African System Of Thought.

The Black Race,

The African Continent And The Ultimate Necessity For
The
Development Of Black Cultural Science
(BLACOLOGY)The 21st Century
African System Of Thought.

By Amos M. D. Sirleaf, Ph.D.

Professor and Vice President
Blacology A Cultural Science Research and Development
Institute, Inc.

"What Is And What Is Not "Blacology"?

Blacology is an interdisciplinary cultural science. This

science entails a cultural scientific study for black people,
specifically, the "Dark Skinned Black/African people. The
"K" is eliminated to deduce more scientific implications
and universal relevance, i.e., "science". The "K", of course,
implies the strength, wisdom, and the unique "Dark"
pigmentation of the original inhabitants of the continent of
Africa. Many researchers, readers, and observers of this
paper would like to know the actual role and significance of
Blacology, or "Black Cultural Science" as it relates to
"Dark Skinned People of Africa" in the midst of a multi-
racially diverse black cultures in contemporary society. As
a young African boy growing up from a traditional
Mandingo Muslim background in Liberia West Africa
during the early 1960s and 1970s, the consciousness of race
relations with specific emphasis on the white racism other
than the black race has never been a profound significant
with the exception of the "Light-Skinned-Dark-Skinned-
Mulatto phenomena among the Americo-Liberians in
Liberia. Black/African is all I am, is all I will be, and that
all I have ever been before getting in contact with
Europeans from Germany, United States, Russia, London,
Swaziland, and many European nations.

I believe this statement could be true for many

Africans, most especially, those of my age and experience
at the time. As ones' eyes becomes open, one can only say
that "our eyes have open and the time of the people has
come, the struggle continues". The question of Blacology in
the context of an interdisciplinary cultural science for black
people, most particularly the "Dark skinned/black People",
is not an easy question. As a matter of historic and political
fact, many African Nationalists, Black Nationalists, and
Pan-Africanists alike, have taken to the African people, in
the streets of Africa and the Diaspora, the questions, who
are Africans. Among those nationalists were the late Dr.
Kwame N'Krumah, Julius Nyerere, Ahmah Saku Toure, Ali
A. Mazrui and many others. Before approaching the debate
of these African scholars, I would access the views of
Victor C. Frekiss, an American writer, who states: that "the
unity of African was target by the common experience of
European domination and the common venture of
overthrowing that domination".

Africa, according to Frekiss," is a creation not of

common race or geography or culture but of a common
experience in world politicsIt was not economic or
political domination that was the essence of colonial rule,
but racial subordination. It is this which has determined the
essence of African self-identity - not a common genetic
heritage but a common reaction a racial attitudes on the part
of colonial rulers". In reaffirming Frekiss' views,

Dr. Nyang also points out that, this interpretation of

African experience has not become the dominant
understanding of what Africa nationalism or Pan-
Africanism means. In other worlds, according to Dr.
Nyang," that African identity is generally defined
negatively, and this is largely due to the fact that it is
assumed to be the psychological and pyschohistorical
adhesive which unites the variegated members of the
colonially created community of African suffering".

Viewing from the above prospective of the dynamics

inherent in the processes of fragmentation of concepts,
ideas, phenomenon; experience, reactions, and preventive
collective actions to save the African traditional culture and
its black people, the question of who is African, in my
belief, has never been answered. Many African nationalists,
as stated in previous paragraph, have tried to give some
political, philosophical, and liberated responses to who is
an African. Ever since the early days of independence,
African scholars and politicians have been deeply divided
on the issues of African unity. A frist group (the
Panafricanists) favored political integration as a perquisite
to economic integration. Its members (Cheikh Anta Diop,
Modibo Keita, Kwame N'krumah, Sekou Toure). These
men advocated the immediate and total integration of the
African Continent, and the setting up of a single continental
government with common institutions. The researchers is
an activist and advocate of the above concept (Pan-
Africanism). As a matter of fact, the researcher was an
admirer of the Nkrumahs' "young Pioneer" phenomenon, in
the context of the breeding young African revolutionaries to
take over the revolution and carry it forward. For the
youths, according to Dr. Nkrumah," have a hiding
leadership and grow through a revolutionary struggle and
emulation".

