The following address, titled, “The Black Progressive as an Enemy of Freedom,” was given on Sept 19, 2020, at the historic Hakim’s Bookstore in Philadelphia, and was included as the final scene in the recently released documentary project — An Un-American Dilemma: The Question of Black Loyalty in the 2020 Election
The Black Progressive as an Enemy of Freedom
How great of a betrayal has Black America suffered, due to our continued reliance on the politically blind to lead our race to freedom?
How long shall we as a people, ignore the crisis of leadership that has brought us to the brink of catastrophe in hopes of reforming the plantation?
Black America, today, is at a political crossroads.
If we do not understand the historical significance of this moment, we risk making a choice that we ourselves may not live to regret, but our children certainly will.
155 years ago, roughly three weeks before the passing of the 13th amendment, a small group of our newly freed ancestors were summoned to the Union Headquarters of Major-General William T. Sherman.
During this historic meeting, the following question was posed to the group:
“State in what manner you would rather live–whether scattered among the whites or in colonies by yourselves?”
Each of the attendees were asked to respond individually, and all but one said that their preference was to live separate from white people, and not scattered among them.
Four days following this meeting, General Sherman issued Field Order №15, which came to be known as “40 acres and a mule.”
The question of internal colonization, where free Blacks would be given territory within the borders of the United States, was a proposal that was first put forth in 1852, by Horace Greely, and revived in the summer of 1865, by General Jacob Dolson Cox.
Unfortunately for us, the mood among the older generation gradually shifted following the assassination of Abraham Lincoln.
The early exuberance to live separate from white people, was slowly replaced by a desire to be integrated, and live among them. This change in attitudes was captured 36 years later, when Booker T. Washington published his autobiography, Up from Slavery.
Washington described the shift as follows:
“The most distinct thing that I now recall in connection with the scene was that some man who seemed to be a stranger (a United States officer, I presume) made a little speech and then read a rather long paper — the Emancipation Proclamation… After the reading we were told that we were all free, and could go when and where we pleased.
For some minutes there was great rejoicing, and thanksgiving, and wild scenes of ecstasy… The wild rejoicing on the part of the emancipated… lasted but for a brief period, for I noticed that by the time they returned to their cabins there was a change in their feelings. The great responsibility of being free, of having charge of themselves, of having to think and plan for themselves and their children, seemed to take possession of them…
To some it seemed that… freedom was a more serious thing than they had expected to find it… Gradually, one by one, stealthily at first, the older slaves began to wander from the slave quarters back to the “big house” to have a whispered conversation with their former owners as to the future.”
This endless march from freedom, back onto the plantation, has been the prevailing direction of Black leadership from the first reconstruction, up until this present day.
From the period of 1865 until his death, Frederick Douglass served as the guiding voice for the 1st generation of Black progressives, who were committed to remaking America (Build Back Better).
The Douglass doctrine of Negro progress is born of two beliefs, which form the ideological bedrock of the Negro elite:
1.) “We believe that contact with the white race, even under the many unjust and painful restrictions to which we are subjected, does more toward our elevation and improvement, than the mere circumstance of being separated from them could do.”
2.) “Within the next fifty years, we will be running this country, and living in complete fellowship with our white brothers.”
Both quotes were written by Frederick Douglass. The former in 1852, as a response to Horace Greely’s proposal of internal colonization, and the latter in 1870, following the passing of the 15th amendment, which granted Black men the right to vote.
It’s worth noting here that the split between Martin Delaney, the Father of Black Nationalism, and Frederick Douglass, the Father of Black Progressivism, was largely due to Delaney agreeing with Horace Greely’s position, that Black people should search out land to build society among themselves.
The Douglass doctrine of Negro progress is deeply opposed to the idea of Black separatism, which is seen as the antithesis to progressive racial reforms. This doctrinaire position, espoused by Douglass, has been the driving force behind the Civil Rights Movement, and if examined closely it reveals a conflict of interest that is the source of past, present, and future betrayals.
In order to understand the danger of this philosophy, we must first understand the composition of Black political leadership that emerged in the wake of slavery.
This early group of Black political leaders was composed largely of skilled labor, and Christian preachers. The majority of these men were born free, or had been granted their freedom prior to emancipation.
Take for example Hiram Revels, and Blanche Bruce, the 1st and 2nd African-American Senators, elected to congress during reconstruction.
