer to the devotee gave the house slave a sense of superiority over his fellow field slaves.

The slave devotee used his house slaves as a buffer zone against the field slaves. He encouraged them to feel superior, be loyal to his cause and take his side while any disputes. Because of this collective conditioning, the slave devotee gained some slaves that assisted and identified with him completely.

Community division in the Black community persists today. Rather than house versus field we have, establishment, grassroots, college-educated, non college-educated, Christians, Muslims, Baptists, Methodists, fraternities, sororities, schools, white collar, blue collar, republicans, democrats, neighborhoods and hundreds of other bases for division. The origin of all these divisions comes from the same source as it did 400 years ago --- an outsider who profits from the separation.

Black Americans, just as we did 400 years ago, spend more time arguing and justifying isolate goals than we do working on base goals. Slavery Conditioning has psyched us out to feel our isolate problems are more leading than our shared problems.

Collusion with the Competition

History has taught us that coalitions commonly operate at the charge of the grassroot Black majority. This type of inappropriate behavior occurs when Blacks partner with other ethnic groups.

It is a qoute because so many members of the Black making ready [8] use it. Coalescing encourages Blacks to work with groups who already have articulated goals, rather than design goals of our own. Black participation gives credibility and power to sexual preference, ethnic, class, gender, disabled, and Spanish-speaking groups, some of whom compete openly with us for wealth and power and openly oppose Black gains.

During Collusion with the Competition African-Americans, lose by default due to the inappropriate behavior of Black making ready leaders who seek cross-group alliances, White approval, and corporate dollars at the charge of their own people. In addition, if funds are available, the trickle-down principles takes succeed and commonly leaves us with leftovers after sexual preference, gender, ethnic, religious, disabled and Spanish speaking language groups receive what they want or need.

Being a Good Negro

Slavery conditioning produces an inappropriate behavior that comes from the old collective or Southern racial etiquette. It occurs when Blacks, especially from the South or Midwest, avoid situations that make them appear free, independent and about determining their own destiny.

A Good Negro or "safe" African-American seeks White approval. They are perfectly happy to go to work or to church, look at television and then go to bed. To them whatever happens to Blacks in the community or anywhere else is not their concern. Good Negroes want to appear happy, content, compromising and non-competitive. Those who behave in this manner will neither speak up nor speak out on Black issues, nor will they defend against Black injustices.

White Ice Is Colder

Another type of inappropriate behavior that manifests from collective conditioning is the belief that White Ice Is Colder. African-Americans conditioned by school, religion, and all the mainstream collective institutions believe that Whites are inherently superior. As a result, the excellent ability of the White man's ice remains a generally approved expression in the Black community. Anderson relates an incident where he was scrutinize to the behavior:

"Standing with a friend in front of his office construction in Tallahassee, Florida, I saw a Black man drive up to a Black-owned grocery store. He got out of his car and walked over to the ice machine. He picked up some bags of ice, examined them, put them back into the ice machine, and then walked over the road to a White-owned liquor store. There, he went to the ice machine and took out two bags of ice. He examined them, and then went to the drive-through window to pay for them.

My friend and I were so struck by the behavior that we asked him why he rejected the ice at the Black store but purchased the identical brand from the White-owned store. He said, 'I don't like Mr. Brown's ice. It's too lumpy. Jax Liquor's ice is better'. That day, I learned that not only was White ice colder, but apparently 'smoother' to at least one Black man." [9]

Social conditioning has planted deeply rooted inappropriate behaviors in the psyche of Black Americans. In this case, the thinking is if Whites touch it, make it, sell it, or talk about it only then it is approved to Blacks.

Attitude Towards Work

A often seen inappropriate behavior passed to Blacks from collective conditioning is their Attitude Towards Work. Slavery was forced labor. It was daily work, starting in early childhood and persisting until death or total disability. To the slave, work did not contribute for his needs. Instead he worked, often under the threats of abuse or death, to furnish profits for the slave master. A good crop did not enhance his life or community; it improved only the life and community of the slave master.

Work, as any activity that bears no benefit to the doer, was hated. Seen as a form of punishment, and as any punishment, those who are punished despise it. Moreover, work was identified with slavery. Even today, Ebonics refers to a job as a "slave".

