What is ACBN?

24 02 2016

Afrikan-Centered Biological Nationalism (ACBN) is a sociopolitical-economic ideology which defines Afrikans by biological traits for the purposes of organizing a set of socioeconomic relations to achieve power for Afrikan people. ACBN relates to areas of activity within the social, economic, political and spiritual spheres of Afrikan life and existence. The main purposes are to engineer a social system in which Afrikans psychologically and socially seek their primary relations with other Afrikan people for work, education, organization, recreation, and procreation. ACBN is designed to protect the genetic integrity of Afrikans and insure the genetic survival of Afrikans and the Afrikan genome as it has existed from time immemorial.

 
ACBN defines¹ an Afrikan / Black person as one who is clearly a “close” descendant of people from East Afrika, a region comprised of countries now known as Kenya, Tanzania, and Uganda. Afrikans’ color variation ranges from bronze, dark reddish-brown, dark or nut brown, dark-chocolate color plus “peppercorn” hair. It² does not include people with a non-Afrikan parent or people who are living on the Afrikan continent but do not fit the above described phenotype. It does not include all of humanity based on the darwinian theory of evolution or any other unproven theory of human origin or “Out of Africa” hypothesis.

 

Social relations
ACBN recognizes that it is the set and system of social relations inherent in a cultural civilization that defines how goods and services are exchanged, information is conveyed, and individuals are to succeed based on developing and applying their individual and collective talents within the population. ACBN recognizes that the foundation of this system must reside in building families and extended families via the institution of male and female procreative realities and capabilities. Inter-racialism, or promotion of pseudo-scientific theories such as the “one drop” rule and “Black dominant genes” are rejected. Instead, the relationship between the Afrikan man and Afrikan women within the context of the familial community and its connection to the larger society is fostered and promoted preeminently.

 
Furthermore, relationships within the collective for industrial productive capacity are encouraged among groups of Afrikan men distinct from groups of Afrikan women. The same is encouraged and promoted for groups of Afrikan women. The youth are socialized into this reality of a division of roles with respect to one’s biological functionality within one’s genetically determined sex. This does not negate the need for Afrikan men and Afrikan women to work together in non-sexual industrially productive capacities as well.

 

Economics
ACBN recognizes that no ideology can succeed or find advocates which does not provide a material benefit to its adherents. Therefore, a practical and viable economic approach which focuses, in part, on Afrikan principles of Nguzo Saba are infused throughout the programs and policies which are adopted. Economic policies are conceived from the basis of the Afrikan worldview which included collective responsibility, collective work, and collective benefit which are balanced by individual commitment, individual development, and individual accountability. Specifically, Afrikan-centered culture and warrior-hood are to be pervaded throughout the economic enterprises which sustain the material existence and comfort for Afrikan people. Expectations to reflect the values, ethics, history, aesthetics and mores of Afrikan culture is demanded and through a system of reward and punishment are reinforced in the conceptual approach to functioning in daily life. To put it simply, in the ACBN society, “you don’t bite the hand that feeds you” and Afrikan people are the ones who do the feeding.

 

Economic policy recommendations will focus on the essential areas a civilization needs to survive such as food production, health maintenance, military, crafts manufacturing and infrastructure building. Strategic areas of growth will also be encouraged so that Afrikans gain control of large and essential parts of economic activity, such as software engineering, mining, aerospace engineering, communications, information technology, weapons technology, medical research, energy and transportation, kwk.

 

Political
ACBN being the ideological underpinning of a socio-political economic system does entertain the formations of schools of thought in the different areas of human activity and intellectual development. This tendency in human affairs leads to the development of factions which seek to satisfy certain constituencies within the social order. Even though this phenomenon is encouraged and the subsequent sub-political formations will be integrated into the society as a whole, all such parties will be counter-revolutionary and conservative with respect to the ACBN ideology and its fundamental foundation in the Afrikan worldview. The essential social theory that provides the groundwork out of which will spring groups which both agitate for representation in the institutional network of society, and seek to have a relevant voice in the distribution of resources, will be that the genetic survival of authentic Afrikans is the basis of our system of social relations and that non-Afrikans do not have a bio-genetic stake in the survival of the Afrikan genome and cannot be considered relevant in the panoply of issues that naturally will arise when engaged in direct and indirect management of the power, wealth, growth, development, maintenance, and well-being of Afrikan people.

 

Spiritual
One of the most profound attacks on Afrikans historically was the introduction of foreign ideologies masquerading as religions onto the Afrikan psyche. Much research has been done by Afrikan-centered scholars and researchers to reclaim authentic Afrikan ancestral religions and the diverse way in which they were manifested, recorded, instituted, and practiced. It has been concluded through copious research and in voluminous publications that, for Afrikans, the acceptance of foreign ideologies masquerading as religions is a violent psychological attack and jeopardizes the bio-genetic survival of Afrikans both directly and indirectly. This renders the acceptance of religions which are not designed for the survival of Afrikan people moot and judged by the historical record as being a material and immaterial detriment to the health of Afrikans in the mental, intellectual, and physical spheres of existence.

 
Therefore, since all civilizations need an ethereal thought system to undergird the conceptual superstructure of the civilization, Afrikan ancestral religions will be promoted and instituted throughout the society to address the spiritual nature of authentic Afrikan people as our ancestors had identified and codified through numerous texts, artifacts, and literature. Since all sane, self-interested geno-cultural groups enshrine the worship of their own image through the depiction of their deities and the practice of ancestral communion, this will be the fundamental spiritual approach with regard to the establishment of the major religious institutions and celebratory rituals commonly known as “holy days” or holidays which will provide the spiritual satisfaction for Afrikans in this area of human life.