Revels, who was elected to serve in the US Senate in 1870, was a minister in the African Methodists Episcopal Church. He was born in 1827 to a white mother, of Scottish descent, and a Black father, with mixed ancestry. His ancestors had lived free in the South, since before the American Revolution.
Bruce, on the other hand, who was the best man at Frederick Douglass’s second wedding, was born into slavery in 1841. His mother, Polly Bruce, was a house slave, and his father, Pettis Perkinson, was her master. According to a 2008 article, written by Politico contributing editor, Andrew Glass, Bruce was educated alongside his white half-brother, and legally freed so he could pursue a career as a printer’s apprentice. Prior to his tenure as a US Senator, Bruce became independently wealthy as a Mississippi sheriff, where he profited from bank foreclosures on Black landowners. The wealth amassed during his time as sheriff was used to purchase numerous properties, including a large Mississippi cotton plantation.
According to Lawrence Otis Graham’s book, the Senator and the Socialite, the black sharecroppers on Senator Bruce’s plantation, lived in “flimsy wooden shacks” and were oppressed just as badly as the black sharecroppers who slaved on white-owned plantations.
Why is this important?
When Frederick Douglass asserts that “within the next fifty years, we will be running this country, and living in complete fellowship with our white brothers,” this was no mere figure of speech.
Douglass’s assertion speaks to the goal of Black elites, and their desire to work towards a future society where they, the bastard sons of the slave master, and their white brothers, will eventually rule together as joint-chiefs of this nation. This Negro Assimilationist fantasy, as dubbed by Dr. Amos Wilson, has been the ambition of the Black elite since reconstruction.
This aspiration is further borne out when we examine Douglass’s argument regarding his lack of connection to Africa.
The following quote comes from one of his last speeches, “The Lessons of the Hour,” which was written a year before he passed:
Now I hold that the American negro owes no more to the negroes in Africa than he owes to the negroes in America… The native land of the American negro is America. His bones, his muscles, his sinews, are all American. His ancestors for two hundred and seventy years have lived, and labored, and died on American soil, and millions of his posterity have inherited Caucasian blood.
It is competent, therefore, to ask, in view of this admixture, as well as in view of other facts, where the people of this mixed race are to go, for their ancestors are white and black…
The betrayal of the Black elite should come as no surprise then, when we comprehend their motives. The Negro Aristocracy, which Douglass is speaking for, will never pursue freedom outside of the plantation, because in their mind, the white blood that courses through their veins, is their most expedient path to freedom.
What you and I must understand is this group was fully complicit in the development of America’s racial caste system, and they are more than willing to sacrifice the entire Black race, to accomplish their plan of agitation, in pursuit of assimilation.
Frederick Douglass was clear, when he stated in the same speech that he had no problem with America’s Black “riff raff” being sent back to Africa…
…but in no way would he support our “best men” being sent from these shores. One need not guess as to who Frederick Douglass was referring to, when he spoke of our “best men,” for it is the same group of men, with clear mixed-allegiances, that W.E.B. Du Bois would later identify as our “talented tenth.”
The aforementioned political chasm that developed between Martin Delaney and Frederick Douglass, pre-emancipation, has only grown wider in the century-and-a-half that has followed, and with my address today, I hope to increase this division.
We can no longer afford to be politically charmed by the empty rhetoric of talented orators, with one foot on each side of the barricade. We must force our people to choose. And the choices are simple: separation, or death.
There is no in between.
The survival of the Black race in America, as a political, cultural, and physical entity is fully dependent upon our ability to halt the train of progress. To do so, we must work to violently overthrow its Negro conductors, who are actively transporting us into political concentration camps, where we peacefully await our cleansing.
We must seize the moment to redirect our course, by ridding ourselves of the weak and vacillating leadership that is containing the Black masses, while we silently succumb to famine. This corrupt, and neocolonial class of puppet rulers, offer no direction to the Black Community, other than “vote like your life depends on it.”
Now is the time for a grassroots insurrection, where we throw off these impotent overseers for the Democratic party and commit ourselves to a project of freedom that we ourselves define.
Black America, today, is pregnant with opportunity for the birth of a new generation of leaders.
Therefore, our polemics must be more than political guillotines for the beheading of the treasonous class of imposed misleadership; they must offer a transformative vision of the future that ensures the survival of our people.
In the spirit of such an undertaking, let us pause for a moment to take an account of the past, so that we may better understand the gravity of the present.