Another group, (Gradualists or Functionalist), anxious

to preserve the African states recently acquired sovereignty,
favored a more gradual approach to African intergration.
This group (felix Houphouet-Boigny, Jomo Kenyatta,
Leopold Senghor). These men held that "economic
integration should precede political integration". Its
members favored a loose. (Ann Seidman and Frederick
Anang 21st Century Africa, Atlanta, GA 1992, p. 73.) Its
members favored a loose cooperation in non-controversial
(technical and economic) areas and reviewed regional
institutions as a stepping-stone for the progressive political
and economic unification of the continent. This debate, of
course, has created more damages for many progressive
young African scholars, whom I believe that if our so-
called founding fathers could not conform to the total
unification of African, as we see in Europe and other
countries, that the consciousness of black and who are
considered African must be approached from different
prospective that will give credits and compensations to the
bonafide original occupants of the continent. This, I believe
will justify the development of "Blacology" (Black Cultural
Science). In addition to this, one needs to follow up with
the definitions of who is an African from the continental
Pan-Africanists prospective. There scholars who believe in
the unity and sanity of the geographical entity called Africa.
These advocates, as Dr. Nyang points out in his writing,
stated "that the term African can be legitimately applied to
anyone who makes African his or her home, takes part in
African history, proudly labors for her political and
economic development, and modestly and devotedly follow
the principles of majority rule in the governmental process
of Africa's societies".

Many scholars including the researcher have problem

with the above definition. However, the first position of this
definition was embraced by Dr. Kwame N'krumah who
spelled out his views on this subject early in his political
career. During a very successful visit to the Republic of
Liberia, N'krumah of Ghana addressed himself to the racial
question and to the African identity crisis in these words": I
do not believe in racialism or tribalism. The concept
African for the Africans does not mean that other races are
excluded from it. No, it only means that Africans can and
must govern themselves in their own countries without
imperialist or foreign impositions, but that peoples of other
races can remain on African soil, carry on their legitimate
avocation, live on terms of peace, friendship and equality
with Africans on their own soil.". (Dr. Sulayman S.
Nyang, Islam, Christianity, and African Identity, Vermont
United States of America
1990. P 7.)

The researcher shares many concepts of African with

many progressive founding fathers and scholars, among
them were Dr. N'krumah. But N'krumahs' definitions of
African I believe, were much of a political, social, and
ecumenical nature. This, of course, was appropriate for
Africa at that time. N'krumahs' concept of racialism, I also
believe that was his personal perception, because of his
matrimonial companionship with person out of his race,
(i.e., his Jewish wife). It is essential; therefore, to also point
out that Nkrumah was not only the only founding father of
African independence to have marriage out of his race
causing him to be very conservative on the facial problem
and African identity. For instance, Jomo Kenyatta was also
married to a (British white woman), W.E. Dubois did look
white and he was a strong advocate of justice for Jews.
These social integration's in many ways, affected the
thinking of many of our founding fathers for fear of
personal embarrassment with their white families. On the
continent of Africa, while some Africans where fighting for
the total emancipation, Liberation, and freedom from
colonial regime, some Africans were enthusiastic and
fascinated about colonial relationship.
 This, I believe created diversion from the absolute
definition to African and who are Africans. In this light
therefore, the development of "Black Cultural Science,
(Blacology), has been one of the following major reasons,
(1) that no African scholars have tried to align a "Dark
Skinned Black African people as absolute symbols of the
African continent, (2) and that the concepts of many
African scholars of "Africa for the African" is undefined,
(3) and that the concept of we are all Africans is not an
acceptable fact. Therefore, the concept of Blacology is
specifically geared toward the development of an
interdisciplinary cultural science. This science will at least
help bring out the absolute biological and genetic
definitions of Africa. This definition, I believe will create
some positive self-concept for the dark Skinned Black
people of Africa who have been considered a historic
shames, laughing stocks, and mockers in the world of
racism and
prejudices.

THE BIOLOGICAL AND GENETIC DEFINTIONS OF

BLACOLOGY

"Black," as a people, and by its biological implications, one

many mention biologically that every living creative is a
mass of chemical cells. The bone, blood, flesh are all
composed of small particles of elements which can only be
seem microscopically. These cells are composed of jelly-
like substance called protoplasm, surrounding a nucleus, a
center, which contains chromosomes. The chromosomes
are like little strings. These strings are called genes. It is the
specific natural combinations of the genes working in a
unique faction, which determine the individual's eyes color
and hair color, lack of curliness of the hair, the color of the
skin. This is also responsible for the individuals' physical,
emotional, and psychological characteristics. Every mother
gives her child half of the chromosomes (X), the father
provides the other (Y). The characteristics of any child,
according to biology, are a combination of genetic traits
inherited from both parents. It is however, significant to
acknowledge that a biological characteristic trait of one of
the parents may simply dominate the similar trait in the
other parent. For instance, if both parents have brown eyes,
there is a possibility that the child will virtually have brown
eyes also. If one of the parents has gray eyes and the other
has brown eyes, the child is likely to have either brown or
gray eyes.

