The Impact of Omowale Malcolm X as Shared by Multitudes of Educators (Part 1)

The Creator Supreme is all-knowing and Afrikan souls of the world have been bestowed upon with superlative knowingness from the Ultimate Divine. Remembrance is an important part of knowing. For the Afrikan it is recollection and rejuvenation of spirit. For the Afrikan it is the bringing forth of the best s/heroes of the Afrikan pantheon. For the Afrikan it is key in the process for restoration of self. For the Afrikan it is honouring the best of the Afrikan self. For Afrikan it reconnects the soul to higher purpose. For the Afrikan it is profound learning. For the Afrikan it is a part of spiritual and cultural the life and example of this great hero. This great Heru. This great Ogun. The first part of Just a small sample  of articulations from a variety of educators on the impact of this great hero follow (without any particular order):

Jacob Carruthers: “Malcolm was a prophet and champion of Afrikan independence. His teaching was like the teachings of David Walker and Marcus Garvey. He realised that enslavement to the oppressor’s ideas and ideals was more dangerous to Afrikans in the long run than was the physical slavery of the chattel slave system and its successors, segregation and colonisation. He was the prophet of the decolonisation of the Afrikan mind”.

Anthony T. Browder: “Well, I think many youth, youth in America, just like youth here and elsewhere have a limited understanding of history. Because we’ve all been miseducated by the same sources. And so, youth are discovering Malcolm in the united states of America as well. It is unfortunate that many people will reference some of Malcolm’s statements doing something,’by any means necessary’. But they don’t follow it up with the action. They’re engaging in criminal behaviour but not transforming their consciousness like Malcolm did. Malcolm is one of the best examples we’ve had in the 21st century of how a person was able to transform his behaviour through study, knowledge of self and then took on the responsibility to help transform the world. Not just the united states but to transform the world. Because we are all in need of a new theology. We are all in need of a new consciousness. And return the world to a more spiritual, productive and loving state”.

Marimba Ani: “Malcolm was a preacher. He was a teacher and an artist as well. We have almost forgotten what a real ‘leader’ is. The sight of him, the sound of his voice, his presence inspired many [Afrikan] rituals. The traditions and style of the Black Baptist minister spilled over into other areas of the [Afrikan] experience”.

Oba T’Shaka: “Our political movements have reflected this understanding of complimentary relationship between the sacred and the political. The Garvey movement was a profound revolutionary political movement with a deep spiritual foundation.. Garvey linked a call for ‘Afrika for the Afrikans those at home and those abroad’ with the idea that the God of [Afrika] was a [just] fighting [for liberty] God”. The secular (political) and the religious worked in harmony. Malcolm had a deep spiritual side and a profound revolutionary nationalist side. His faith in a divine spiritual force, reinforced his belief in Pan-Afrikan revolution”.

Haki Madhabuti: “There is not a day in my life that I do not think about Malcolm X. His picture, along with those of Garvey…Lumumba…rests on the wall above my desk. It often reminds me of the influence he had on me and millions of other [Afrikan] people of my generation. To have become conscious in the early sixties is have been touched by the truth of Malcolm X. That is beyond question. He was the man that gave my generation a voice. His presence, his example, his stand against the greatest human evil to confront our people. – white world [inadequacy] and its creation, negroes – is stamped upon my mind forever”.

Molefi Asante: “Malcolm X rejected the logic and practice of Eurocentric thought and became the standard bearer for the radical reversal of ideological dependence on white ideologies in the 1960s. He was in their faces, its face, the single most terrifying sight to the forces of imperialism…Malcolm X challenged the historical arrogance and political assertion of [white] racial supremacy in America.

Despite the attempt by numerous revisionists to steal Malcolm’s thunder, to reduce him to a sub-heading of Arabism or a footnote to Marxism, he remains a Pan-Afrikan nationalist committed to the Afrikan cultural project…Malcolm’s nationalism was severe because it called for the “house-slave” to repudiate his or her own nature which had become the protection of the master’s interests. Fortunately, as Malcolm would say, we didn’t have too many house slaves. “The masses”, he said, “were field slaves”…In fact, the richness of Malcom’s philosophy generated a thousand ways to fight for liberation”.

Leonard Jeffries: “We pay homage not to an individual, but to a special spirit that moved through us with power, that moved through the world with power and we need to tap into that spirit so that we can make our personal contribution as we Afrikanise our lives. Black lives matter, other lives matter. But if the lives are not Afrikanised, then they will not do what they want to do or have to do…in the spirit of Omowale Malcolm X. We are glad to see you here, particularly the young people. Because they need this understanding of this special warrior spirit who was among us. And we have to mention two particular brothers of the Harlem community that were with him and that’s the elder Dr John Henrik Clarke and his associate in the [fight] Dr Yosef Ben Jochannan. Let’s not forget the sisters. The sisters have always been there in the [fight]. Sister Betty is here, she was carrying on as best she could. Dr Betty Shabazz”.

In the approach to Omowale Malcolm X Kukumbuko, learning can become a progressive and purposeful mission. Time taken to learn can go a long way. Learn of Afrikan progressive mission and live Afrikan progressive mission is the becoming of vital Afrikan acumen.

Throughout the annual cycle of the spiritual and cultural calendar of the Universal Royal Afrikan Nation observance to observance, Afrikan life is endowed with the essential of living knowingness. For the Afrikan souls, being a part of an organ for mission ascendancy is key. The Universal Royal Afrikan Nation is a spiritually and culturally rooted organ for Afrikan ascension.

The Universal Royal Afrikan Nation (URAN) is an Afrikan-centred spiritual and cultural mission for ascendancy that embodies living spiritually and culturally rooted life. 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.

Also, in the approach to the important cultural observance of Omowale Malcolm X Kukumbuko, the 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.