Our great ancestor, and master teacher, Dr. John Henrik Clarke, stressed to us the importance of having a historically-driven outlook of the future, with his oft repeated quote, which reads as follows:
“History is a clock that people use to tell their political and cultural time of day. It is a compass they use to find themselves on the map of human geography. It tells them where they are, but more importantly, what they must be.”
What we must be in this moment is a politically mature people, with two equally important objectives, self-determination and survival.
In my remarks today, I will fully expound upon the betrayal of the black elite, as well as their many attempts to move the goal post of freedom.
But more importantly, I will demonstrate to our people the numerous attempts that have been made to halt the train of progress, and explain exactly why they failed, and what we must do differently today.
The first, and perhaps the most notable attempt, comes seven months after the death of Frederick Douglass.
In a speech given by Booker T. Washington, during the 1895 Atlanta Exposition, Mr. Washington attempts to pull up stakes, in search of more promising grounds for the Black masses to build upon. In the 30 years that passed since the emancipation proclamation, the Black masses in America were without a national spokesperson to speak in their interests. For the first time, since Martin Delaney’s decline in national prominence, we once again had a leader that put the interests of the masses of Black people, over the selfish desires of the Negro aristocracy.
In response to Washington’s attempt to halt the train of progress, W.E.B. Du Bois rose to prominence as a spokesman for the Black elite, by writing a scathing critique of Washington’s new program, which was now being labeled the “Atlanta compromise.”
In spite of Du Bois’s attempt to derail Washington’s new program, Booker T. Washington would go on to command the loyalty of the Black masses for the next 20 years, until he was murdered by members of New York City’s Black elite, in 1915.
In the wake of Washington’s assassination, the Black elite would once again exercise full political control over the Black masses, but a second attempt to halt the train would be launched soon after.
The second, and perhaps most successful attempt, was led by the honorable Marcus Mosiah Garvey, who arrived in America just in time to fill the void that was left by Booker T. Washington.
Soon after Garvey began preaching the message of Black nationalism, his movement reaped a bountiful harvest, all throughout the South, as the former disciples of Booker T. Washington flocked into the UNIA.
Within 5 years of Garvey’s arrival the Black elite had a full mutiny on their hands and had once again lost control of the masses.
Not only did Garvey gain complete control over the Black masses in America, he alerted them to the scheme that the Black elite was pursuing, via organizations like the Blue Vein Society and the NAACP, that were attempting to establish a tiered caste system in America.
The success of the Garvey movement was so influential on the actions, and political development of the Black masses, that the Black elite, along with members of the Black left, wrote a letter to the federal government, requesting the Attorney General of the United States to imprison, and deport Marcus Garvey from the country.
The following excerpt, is taken directly from their appeal:
For the above reasons we advocate that the Attorney-General use his full influence completely to disband and extirpate this vicious movement, and that he vigorously and speedily push the government’s case against Marcus Garvey for using the mails to defraud. This should be done in the interest of justice; even as a matter of practical expediency.
The government should note that the Garvey followers are for the most part [non-voters] — being either largely unnaturalized or refraining from voting because Garvey teaches that they are citizens of an African republic.
Following Garvey’s arrest, imprisonment, and eventual deportation, the Black elite would once again control the reins of our political destiny for the next four decades.
In the forty-year period from 1925 to 1965, there were attempts made by the Black left, and native members of the ruling black elite, to once again stop the train of progress, but they were all unsuccessful.
W.E.B. Du Bois attempted during the great depression and was written off as a latter-day Booker T. Washington.
Zora Neale Hurston attempted in 1955 but was largely ignored by the leadership of the Civil Rights Movement.
And 10 days before his assassination, Dr. Martin Luther King Jr. also made an attempt.
In an interview during the 68th annual convention of the Rabbinical Assembly, King spoke openly about Black aspirations for freedom and justice. During this conversation, King was highly critical of the idea that Black representation, rather than Black Power, had become the main focus of the movement for integration.
Quoting King, his statement reads as follows:
“…it isn’t enough to talk about integration without coming to see that integration is more than something to be dealt with in esthetic or romantic terms. I think in the past all too often we did it that way. We talked of integration in romantic and esthetic terms and it ended up as merely adding color to a still predominantly white power structure. What is necessary now is to see integration in political terms where there is sharing of power. When we see integration in political terms, then we recognize that there are times when we must see segregation as a temporary way-station to a truly integrated society.
There are many Negroes who feel this; they do not see separation as the ultimate goal… They see it as a temporary way-station to put them into a bargaining position to get to that ultimate goal, which is a truly integrated society where there is shared power.