Sometimes a group of genes for one characteristic will

simply dominate a contrasting group of genes for the same
characteristics or trait, making the dominated genes
recessive. At other times the two competing sets of genes
will produce an obvious mixture; this often happens with
skin color- although in a large family, for instance, some
children of a white mother and black father will take the
color of the mother while other children of the same parents
will take color of the father. In each case, the genes for the
color of the parents whose skin color is not apparent in the
child because of the recessive genes. These recessive,
dominate, or subordinated genes can become dominant if
mated with dominate genes for the same color. It had been
both scientifically, sociophyshological, and biologically
proven by many biologists, sciopsychologists, and scholars
in the areas of humanity; among them are Dr. Imari
Abubakari, who said that" when a group is isolated from
other groups by geography, the people, or species of that
group will grow and develop in absolute similarities, (i.e.,
specifies look a like, if the isolation persists over many
generations". Dr. Imari Abubakari Obadele, A beginners'
Outline of the History of Afrikan People, Washington, DC
1982. p.4). This hypothesis can be both inductively and
deductively justified in the context of the "Dark Skin
African People" of the continent of Africa, whom this
researcher believes are the original occupants and are the
bonafide definition of Africa. This is true due to the
biological, socio-psychological, and the geographical
impact of what the researcher refers to as positive
isolationism. The fact which also indicates that the groups
in a perpetual isolation will begin to mate or mutate within
it kinds and types with one another in the same population.
They will ultimately be sharing the same genes pool
creating the same genetic reproductive results. This
population will be making group of genes for certain
physical characteristics stronger and stronger, more and
more dominate, recessive, subordinate, and superior.

Nevertheless by ten thousand years ago, and probably

much earlier, the three great races, or racial stocks, which
many anthropologists identify today, had come into
existence. That is because the people of the Far East, the
Asians, or Yellow race, had pretty much lived isolated from
many centuries from the people of Africa, whom we call
the Black race, and both had pretty much lived isolated
from many centuries from the people in Africa, whom we
call the Black face, and both had pretty much lived isolated
form the people of Europe and Asia Minor (Turkey and
Iran/Persia), whom we call the White race. Based on these
conceptual and biological analysis, one can infer that the
"Dark Skinned" people of Africa are the original
inhabitants of the continent of Africa; therefore, the "Dark
Skinned" (Black People) of the continent of Africa are the
symbols and definition of Africa. When one talks about
Blacology, the interdisciplinary science of black culture, it
refers to the "Dark Skinned Black" people of the continent
of Africa specifically. Even though "Blacology" (Black
Cultural Science) is an open door inter-disciplinary cultural
science. This science is geared towards the total liberation,
rehabilitation, re-education, and re-mewing the minds of all
conscious black people. It is in the main time, save to say
that the subject "Africa, the Continent, and Black People"
are very difficult subject to elucidate because of its
controversial political and sociological nature. And also its
historic sources and discoverers. If one looks at Africa's'
pre and post-colonial historic writers and specialists, many
of these so-called discoverers, specialists, and writers of
Africa and its people. have always been Europeans. These
individuals who colonized the African people, are the same
Europeans who gave the name "Africa", and in fact are the
same Europeans who gave the name "Africa", and nine fact
are the same Europeans who gave many of the colonial
African States their names. Liberia was a white man, many
of Liberia's presidents were white men, and many of these
presidents were not born in Liberia nor Africa. There are
the same Europeans who are the so-called experts of the
beginning and ending of the Africa continent and its people,
at times, the destinies of the African continent and its
people.