Enslavement meant work and relaxation meant avoidance of work. Work was viewed as the activity of the pride-less underdog. Today, one hundred and forty four years removed from slavery, it is difficult for many Blacks to view the long-term recompense of sustained work as being sufficient to erase the stigma of the toil. Many of us will not start a business because it is easier to work for person else and get a regular paycheck and the relaxation of Emancipation-Friday evening through Monday morning.

Attitude Towards Material Things

Allowing the slave to own nothing or very little was collective conditioning that spawned a care less Attitude Towards Material Things. The slave devotee possessed property and the finer material things such as, clothes, jewelry, fine house, beautiful landscaping, etc. Consequently, the same way the slave hated and resented his master, he resented and envied the master's possessions. Those possessions were associated with relaxation and power to direct one's life, house and economy.

Today, African-Americans have mixed inappropriate behavior patterns toward material things and property. On the one hand, there is resentment of property and an unconscious satisfaction in vandalism and abuse of property seen as belonging to the "master". This resentment finds expression in the high rate of destruction and defacement in collective housing and rented properties.

On the other hand, Black Americans have an unnatural attraction to material things. while slavery, wearing "Massah's" old hat or "Missis'" old dress became a seal of pride and status.

A slave could play at being Massah or Missis for a few moments. Kenneth Stamp (1956) vividly illustrates this idea:

"The elegantly dressed slaves, who promenaded the streets of Southern town and cities on Sundays, the men in fine linens and entertaining waiscoasts, the women in full petticoats and silk gowns, were commonly the domestic servants of wealthy planters or townspeople. Butlers, coachmen, maids and valets had to uphold the prestige of their White families." [10].

Such experiences with property and material things have left a inheritance that is influential in our lives today. We waste large sums of money on items with no appreciative value such as, electronic gizmos, flashy clothes, high-priced rims, high-priced cars, jewelry and high-priced liquor. Because we wish to look like the slave master, we consistently drain our budgets and fail to use our money to get wealth.

While inspecting the attitudes, which come from collective conditioning, please remember that the resulting predispositions are only one aspect in determining our behavior. Western materialism, imperialism and aggression also have an influence on the African-American psyche. The lowest line is that we should be aware that predispositions within us from our past might operate our behavior in ways we do not understand.

What We Are Doing And Why It'S Not Working

In our quest for empowerment, we are a group out of sync with the times. Instead of working towards wealth parity, many of us are chasing detrimental myths and elusive dreams. This section discusses some of our myths and dreams:

o Integration

o Diversity

o Politics

o Education

o Religion

Integration

"The dream of integration has never come true for Black Americans. When we pursued this dream in the 60's we did not realize that the integrating group loses all self-determination prerogatives, since the dominant community must process and approve all goals and plans.

Once Blacks began to integrate, we abandoned our businesses, schools and communities, we also lost disposable revenue that was redistributed to White communities, and we even lost our middle-class Black role models, who followed Whites to the suburbs. The loss of Black revenue and role models has left Black communities over the nation impoverished and without leadership.

And, worst of all, under integration Black habitancy have had to shape their goals, values and behavior around White America's standards, though White' approval likely will not reap financial or political gains for Black people." [11]

Diversity

Another elusive Black American dream is cultural diversity. Cultural diversity can lead to the Inappropriate Behavior Pattern of Collusion with the Competition. It co-ops and weakens Black claims for national attention. In addition, it creates an ethic that equates all ethnic group grievances with those of Blacks while it belittles and neutralizes our efforts to determine unique concerns.

For other ethnic groups cultural diversity has its advantages. Main streets in every city have their share of Chinese, Japanese, Mexican, Vietnamese, Italian, Greek, French, Ethiopian, and Thai restaurants. The cultures of these groups stay intact if they choose to assimilate into mainstream culture. At the same time, they can design other businesses, communities and their own economies.

On the other hand, African-Americans do not have the benefit of an identifiable culture of our very own. Instead, Black culture is represented by a fragmented array of African heritage, "soul", and Black history. This mish-mash of culture disintegrates while assimilation into mainstream culture. If all things were equal cultural diversity could be advantageous to us, any way they are not.