I must honestly say that there are points at which I share this view. There are points at which I see the necessity for temporary segregation in order to get to the integrated society… We don’t want to be integrated out of power; we want to be integrated into power.”
Dr. King was assassinated within two-weeks of making this statement.
Each of these attempts to stop the train of progress further reveals the extent to which we’ve been betrayed by the Black elite.
In his second autobiography, published in 1940, W.E.B. Du Bois wrote the following statement, while reflecting on his failed attempt to halt the train:
“I realized that too much in later years the NAACP had attracted the higher income group of colored people, who regarded it as a weapon to attack the sort of social discrimination which especially irked them; rather than as an organization to improve the status and power of the whole Negro group.”
Eight years following the publication of this text, Du Bois would completely dismiss the leadership of the talented-tenth, during an address given to members of Sigma Pi Phi, Grand Boule, in 1948, where he is quoted as follows:
When I came out of college into the world of work, I realized that it was quite possible that my plan of training a talented tenth might put in control and power a group of selfish, self-indulgent, well-to-do men, whose basic interest in solving the Negro problem was personal: Personal freedom and unhampered enjoyment and use of the world, without any real care as to what became of the mass of American Negroes…
Those Negroes who had long trained themselves for personal success and individual freedom were coming to regard the end of segregation as an ideal and not as a means… They not only did not want to fight for a Negro culture, they tended to repudiate that object; They even denied the possibility of any such animal, certainly its desirability, even if it could be made to exist. The leadership, then, of my talented tenth… saw oblivion and disappearance of the Negroe, both as a race and as a culture was the unspoken goal.
We are painfully aware of the degradation of millions of our masses… and cannot make ourselves believe in the triumph of Black folk.
This cowardly, and disloyal group of Black misleaders has purposefully been leading us astray. Through secret plots, and internal schemes, they have worked to maintain a definition of freedom, that is equated with the attainment and protection of their civil rights.
“Free by 63,” was the slogan adopted by the NAACP, as the Civil Rights Movement approached the 100 year anniversary of the emancipation proclamation.
In that same year, Malcolm X gave his “Message to the Grassroots” speech, where he warned Black people not to be deceived by this fraudulent freedom the integrationists were preaching.
He made a clear distinction between the Black revolution, which was being waged by the Black masses, globally, and the so-called Negro revolution, which was being pursued by the Negro aristocracy.
And I quote:
“The only revolution in which the goal is loving your enemy is the Negro revolution. It is the only revolution in which the goal is a desegregated lunch counter, a desegregated theater, a desegregated park, and a desegregated public toilet; you can sit down next to the white folks — on the toilet. That’s no revolution. Revolution is based on land. Land is the basis for all independence. Land is the basis of freedom, justice, and equality…”
“These Negroes aren’t asking for any nation — they’re trying to crawl back on the plantation.”
This was the warning that Malcolm gave to the Black masses in his message to the grassroots.
After 100 years of fighting to regain their footing on the plantation, the Black elite finally secured their position with the passing of the Civil Rights Act of 1964.
In one of the last convenings of national leaders from the Civil Rights Era, Roy Ennis, the National Chairman for the Congress of Racial Equality, made one final attempt to halt the train of progress, and reveal the conspiracy to mislead Black people away from self-determination. In his opening remarks to the congress, Roy Ennis made the following statement:
“We feel the survival of Black America is threatened by racial schizophrenia that plagues a great portion of Black leadership. Malcolm called this problem, “the problem of the house nigger against the field nigger.” It’s destructive ramification exists yet today. Black masses are governed and led by an elite few, who have split loyalties between their Black and white families. These racial schizoids are leading us down the path of racial genocide, through the propagation of forced integration, and the calculated assimilation. Black people could very well disappear as a people, and certainly lose all prospects for Black political, economic, and social power, and unity. I say this feeling a profound sorrow, and a heartfelt concern; for destruction looms critically before us, unless we meet head on the problem of the white imposed leadership of the mulatto aristocracy, and their bantu lackeys. CORE will not shirk its responsibilities to reveal this truth, and expose this conspiracy against black people.”
In the 50 years that have passed since the Black elite won their victory of reenslavment, Black America has been overrun with a new group of Negro Elite Reformist Demagogues, far more dangerous than their mixed-race predecessors.
The new Negro aristocracy has made voting their religion, the federal courts their god, and the Democratic Party their house of worship.