European Powers and its forcible incorporation into a

system of exchange base on capitalist production, the
possibility of an autonomous development of intellectual
activity in Africa was cut off as surely as the guillotine
serves a head from a body." The praise-signers continued to
chant, but what they had to say ceased to have the same
relevance." (Bill Freund, The Making of Contemporary
Africa, Indiana University Press Bloomington, 1980, p. 2.)
The colonial masters of Africa took a keen interest in the
territories they ruled, of course. They were as concerned as
any African king had been to appropriate knowledge about
Africa, for the purpose of effective administration and the
promotion of capitalist enterprise. Much of this knowledge
was historical; quantities of historical materials were
amassed and collected in colonial archives and libraries.
However, the colonial period produced very little in the
way of overtly historical publication. The dominate
colonial science was anthropology. From the time of Sir.
Harry Johnson, writing in 1899, it was a full half-century
before a European again wrote a general history of Africa.
What most interested Europeans in Africa was themselves;
a history of trade and diplomacy, invasion, and conquest,
heavily infused with assumptions about racial superiority
that buttressed colonial domination. For the period
following conquest, colonial writing focused on the
progress of administration structures, transport networks
and business enterprise in an heroic spirit. Yet it was the
colonial context that for the first time "African" as an entity
from the Cape to Cairo, from the coastal lagoons of the
West to the Horn of the East, could be conceived. While
struggling for the ultimate development of Black Cultural
Science, "Blacology" under the auspices of the absolute
definition of Africa and who are Africans, the "Dark
Skinned" black people of the continent become major
variables from which both written and unwritten history
and anthropologists have developed the believes; based on
the totality of circumstances, that the "Dark Continent of
Africa" represents in most part, the dark inhabitants of the
land. Therefore, in my practical and unwritten knowledge
acquired from my parents and other African elders as an
African and a Mandingo Muslim, I deduced the concepts of
Africa as a "Dark Continent, not to connote negativism as
European perceived it.

I believe that the term "Dark Continent" implies (the

blackness of its original inhabitants), Continent:" implies
(the blackness of its original inhabitants), this, I believe that
it shows degree of positive concepts in relations with Africa
personality. Even though Africa has suffered from those
who perceived to have founded it, yet an accurate stories,
"our stories" of "Alkebu-Lan" has come as an unwritten
"our stories" from our elders, not "his stories" which are
written by him or by them (the white so-called specialist on
Africa).

WHAT IS THE HISTORIC SIGNIFICANCE OF

BLACOLOGY AS IT RELATES
 TO THE 21ST CENTURY AFRICAN SYSTEM OF
THOUGHT: USA Liberian Mission

To elaborate the significance of Blacology, (i.e.,)

Black Cultural Science, one has to also elaborate on the
concept of "Black Nationalism" as it relates to the
geographic locations of all black people with black
consciousness and its relevance to the African continent. It
is imperative to note that the elaboration of Black
Nationalism has always been intertwined with the concept
of "Pan-Africanism". Therefore, Black Nationalism in my
view serves as a nucleus from which Pan-Africanism
evolved. Both "Isms" are the entities which comprises the
"Black Cultural Science called Blacology". Pan-Africanism
in relation with the 21st century African System of Though,
must also be contaminant with the roles of today' African
American Community. This, of course, requires some
historic background and overview of early Pan-Africanism
as it relates to Black Nationalism from past to present. This
historic analysis of both Pan-Africanism and
Black Nationalism will help readers to clearly comprehend
some of the social and political ramifications of both
concepts and ideologies. This will also assist to solidify the
reasons for the ultimate development of "Blacology", the
interdisciplinary science of black culture, under the
auspices of the 21st century African system of thought. In
an effort therefore, to operationally conceptualize Pan-
Africanism/Black Nationalism, one needs to first and
foremost be cognizant of the meanings of both Pan-
Africanism and Black Nationalism. The definitions of these
great ideologies will once again justify the significance
roles of the black people (i.e.,) the "Dark Skinned"
occupants as the symbols of the African continent and the
definition of Africa.