Politics

"Politics without economics is seal without substance." - clergyman Louis Farrakhan

The myth of Politics has kept Black Americans occupied since the end of slavery. We know that political power is leading because politics decides who is to have what benefits in life. However, those who aspire to have it can only get and use it if they have economic power as well.

We cannot allow our brothers and sisters to forget the words of Marcus Garvey, who said:

"The most leading area for the practice of independent endeavor [is] economic. After a habitancy have established a firm commercial foundation they turn to politics . . . But not first. . . To politics because the latter cannot exist without the former." [12]

Then in addition, the basal rule of all politics is --- quid quo pro. This means, "If you scratch my back, then I will scratch yours". After you spend the time, vigor and resources in maintain of a political issue, candidate or political party, then expect payment in an equal manner.

This rule of politics applies to everyone in America except African-Americans. Black Americans traditionally maintain White candidates and their political parties out of a sense of obligation and loyalty. As a result, the Black vote is taken for granted. There is no time in history when Black Americans have been compensated on a quid quo pro basis for political contributions that have been made.

Unfortunately, the political picture for Black Americans gets worse. We have not demanded a quid quo pro relationship. Demanding a quid quo pro association with its elected politicians enabled Cuban refugees to economically and politically surpass and subordinate Blacks in Miami, Florida within one decade.

Thus, Black political power has yet to come to be an productive strategy for getting vitally needed resources to Black communities. Though the rule of politics is "something for something" Black Americans are never specifically rewarded for their remarkable maintain for candidates for collective office. Back officials are skittish about using the powers of their offices to specifically address the needs of Black communities because they are concerned about generating a White Backlash. It is easier for them to suggest or maintain programs that are ambiguously designed to support everyone rather than just Blacks. For their political support, Blacks have always been denied quid quo pro, or something in return for their votes. [13]

Education

"Education without self knowledge is training and no one benefits from training but the trainer." - Ni'am Akbar

Some Blacks pursue the myth of Education. They are hoping that if they or their children get sufficient instruction they can overcome wealth disparity in America. Let's look at a few facts about education.

The architect of the base school system, Horace Mann, envisioned schools as institutions for Whites, as he described collective instruction as the "great equalizer". He felt that Blacks would attend schools for the less fortunate.

Years later, African-Americans gained passage to collective schools and Whites treated us horribly. Moreover, as the saying goes, "If they don't treat you right, then they won't teach you right." America's school systems spouted racism and collaborated with collective institutions to enounce the structural inequalities that predetermined Black children's life chances. Even today collective instruction has not committed to providing Black children with a truly ability education, instead collective scientist and politicians have spent years charging Blacks with inferior brain and poor educational values.

The more instruction you have the more wealth you are supposed to gain, any way there is roughly no association between Black peoples level of wealth and their educational experiences. while the years 1865 to 1895, Blacks cut their illiteracy rate by 50% (from 98% to 48%). Following the Civil War nearly 25 million immigrants came from Europe with roughly the same illiteracy rate as Blacks. while the next 30 years, Blacks reduced their illiteracy rate twice as fast as the European immigrants did. In contrast, as Europeans immigrants achieved educationally, they moved up in wealth, income, political empowerment, collective acceptance and business ownership. Blacks started on the lowest and are still on the lowest today. There was no direct correlation between remarkable Black educational achievement and benefits.

The hypothesize for the freeze on upward mobility is not difficult to shape out. collective instruction was predominantly Euro-centric with little to no data about African-Americans. As Akbar (1998) points out, instruction without self-knowledge is merely training, and habitancy who are trained can only serve those educated habitancy who were their trainers. [14]

Census data indicated, as late as the 1950's that a White high school graduate earned more than a Black college graduate. A Black person earned only 54 cents for every dollar a White person earned. In the mid 1970's Black, earned revenue went as high as 67 cents for every dollar that Whites earned. It fell back down to 56 cents for every dollar the Whites earned in the 1980's. Black Americans are not wrong for wanting an education; we just have to understand that instruction by itself is not enough.