This group is made up of entertainers like LeBron James, activists like Angela Davis, Hollywood insiders like Ava Duvarney, and political pundits like Dr. Greg Carr.
In similar fashion to their forerunners, whose rallying cry was “free by 63,” this successor group, of progressive fanatics, has adopted the slogan, “none of us are free, until all of us are free.” An equally meaningless declaration, that equates freedom with the further expansion of civil rights, and acceptance of the ever-growing number of gender, and sexual identities.
If the masses of Black people in this country are ever to be free, we must first divorce ourselves from plantation politics, and the ideologies that reinforce them.
In Harry Haywood’s 1934 report titled “the Road to Negro Liberation,” he warned us of the danger of Negro reformists, and their attempts to secure progressive legislation through electoral politics.
According to Haywood, “Negro reformism has become an active agent of the ruling imperialist bourgeois in helping prepare the way for fascism.”
In Haywood’s analysis of this problem, he details the fundamental contradiction in the politics of the Negro reformists — which is his belief that “the Negro question can be solved within the confines of the present… social order without revolutionary struggle… From this, Heywood states, flows his reliance on bourgeois courts, legislative bodies, and treacherous compromises, that sabotage the revolutionary struggle of the Black masses.
What you and I must understand is, the negro reformist is a powerless political entity, therefore, the only card he has to play in the game of politics, is his ability to keep the Black masses trapped in the system that oppresses them (i.e. keep the Black masses voting), in exchange for progressive legislation for himself.
What this means is the members of the Black elite will always sellout the Black masses for any opportunity to gain, or regain, progress on the plantation.
Which brings me to the gravity of the moment.
Black America today is on the precipice of a cataclysmic event.
Our ability to survive economically in this country is diminishing by the hour! And our labor is rapidly becoming obsolete.
What happens to a people who can no longer earn a living to feed their children, in a nation that is no longer capable of producing concessions to meet their demands for change?
The Negro Reformists in our community know the answer to this question, but instead of having the courage to change course, they continue to send you blindly to the ballot box, knowing that each vote that you cast in this illegitimate system, further condemns you to starvation.
Some of them may even justify their treachery, by falsely believing that Universal Basic Income will provide the solution to our economic calamity.
But Marcus Garvey already warned us about their proposed solution.
Garvey said that “any leadership, which teaches you to depend upon another race, is a leadership that will enslave you.”
He also told us not to be fooled by the myth of racial progress in America, for it is “a progress that can be snatched away from you in forty-eight hours because it has been built upon sand.”
While many took umbrage with particular aspects of Daniel Patrick Moynihan’s racist study of the Negro Family; within his research there was one undeniable truth about our prospects for generational progress:
“Many of those who escape [the conditions of Americas under caste] do so for one generation only: as things now are, their children may have to run the gauntlet all over again. That is not the least vicious aspect of the world that white America has made for the Negro.”
This statement cannot be denied, for it reveals a truth that every negro reformists seeks to hide.
The ballot box for Black people in America, is nothing more than a multi-generational Ponzi scheme. The older generations have reaped the benefit of electoral politics, and their comfort on the plantation can only be maintained, for as long as the younger generations continue to cast their ballots.
The younger generation, on the other hand, will never see a return on their political investment, because like all Ponzi schemes, the last one in, gets left holding the bag.
It is no coincidence then that the cry for reparations has reached a fever pitch, now that the hour of our economic undoing is at hand.
The younger generation can see clearly, that without Government intervention, Black people in this country are literally going to die of economic starvation.
Faced with this reality, many of them have resorted to wrapping themselves in the American Flag, as a signal of economic distress, in hopes that the government will fly-in to save them.
However, Marcus Garvey told us more than 100 years ago, that the help from the government was not coming. He told us that once Black people had sufficiently built up this country, and our labor was no longer needed, white society would throw us off, and leave us drown economically, and die silently.
Anyone who is telling you to vote, in the face of this crisis, is telling you to sacrifice your life, and the life of your children, for a nation that has never protected you, and a democracy that has yet to benefit you.
As the Black masses grow evermore restless, America today is militarily preparing for massive unrest, in anticipation for what they’re call the “Z-rebellion.”
Not only is the government preparing, white militia groups are also preparing to take part in a nation-wide threat containment campaign.
The combination of this catastrophic witches brew, can only spell disaster for Black America, if we don’t recognize what time it is.
Dr. Derrick Bell, the founder of critical race theory, told us this moment would come, in a not so distant future.