PAN-AFRICANISM

Pan-Africanism as perceived by the researcher and many

scholars, is a political, social, and economic ideology, and
concept which implies the total unification of the African
continent under a unified political structure and leadership.
The definition of Pan-Africanism was developed from
scholastic observers, from their historic perspectives of
studying other Colonial political and continental
unification, under one modern political hegemony. BLACK
NATIONALISM is a cultural, social, political, and
biological concept of consciousness of the unique black
race. The definition of Black Nationalism infers that black
people should repudiate the white man and his culture; the
emotional acceptance and propagation of black culture or
race pride. Black Nationalists must reconstruct history to
demonstrate that black people, especially African-
Americans are descended from noble and glorious
ancestors, from wise and powerful rulers and conquerors.
Black Nationalism also exhorts many black people in the
United States and those of the Diaspora to stand up in
defense of their human personality. This implies that black
people must manifest exceptional strength on behalf of both
black men and women. Just as a coin has two sides, so has
today's theme of black consciousness. From my vantage
point, side one is this: For Blacks in the United States the
reality is that race, as it has been biologically and socially
defined, has been a major determining factor in institutional
arrangements, particularly with respect to the dominate
power structure's formulation of what it considered to be
appropriate educational policies,, program, and practices.
Throughout U.S. history the dominate economic, political,
and social ideologies regarding African-American reason
for being in the U.S. and their appropriate place in its
structures have interacted to shaped their educational
arrangements, education being a subordinate social
institution. As it has been known in the world, the
economic and political needs of the larger society dictated
an educational policy of ignorance for blacks in the South
from slavery to emancipation. (Faustine C. Jones-Wilson,
Race, Reality, and America Education: Two Sides of the
Coin, Journal of Negro Education, Vol. 59, No. 2 (1990)
Howard University p. 119.) In light of the above scenario,
and prior to that period, many African-Americans who
were discontent with the American political system,
decided to organize the back to African Movement, Pan-
Africanism, and Black Nationalism. The significant
relations between African and Africa-American in the
context of Pan-Africanism-Black Nationalism from the end
of the 19th century up to the 1950s is fascinating, albeit not
well know by many people.

Like Edward Wilmot Blyden, Marcus Garvey, George

Pardmore, Frank Fanon, Cesaure, Kwame Knrumah, Jomo
Kenyatta, Sekou Toure, and Seda Senghor, W.E.B. Du-
Bois, one of the founding fathers of modern Black
Nationalism and Pan-Africanism (which until the 1950s,
was essentially Pan-Negroism). Du-Bois, a co-founder of
the National Association for the Advancement of Colored
People (N.A.A.C.P.) and of the
Pan-African Movement, inspired both African-American
fighting for civil rights and African Nationalists struggling
for an "African for the African". W.E.B. Du-Bois was born
in Massachusetts in 1868. His parents came from Haiti and
his ancestors included Black slaves brought as chattel labor
to the West Indies. Du-Bois grew up in a liberal and
tolerant white neighborhood and did not encounter in many
ways the ugly face of white racism for three major reasons:
(1) Du-Bois was near-white (Negro) (2) he went to imperial
white schools, (3) he was not considered a disadvantaged
Negro. Until he went to Fisk College in Nashville,
Tennessee. In Harvard, Du-Bois encountered a different
kind of racism. At Massachusetts in my opinion, Du-Bois
did not encounter the bitterness of racism because he was
light skinned or (near white). In Harvard, racism was less
brutal for Du-Bois due to his near white complexion and
being a near white black and at Harvard. Du-Bois's first
major book, The Suppression of the African Salve Trade in
the United States 1638-1870, was published in 1896 and
dealt with the struggle for abolition in the United States.
Du-Bois was co-founder of Pan-African Congress which
convened in London in 1900. There, he coined the famous,
almost prophetic, since "the problem of the 20th century is
the problem of the color line". It is essential to
acknowledge that DuBois' prophetic vision and articulation
of the color problem in the 20th century, has been
transformed and modified by a prophetic vision and
articulation of a young African scholar from Liberia, West
Africa, who claims that: The Black Race, the African
Continent, and the Ultimate Necessity for the Development
of Black Cultural Science, (Blacology); the 21st Century
African System of Thought. Du-Bois, who believed in
democratic socialism was a bitter enemy of his fellow
Black Nationalism Marcus Garvey, who advocated racial
purity, Black supremacy, and capitalism. It is reasonable to
mention that Marcus Garvey was not admired by many of
his peers of his time because of his dark skinned
complexion. Du-Bois evolved from the Negro-Mulatto near
white persuasion, and Garvey whose organic African dark
skinned out look, and his traditional African communalism,
which I believe was threatened to white, the near white
Negro-Mulatto persuasive black people. Therefore, one can
deduce by inferring that, for many reasons, Du-Bois and his
near white black comrades had problems with Marcus
Garvey and his dark skinned comrades because of their
dark skinned complexion, which of course, led to many of
the radical positions that Garvey took during his stay in the
United States. It is also true that many writers of that period
did not actually address the bone of discontent, dissolution,
and the frustration that permeated between Du-Bois and
Garvey in the context of the color problem. However, in an
effort to minimize, contain, and resolve the near white and
the dark skinned problems which permeates in the fabrics
of the World community in contemporary society,
especially the United States and South Africa; the
development of Black Cultural Science (Blacology), which
primary objective is to define the organic meaning of
African, from the stand point of the continent and its dark
skinned occupants prior to the whites and the evolution of
the mixed races. This, I believe will motivate both white
and near white black people (light skinned) to respect dark
skinned people by virtue of their unique historic
contribution to the world population with beautiful race.