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

"Wealth and other inequalities continue primarily because the planned inferior instruction in case,granted to Blacks was never designed to give them countervailing power to offset the racism to which they would be exposed in mainstream society." [15]

Religion

Eurocentric interpretations of the Bible have created religious myths that impair Black empowerment. Religion was one of the first tools used by slave masters in Slavery Conditioning. They hoped Christianity would encourage slaves to be "Christ-like", obedient, elucidate their own bondage, and operate the hearts and minds of Black slaves in general.

Whites produced self-serving explanations of the Bible, alleging Blacks were a cursed people, destined to be the slaves of whites (the curse of Ham). They tried to focus Black aspirations on "the next life" to the extent that some Blacks wished they were dead. When Black preachers were allowed to preach to Blacks, they were urged to teach that:

1. When the Bible referred to "slave and master", it was referring to the Black race and the White devotee here on earth.

2. Blacks were supposed to be hard-working, trustworthy, obedient and humble

3. Blacks were to accept their lot in life, postpone worldly pleasures, and look transmit to their pie in the sky after death.

White seminary schools beloved Black ministers who encouraged Blacks to collude in their own subordination and exploitation.

These religious dogmas persist in Black churches today causing many to accept or ignore Black injustices.

Coming From Out The Box

If African-Americans cannot amass mainstream wealth through integration, diversity, politics, instruction and/or religion after 400 years, we must do the next best thing --- originate wealth exterior of the mainstream within our Black communities.

If we seriously want to enhance our situation, we must work cooperatively to enlarge our collective economic position. Cooperatively means that addition ability of community becomes the motive of men instead of addition private profit. Increased private behalf will come from more productive and productive carrying out of productive, literate, healthy and happier Black habitancy in the community.

This can be terminated by:

1. De-programming our Slavery Conditioning and eliminating Inappropriate Behavior Patterns

2. Replacing our do-for-others mindset with a do-for-self mindset

3. Assessing our resources

4. Using what we find to design programs and procedures that benefit our communities.

5. Using Internet technology (Web, Email, Radio, and Tv) to implement and shop the programs

De-Programming Our Slavery Conditioning

It is through consciousness that a group knows whom they are, why they are and how to behave. Moreover, from one's consciousness comes culture, from culture comes attitudes, from attitudes come feelings, and from feelings come actions. We can reverse-engineer the harmful effects of Slavery Conditioning by reawakening our consciousness in a totally new context. . . . Maafa Healing.

Maafa is the Swahili word for holocaust. Maafa healing is a form of post-traumatic slavery therapy that moves our Level of Consciousness from the self-destructive effects of Slavery Conditioning and Inappropriate Behavior Patterns to approved behavior patterns. This is terminated by going back to go transmit and erasing the negative influences from the subconscious mind and replacing them with definite Black consciousness principles (wisdom teachings). Much the same way Neuro Linguistic Programming conditions a smoker to come to be a non-smoker.

A study group investigating the glorious civilizations of our ancestors is an excellent way to implement Maafa Healing. The sessions will raise our consciousness by emancipating us from the alien-inspired dungeon of false beliefs about others, the world and ourselves. Moreover, they'll contribute us with a new set of historically correct facts, concepts, theories, and perspectives about ourselves, about others, and about the world based on our African cultural and intellectual heritage.

Without some form of Maafa Healing, most Africans in America are unconscious: constrained by Slavery Conditioning to confusion, seeking unidentifiable and unattainable goals. Most significantly, an unconscious mind leaves us unable apply the melanin in our bodies to tune into spiritually empowering thoughts.

Replacing Our Do-For-Others Mindset with a Do-For-Self Mindset

According to Anderson (1994), Black Americans spend 95% of their each year disposable revenue with businesses located in other communities.

Of the five percent that remains in Black communities, Someone else three percent is spent with non-Black owned businesses. It is difficult, if not impossible for Black communities to enounce a cheap ability of life and be economically competing when only two percent of their each year disposal revenue remains within Black communities. [16]

Others have lived luxuriously (improving their schools, construction new businesses, obtaining needful healthcare and generally improving the length and ability of their lives) off our generous, do-for-others, spending habits.