“And what of the future?, “Dr. Bell asked. At the least, we will need impressive well-springs of faith to withstand a fate that could bring levels of hostility to the point of major violence and bloodshed. It would not be the first time that black people were hunted down and massacred in the streets or cremated in their homes set ablaze by angry, white mobs. Given this environment of black blame, the traditional sources of relief– the courts and the political process — are not likely to prove useful in the present crisis. They are of course, still worthy of attention and effort, but they have proved woefully inadequate to protect our lives, much less our rights.”
I fully agree with Dr. Derrick Bell, but with one exception. If the courts and the political process are inadequate to protect our lives, we should not waste our energy fighting for them to do so.
Many in the Black elite will balk at this statement, and tell black voters that it is their duty to save democracy for America.
I will tell you no such lie.
I will not tell you to close ranks to save the courts, now that Justice Ginsberg has made her transition.
I will not tell you to storm the polls on November 3rd, to save America from damnation.
I will simply ask you one question:
Have we, in our generation, the courage to embrace the challenge of freedom? Or will we continue on the current path that leads to our slow and gradual extermination?
If we are serious about our survival, then we must recognize that we may never be able to fully stop the train of progress, but on November 3rd we can slow it down enough, for an entire generation to jump off.
America today is on the verge of collapse. If we don’t take this opportunity to delink from this system now, we risk being crushed under the rubble when it falls.
Let us not make the same mistake that generations before us have made.
One of W.E.B. Du Bois’s greatest regrets, was when he encouraged Black America to “Close Ranks,” and take part in the war effort to protect democracy abroad.
When asked about this decision, 15-years after the fact, Du Bois had the following to say:
“I think your questionnaire on war guilt is important for two reasons: first; it shows that intelligent human beings change their minds. I know this is true in my own case. I knew something of German militarism and greatly feared it. I did not know as much then as I do now about the manipulations of the English and French in international intrigue. And with millions of others I was swept off my feet during the world war by the emotional response of America to what seemed to be a great call to duty. The thing that I did not understand is how easy and inevitable it is for an appeal to blood and force to smash to utter negation any ideal for which it is used. Instead of a war to end war, or a war to save democracy, we found ourselves during and after the war descending to the meanest and most sordid of selfish actions, and we find ourselves today nearer moral bankruptcy than we were in 1914.”
Today, we as Black America are once again being called upon to close ranks. And America in 2020 is no longer approaching moral bankruptcy, she is completely degenerate.
Now is the time for us to decide.
Will we as a people suffer the fate of an empire in ruin? Or will we embrace a brighter future, separate and apart from a damned nation?
In closing, I will leave you with the following statement:
On November 3rd, the choice for Black America is not between Biden and Trump; it’s between separation or death, and each one of else will have to choose our own direction.
And that — is the Un-American Dilemma.
All the nations have drunk the wine of the passion of her immorality. The kings of the earth were immoral with her, and the merchants of the earth have grown wealthy from the extravagance of her luxury.” Then I heard another voice from heaven say: “Come out of her, My people, so that you will not share in her sins or contract any of her plagues. For her sins are piled up to heaven, and God has remembered her iniquities.…
About the Author
Omowale Afrika is a Garveyite, and grassroots institution builder, with over 15 years of student & community organizing experience. Omowale has served the local Philadelphia community in a variety of roles, including, the former President of Marcus Garvey’s, UNIA & ACL, Division 121, and as an Anti-Violence activist with Men United for a Better Philadelphia.
He currently serves as the Vice-Shenuti for the Philadelphia Chapter of Afrocentricity International, where he oversees Youth Programming. His responsibilities include managing the community outreach initiatives for the African Heritage & Cultural preservation fund, through which he launched the #BlackInstitutionalGiving challenge in 2019.
Omowale was the lead organizer for the RBG Centennial Conference, and the 2020 Remaking Black Power Summit. In addition to his organizing efforts, brother Omowale is an independent filmmaker & community lecturer, with his most notable works being the Strike Drum lecture series, and the Un-American Dilemma project.
Brother Omowale lectures, writes, speaks, and organizes around the following issues:
- Pan Africanism/Black Nationalism
- Afrikan Spirituality
- Political Prisoners
- Black Liberation
- Black Power
- State Sanctioned Violence
- Rebuilding Black Families
- Community-led Development
- Nation Building
If you’d like to make a contribution to support his work, you can do so using the link below.
Thanks in advance for your consideration!