Despite the conflicts that erupted among all of our

founding fathers, in Africa and America, in the context of
the odds against Marcus Garvey because of his dark
skinned Black Nationalist, vs. W.E. Du-Bois, light skinned
(Jewish activist), and the division among the Pan-
Africanists, Cheikh Anta Diop, Modibo Keita, Kwame
Nkrumah, Sakou Toure, and the gradualists-functionalist
and integrationalists, Felix Houphouset-Bioigny, Jomo
Kenyantta who also had a white wife, and Leopold
Senghor; the conflicts that existed between comrae Malcom
X, Elijah Mohammed, Louis Farrakahn, of the families of
the National of Islam, also the conflicts between the
indigenous Liberians and the Americo-Liberians have
created gabs or lines of demarcations. These gabs or liens
of demarcations can and must be bridged under the
auspices of the common black race, the African Continent,
and the Ultimate Necessity for the Development of Black
Cultural Science, (Blacology), which the researchers
believe must be the 21st. Century African System of
Thought. Every self-conscious national and its people on
the looks back upon its past to revive former glories, to
discover its origins, to relate its history to that of other parts
of the world and to arrive at a knowledge of the
development of its political, social, economic and other
systems. Attached to this concept, one can therefore deduce
that, there can no experts on African except those Africans
who are conscious of themselves. And who believe that
because of their might black race (dark skinned), for which
they have been ridiculed, abused, segregated, subjugated,
alienated, and killed in the process by the universal enemies
(i.e.,) white colonialists, these black are the experts of their
stories but not his stories, the colonial stories.

In light of the above analogy, it becomes a important

that I echo from these great social theorists, August Comte
and Durkheim, who declared that social phenomena should
be treated as things and consequently could be indirectly
observed by the constraints they place on people. They
stated further that the main task for the social scientist,
therefore, was to discover natural laws which govern these
constraining phenomena. Durkheim's belief in the
"realness" of objective social phenomena and the rigorous
procedures which are necessary to infer these social
constraints is exemplified in his brilliant and carefully
controlled study of Suicide. While Weber, who also
emphasized the unique nature of social phenomena; he
declared that the only way to arrive at real, meaningful
conclusions relative to human behavior is to understand it.
This, of course, does not mean that a researcher's values
must become involved in his selection of a problem for
inquiry; rather it means that one must be aware of and
utilize his position in the universe as a thinking, reasoning
human being in order to (in a modified sense) take the role
of others in interpreting his actions. Actions can only be
understood from the standpoint of meaning to the actor. I
believe that the only way to arrive at solutions to any
difficult problem is to know the problem and its existence.
Therefore, the problem of the 21st century is the problem
of:

THE RELEVANCE OF BLACOLOGY/BLACK

CULTURAL SCIENCE IN THE MIDST OF MULTI-
RACIAL DIVERSITIES IN CONTEMPORARY
SOCIETY:

