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thesis.

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LIST

CHAPTER ACKNOWLEDGMENTS

IV.

III.

II.

OF

FIGURES

Million

Assimilation

Post

Black

A

Civil

Reparations

Afrocentric

Kawaida THEORETICAL Voices

Voices

Summary LITERATURE

Research

Organization Limitations

Definition

Research

Significance

INTRODUCTION

Statement

PROTRACTED,

Legislative

Tort

Atonement

Conversational

Assumption

Research

Slavery

Rights/Black

Nationalism

of

of

Man

Model

Theory

Analysis

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Opposition

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of

of

of

Theory

of

Models

Era Assessment

March

and

of

the

Methods

Terms

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Model

Model

the

REVIEW

the

(1865-1920)

Problem

Unification

FRAMEWORK

Study

Power

Era

Methods

Model

Study

HISTORICAL

Era

Study

TABLE

(1920-1959)

(1995-Present)

Era

and

Era

OF

(1950-1970)

111

Overview

(1970-1995)

CONTENTS

STRUGGLE

PAGE

61 48

57 52 48 47

54 49

47 44

46

50 47 44 42

35

16 11

9 ii

7 5 3

8 6

8 5

5 v 1

BIBLIOGRAPHY

Table

CHAPTER

VI.

V.

of

Contents

Declaration

National

Strategies International

RECOMMENDATIONS

Reparations National

Collective Litigation

ADVOCATING

(continued)

Debate

Coalition

for

Approach

Culture

for

Coordinating

Tribunal

Securing

Reparations

WITHOUT

Model

of

Blacks

Reparations

AND

Committee

for

A

COMPREHENSIVE

CONCLUSION

iv

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in

America

MODEL

(N’COBRA)

PAGE

.71

91

87

87

87 75

76 74

86 72 81 LIST OF FIGURES

FIGURE PAGE

1. The Collective Culture Model 80

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Definition of Terms

Afro-centric Theory: Literally, placing African ideals at the center of any analysis involving African culture and behavior. Notable theories or analysis include the work and writings of Dr. Molefi Kete Asante, he is currently Professor in the Department of African American Studies at Temple University.

Culture: The totality of thought and practice by which a people create, celebrate, sustain, develop and introduce themselves to history and humanity.

Collective Culture Model: The final approach, theory, example, and application utilized by leaders, scholars, and organizations to secure reparations for blacks in America. It includes variables from the other popular reparations models and the functional unity of black Churches, institutions, students, and the youth.

Kawaida Theory: The continuing quest for black/Africans to liberate themselves, live full and meaningful lives and become the best of what it means to be both African and human in the fullest sense. It involves an ongoing search for models of excellence and possibilities within the culture by which black/Africans speak to their own culture truth to the world and make their own contribution to the forward flow of human history. Longtime culture nationalist Dr. Maulaua Karenga developed this theory. He is the former Chair of the Black Studies Department at California State University at Los Angeles.

Million Man March: On Monday, October 16, 1995, The Honorable Minister Louis Farrakhan called for one million men to come to Washington, D. C. and nearly two million came. It was a massive effort of hundreds of black organizations, more than 300 local organizing committees, and a majority of black men of every class and belief joined the gathering from all over the world. It was the largest gathering of blacks in the city’s history.

N’DABA: A Kiswahili term meaning the Great Sitting Down or Gathering. TnAugust of 2003, black leaders within the reparations movement met in Chicago, Illinois and attempted unify the reparations movement.

Nguzo Saba: Known as the seven African principles: (1) Umoja [Unity], (2) Kujichauglia [Self Determination], (3) Ujima [Collective Work and Responsibility], (4) Ujamaa [Cooperative Economics], (5) Nia [Purpose], (6) Kummba [Creativity], and (7) Imami [Faith].

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wounded. 24

who

funded

this

extreme

study

ago

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1. The advancement of Knowledge and information on the Trans-Atlantic Slave Trade and slavery as a system and a process, through scholarly research.

2. The transmission of knowledge of Trans-Atlantic Slave Trade trough teaching, forms, symposiums, etc.

3. The presentation of knowledge of slavery and the slave trade through the preservation of acquired research in scholarly collections. 4. The diffusions of knowledge through 26publishing. Mr. Anderson Thompson, Ph.D. at Northeastern illinois University, and Jacob

H. Carruthers Center, directed the illinois Commission for Inner City Studies. This commission presented its findings in a two-volume report. Report 1, was published and released on June 30, 2007, followed by Report 2 in December 2008. The Commission was made up of more than fifty scholars, researchers, and contributors, from various universities, private and government agencies within the United 27States. Their final published work spanned more than four hundred fifty pages, which included seven major chapters and over one hundred sub headings in its completion. This final report was historic because of the large body of scholars who were utilized, the approved funding, and the wide range of information about slavery that was compiled to complete the report. Again there is no mention of a preferred model or methodology for reparations.

Black Reparations: American Slavery & Its Vestiges: A Crime Against

Humanity features eight distinct writers who cover a wide range of issues that are

26. .Ibid., 13.

27. Illinois TransAtlantic Slave Trade Commission Report 2 (Chicago: Jacob H. Carruthers Center for Inner City Studies, 2008), xi.

&

stated:

importance

support.

Reparations

members

this

“handbook”

applicable

Its

29.

30.

28.

publication

Vestiges:

be

claim,

not that

The

and

Vestiges. 29

Other

owed government toward reparations beneficiaries

self-development phrase, /compensation

folks’

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There

Ibid.,

Ibid., National

Under

of

no

present

to

community)

fact.

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and

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even

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reparations

a

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make

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views

victims) the

participation

of

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alone. 30

all

except

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and

and

Blacks

self-healing,

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if

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unique

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for

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liberation

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(Washington,

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project.

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have

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sub-categories

Many

contributors. 28

without

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self-restoration,

you

you

support

in

and

people,

Today the

be

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DC:

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writers

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31.

first

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of 61 62

The above section was selected from The Million Man MarchfDay of Absence mission statement. It is evidence that the body of men and women that produced this document clearly stated their position regarding black reparations.

This march evolved without the approval or support from the major political machines, leaders, think tanks, funding, or civil rights organizations. Minister Louis

Farrakhan, architect of the historic gathering, asked black men to go back home and take responsibility for their families, their communities, and join an organization that would work on behalf of black people. As result of this spirited effort and unity, there was reduction in crime throughout the major cities in the United States the following year.

The Million Man March impacted the black community in many ways.

According to the National Association of Black Social Workers there were more than

10,000 new applications filed to adopt black children. Black churches and organizations saw an immediate increase in new membership and rededication of existing members.

According to the Joint Center for Political and Economic Studies in Washington D.C., there were 1.7 million black men registered as new 20voters. These instructions were given to the participants at the Million Man March. This research reveals the impact of

Million Man March socially and politically and how it ushered in a new era for what appeared to be dormant reparations movement.

Columbia University’s long-time professor, historian, and author, the late Dr.

Manning Marable, describes the impact of the Million Man March in this way:

In the Immediate aftermath of the Million Man March, many black organizations reported significant increase in membership. Even groups that had not endorsed

20. Karenga, Maulana, Introduction to Black Studies (Los Angeles: University of Sankore Press, 2002), 214.

Mr.

movement

most much

for

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