With our culturally enlightened psyche, the time has come for us to stop going along to get along and do-for-self. Do-for-self means giving to ourselves. . . . Giving love of self and love of race. As a result, cooperation with more encouragement, support, and giving and buying Black is possible.

Assessing Our Resources

Wealth derives from ownership and operate of natural, processed or human capital resources:

1. Natural (land, water, high-priced minerals, and metals)

2. Processed (machinery, factories, consumer items, collective improvements, stocks, and bonds)

3. Human capital (skilled, literate, labor force)

We must operate what resources we can to furnish wealth in the Black community. The majority of African-Americans own or operate few needful resources - we have jobs. There is no wealth potential in a job. It is the owner and producer of the job who has the wealth potential.

Therefore, it is needful to associate with our brothers and sisters around the world who own and operate land, such as in Africa and the Caribbean. These connections can take the forms of customer, raw material provider and manufacturer.

Of the resource options ready in America, operate of human capital is the most practical for our African Americans. Astute management of human capital leads to flourishing businesses and a viable means for wealth accumulation. Although most risky, wealth generated from business ownership can be acquired and redistributed many times faster than from natural or processed resources.

Use What We Find To design Programs and Procedures That benefit Our Community

Programs are defined by goals and the strategies implemented to meet those goals.
Our empowerment goals should be based on unmet community needs. After using community representatives on a team to brainstorm valid goals, make a list of prospective individuals and organizations that will help meet the goals.

Next, the team should make an account of the resources (people, equipment, supplies, and information) ready from those on the list. Next, the brainstorming process should be used to come up with situations outlining how what we have can be used to accomplish our goals. These scenarios are called strategies. resource availability should be used to frame the strategy needful for accomplishing the previously outlined goals.

Any strategy outlined should be broken down into doable tasks, person/s responsible, due dates and cost. Last but not least, strong management is required to monitor agenda carrying out and make sure tasks get done in a timely manner.

The masses of Black folk in the community are grassroots, underemployed, unemployed and/or revenue challenged. Unlike the making ready class (leaders and beneficiaries of status quo social, corporate, and religious institutions), they are not proficient in the accounting, marketing and operations elements of economic development. Therefore, there is a need for community-minded training. A bonding together of businesses (both virtual and "brick and mortar"), community activist, philanthropist, and business services that link business amelioration with community amelioration while fulfilling the needs of grassroots Black entrepreneurs. This coming is a viable initiative in revitalizing urban Black communities.

According to the article, community Entrepreneurship, by Michael H. Shuman author of, Going Local: Creating proud Communities in a Global Age:

"First, the best community-minded training programs teach their entrepreneurs fulfilling unmet local needs is, by definition, going to be better for the inner city than exporting yo-yos. One such agenda is Urban Seed (Sustainable Economic and Environmental Development), based in Alameda, California, which encourages its trainees to focus on micro enterprises that grow organic food and originate renewable energy. Someone else is the Detroit Farmers Cooperative, which operates seven community gardens and five neighborhood-based markets, all run by seven young African Americans, 14 to 16 years old. In addition, the Hope Takes Root agenda in Detroit employs homeless men to grow food for local meals programs for the poor."

Grassroots entrepreneurs will need business services. These services contain business coaching, accounting, legal services, loan packaging, insurance, web development, illustrated design, prestige clearing, and merchant card services.

Before these services are in case,granted to the grassroots entrepreneur, he or should join virtual business incubators. These incubators are Internet powered (web, radio, and Tv) cooperatives designed to combine 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 passage to the network business services.

Incubator activities will be designed to originate 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 devotee guidance offered.

Marketing the Program

Grassroots entrepreneurs will be attracted to the agenda by entertaining marketing strategies:

1. A message that moves the grassroots entrepreneur from idea to revenue 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 agenda of special business-building events and activities such as, guest speakers, entrepreneurial studies, workshops, and business instruction 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 entertaining Internet proximity that streamlines business processes, communication, shop coverage, event, business news, and tools.

Conclusion

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

Footnotes

[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 hunt 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 hunt for Power and Economic Justice, (Duncan & Duncan, Inc. 1994) 54

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

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

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