The statistical inventory of cultural diversities and changes

are eminently distinguishable and identifiable in individual
African and African countries and those of the Third World.
Ina n effort to absolutely comprehend the term culture, it
must be defined in accordance with the concept of black
cultural science, (Blacology). What do we mean by culture
and its relevance to the study of Blacology? According to
this study, the term culture is defined as a transit and
inherent experience and value of black people with
common interest, common characteristics, working
together, for the general welfare of black people. This
definition has four variables which are traditionally
imbedded in the African system vis-a-vis black system of
though," manly", common interest, common
characteristics, communalism, and the extended African
family phenomenon. The common interest phenomenon is
based on the totality of excruciating circumstances and
experiences of the African people and their stories in
dealing with the African/black people past and present,
leading them to determine what is common to them as they
grow through their struggles. The common characteristics
aspect of Black/American culture involves the common
Black/dark skinned race with all its redicues and shames
that make the black/African people and what they are in the
context of their common mighty race. The Communalism
perspective includes the idea of wholesome functioning
society and collective whole. The idea of helps one helps
all, scratch my back and I scratch your back, which implies
a transitive property of equality. As it illustrates that: if
A=B, and B=C, therefore, A=C). To further this definition
with an illustration on the African harvest or farming labors
distributions; if one African family went to my farm to
assist during harvest, my entire families will have to
reciprocate the same, this is called communalism in many
aspects. The extended African family phenomenon which
includes mother, father, brothers, sisters, uncles, aunts,
nephews, nieces, husband, wife/wives, grandfather;
grandmother, etc., all are considered one household.

Working with the above definitions, I feel compare to

embrace and add to this paper as a significant ingredient to
our total understanding of culture as it relates to
contemporary society. This addendum has been brilliantly
outlined by an Africanist and African scholar, Dr. Sulaymay
S. Nyang who declares;" that culture is a human enterprise
which has three components. He maned them as (a) the
material base, (b) the value base, and (c) the instructional
base. The material base of a culture, according to Dr.
Nyang embraces all materials embodiments of the spirits
and ideas of a particular society. The value base, on the
other hand, refers to the total body of values which
determines the relative significance of all things and all
deeds within a given social universe. The institutional base
refers to the given social universe. The institutional base
refers to the processes and conditions which are
instrumental in the self-definition and self advancement of
a given society". (Dr. Sulayman S. Nyang, The Cultural
Consequences of Development in Africa, International
Conference on Culture and Development in Africa, The
World Bank Washington, DC.) The relevance of
Blacology/black cultural science in the midst of the multi-
racial diversities in my views, is therefore, a positive self-
concept. As black\dark skinned original occupants (nubbins
of the Akebu land), of the continent of Africa, it is evidence
from the uniqueness of the black/dark skinned superior race
that where so ever finds a fellow black/dark skinned nubbin
in the midst of other races, a natural magnetism usually
attracts that will bring you both together, no matter where
you sit in an audience, where you live, and where you
work. It is just a matter of natural propensity base on the
knowledge of ourselves. This, of course, is not prevalent
among near white/light skinned people or white people. For
instance, if a near white/light skinned black with European
mentality, that individual will not be enthusiastic if he or
she meets a fellow near white/light skinned black person.
This also applies to white people in general who are not
socially conscious of one another.

As Dr. Na'iam Akbar scholarly mentioned in one of

his presentations; "Tribal Knowledge," when he declared
that once we know ourselves as individuals, then we have
to know ourselves as a tribune. He further asked for the
definition of a tribe when he defined it as "a community."
Tribune has a more basic meaning which identifies the
relationship that exits among people who have a shared
social environment, a shared history. The tribe is that kind
of spiritual/mental relationship that ties people together
based on their shared experiences and environment;" (Dr.
Na'im Akabar, From Mis-education to Education, New
Mind Productions Jersey City, N.J. 1994, p. 15.) Dr. Na'iam
Akbar declares. The disparity between realism of a
black/dark skinned African as the original inhabitants of the
land and those light skinned or near white on the North and
Northern African, and the white in Southern and South
Africa can produce a unique dichotomy in the development
of black cultural science. This study has developed both
major and manor hypothesis.

MAJOR HYPOTHESIS AND JUSTIFICATION

The major hypothesis in this study is contemplated on the

(See Amos M. D.
Sirleaf, Realism of Secondary High School Training and
Vocational Marketable of Liberian Students: a partial
fulfillment for the Masters Degree in Sociology/Social
Work, Prairie View A&M/the Texas A&M University
System, 1989, p. 5.) positive relationship between the dark
skinned/black African as the original occupants of the land,
which is considered higher grade of aspiration and
expectation. And the definition of who is African, remains
politically, economically, socially and genetically debatable
questions for scholars of research. Supporting this
hypothesis from both inductive and deductive reasoning, it
is observed that most of the developmental theories of
realism of black cultural science (Blacology), among black
in general, can be illustrated by the below listed variables:
I. The Black Races: (a) black people (b) black skinned
people (c) near white/light skinned black people.

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