Omowale Malcolm X Energises Effort to Secure Community in Thrust of Liberty and Nationhood

By the grace of the Creator Supreme, the optimally functioning Afrikan self, throughout its various levels from the level of the person self, to the level of the harmonious and complementary male-female union, to the level of family and so on is naturally determined by Afrikan souls themselves from their own way of life. As with the other levels of the self the level of community naturally holds structure and order rooted in spiritual-cultural fabric that can then be amplified into nationhood and beyond. The world’s greatest and most long-lived civilisations brought forth by Afrikan souls are a testament to this.

With the interruption and disruption of Maafa of recent centuries others that mean the Afrikan ill have set upon the natural norm of Afrikan community order, structure and functioning in destructive ways. With strategies the include pitting the Afrikan woman against the Afrikan man and vice versa. Yet, it is for Afrikan souls themselves to restore their own community to fullest flourishing and safeguard it accordingly.

The great hero Omowale Malcolm X insightfully articulates aspects of the progressive formulation of Afrikan nationalism in relation to community level of the self:

“The politics of [Afrikan] nationalism only means that the [Afrikan] man should control the politics and the politicians in his own community. The time when white people can come in our community and get us to vote for them so that they can be our political leaders and tell us what to do and tell us what not to do is long gone. By the same token, the time when that same white man, knowing that your eyes are too far open, can send another Negro into your community and get you and me to support him so he can use him to lead us astray – those days are long gone too. The political philosophy of [Afrikan] nationalism only means that if you and I are going to live in a[n Afrikan community] and that’s where we’re going to live. Because as soon as you move into one of their – soon as you move out of the [Afrikan] community into their community, it’s mixed for a period of time, but then they’re gone and you’re right there all by yourself again.

We must know the politics of our community and we must know what politics are supposed to produce. We must know what part politics play in our lives. And until we become politically mature we will always be misled, led astray, or deceived, or manoeuvred into supporting someone politically who doesn’t have the good of our community at heart.

So, the political philosophy of [Afrikan] nationalism only means that we will have to carry on a programme of re-education to open our people’s eyes, make us more politically conscious, politically mature. And then when we will – whenever we get ready to cast our ballot, that ballot will be – will be cast for a man of the community who has the good of the community at heart.

The economic philosophy of [Afrikan] nationalism only means that we should operate and control the economy of our community. You would never – you can’t open up a[n Afrikan store] in a white community. White man won’t even patronise you. And he’s not wrong. He’s got sense enough to look out for himself. You’re the one who don’t have sense enough to look out for yourself. The white man is too intelligent to let someone else come and gain control of the economy of his community. But you will let anybody come in and control of the economy of your community – control the housing , control the education, control the jobs, control the businesses, under the pretext that you want to integrate. No, you’re out of your mind!

The economic philosophy of [Afrikan] nationalism only means that we have to become involved in a programme of re-education to educate our people into the importance of knowing that when you spend your dollar out of the community in which you live, the community in which you spend your money becomes richer and richer, and the community out of which you take your money becomes poorer and poorer. And because these Negroes, who have been misled, misguided, are breaking their necks to take their money and spend it with ‘the man’. ‘The man’ is becoming richer and richer and you are becoming poorer and poorer. And then what happens? The community in which you live becomes a slum. It becomes a ghetto. The conditions become run down. And then you have the audacity to complain about poor housing in a run-down community. Why you run it down yourself when you take your dollar out.

And you and I are in a double trap, because not only do we lose by taking our money someplace else and spending it, when we try to spend it in our own community, we’re trapped because we haven’t had sense enough to set up stores and control the businesses of our own community. ‘The man’ who’s controlling the stores in our community is a man who doesn’t look like we do. He’s a man who doesn’t even live in the community. So, you and I, even when we try and spend our money in the block where we live or the area where we live, we’re spending it with a man who when the sun goes down, takes that basket full of money in another part of the town.

…But the political and economic philosophy of [Afrikan] nationalism, the economic philosophy of [Afrikan] nationalism shows our people the importance of setting up these little stores and developing them and expanding them into larger operations… And you and I have to make a start and the best place to start is right in the community where we live. So, our people have to be re-educated to the importance of supporting [Afrikan] business, but the [Afrikan] man himself has to be aware of the importance of going into business. And once you and I go into business, we own and operate at least the businesses in our community. What we’ll be doing is developing a situation wherein we will actually be able to create employment for the people in the community. And once you can create some employment in the community where you live it will eliminate the necessity of you having to act ignorantly and disgracefully boycotting and picketing some [alien other] some place else trying to beg him for a job”.

It is vitally important that Afrikan souls remember themselves as the great Omowale Malcolm X reminds Afrikan souls:

“Of all our studies, history is best qualified to reward our research”.

The Universal Royal Afrikan Nation (URAN) is an organ that is rooted in spiritual and cultural fabric for the imperative the mission of global Afrikan ascendancy. Throughout its annual observance calendar cycle URAN energises active knowingness in and from the core spirit levels of Afrikan beingness. To find out more about URAN and its spiritual-cultural mission for liberty and nationhood click here. The exquisite URAN pendant can be obtained online by clicking here.

In his capacity as an Afrikan-centred spiritual cultural practitioner this author is available for further learning in this regard and also for the carrying out of ceremonies such as naming and name reclamation. For details please click here.

Afrikan World Studies programmes are an important forms of study in understanding the Afrikan experience. There are a range of subjects covered on these programmes including History, Creative Production, Psychology and Religion. To find out more about these learning programmes please click here. For the video promo for these learning programmes click here.

The important text: From Ajar to Omowale – The Spiritual & Garveyite Journey of Malcolm X by this author is available to purchase online here. The trailer for this important text can be found online here. This publication provides detail on the life and example of this great hero. You can also visit the institution of Yemanja to pick up a copy.

At nominal cost, also consider acquisition of an a4 laminate poster of articulations by this author when visiting the Yemanja institution to enrol, consult, learn, gather or otherwise.

Also, visit www.u-ran.org for links to Afrikan liberation Love radio programme on Universal Royal Afrikan Radio online.