Notes
1. Definition taken from the online journal African Centered Biological Journal retrieved from http://www.acbnj.wordpress.com on January 17, 2016.

2. This begins my additions to the definition.

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8 responses

24 02 2016
What is ACBN? | Amos Magazine

[…] Source: What is ACBN? […]

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24 02 2016
Farafina Diɲɛ (formerly Anonymous)

This is the most cogent explanation I’ve seen of the ACBN ideology. Great work as always.

I have one question and two suggestions. Is this an authoritative pronouncement defining ACBN ideology (ie., was it reviewed by Nubian Times? Is it an accurate representation of Nubian Times’s own views of what ACBN ideology is?)? As for suggestions, it should be specified that only those African ancestral religious practices which are consistent with (or can be made to be consistent with) ACBN ideology will be promoted and instituted. African religions or sects which are anti-ACBN (integrationist theologies, or demoralizing and/or anti-African theologies or rituals) should not be promoted and instituted unless they can be reformed and salvaged. The Social Relations section, the second paragraph, should be more explicit. It isn’t clear what “industrial productive capacity” means, and it’s unclear what specifically is being encouraged and discouraged intra-gender and inter-gender.

Thanks for your great work and contribution. You’ve given me a firmer understanding of what ACBN ideology is and what its objectives are or could be.

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25 02 2016
Lumumba Afrika

Thanks for the comment. I agreed with your points about the need for definitions. I will try to provide some here. Firstly, I did not consult with Nubian Times about this essay, but yes it can be characterised as a summary of many of the ideas he has discussed about ACBN and a few of my own additions. I would not say that this is an authoritative pronouncement defining ACBN ideology. I actually wrote this essay in mid January, but I forgot about it until Bhekizitha recently published his manifesto, and I thought this would be a good addition to that post. Actually, I think the ACBN writers have a lot of good material that could be formally published in an accessible, sleek, and easy to read book. If other writers would like to embark upon this project, I would be all for it.

The meaning of “industrial productive capacity” as I have used it follows the strict definition of the words in the phrase and does not have a special meaning. Industry is defined as being related to or characterised by industry which is an economic activity to convert raw materials and manufacture goods in factories or large enterprises. This implies some tangible durable or non-durable good is undergoing the process of value-addition for the purposes of sale and consumption first by the internal markets, and then the surplus that is developed is exported for sale into foreign markets which have favourable trade policies ammenable to our goods and services.The capability to do this and the maintenance of this process, which is large and involves many steps, peripheral companies, and skilled trades, is what I mean when I say “capacity”.

Concerning the male and female relations this simply means that men should be trained militarily from early ages and be socialised to respond to legitimate internal (intra-racial) authority, that is authority trained and vetted to defend and extend the interests of Afrikans. The technical and administrative areas where women and men work together can obviously accommodate all who are skilled to contribute and produce. However, a special and distinct training for manhood must be given to men to reverse the decades of passivity that have been socially engineered due to various circumstances. Obviously women can be militarily trained also, but when the masses of men have this training and there is a functioning military which can defend and an economy to provide valuable goods and services to Afrikan people generally, I predict you will see a decrease in the amount of women who are interested in a military career, especially compared to the Afrikan female representation in the US military currently.

Concerning the appropriate spiritual institutions, this is an ongoing process and must be done through institutional, peer-reviewed research and publishing. Certain basic celebrations that are general enough to be celebrated by all can be introduced immediately, but in the process of nation-building new observations that are deemed necessary to be instituted can be developed. After all, popular IMA holidays like Thanksgiving and Columbus day were created long after the establishment of the USA. I am not referring to spiritual escapism in this regard, I am talking mostly about media and psychological communications which embeds our worldview and self-image within major cinematic, literary, and marketing artefacts. Formal “worship” and “belief” can occur at various levels which are commensurate with people’s individual adherence, but interwoven throughout the cultural thought-system must be some sort of set of principles which activate our natural inclination to uphold those thoughts, perceptions and conceptions that affirm our bio-gentic being in physical reality.

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25 02 2016
Farafina Diɲɛ (formerly Anonymous)

Okay thanks for those clarifications. I think you should consider updating the piece with these elaborations since neither the military training, the target scenario of women’s disinterest in military work, or the public morality/public values vs religious pluralism points come across clearly.

I agree that an ACBN essay collection could be a good project both for propaganda purposes and as an internal ACBN exercise — an ‘ACBN ideology audit’ so to speak. I also think an ongoing (periodical) centralized publication and/or the larger media efforts TheThinkingAfrican86 has been advocating could be effective and valuable.

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25 02 2016
Kushite Prince

“ACBN recognizes that it is the set and system of social relations inherent in a cultural civilization that defines how goods and services are exchanged, information is conveyed, and individuals are to succeed based on developing and applying their individual and collective talents within the population. ACBN recognizes that the foundation of this system must reside in building families and extended families via the institution of male and female procreative realities and capabilities. Inter-racialism, or promotion of pseudo-scientific theories such as the “one drop” rule and “Black dominant genes” are rejected. Instead, the relationship between the Afrikan man and Afrikan women within the context of the familial community and its connection to the larger society is fostered and promoted preeminently.
Furthermore, relationships within the collective for industrial productive capacity are encouraged among groups of Afrikan men distinct from groups of Afrikan women. The same is encouraged and promoted for groups of Afrikan women. The youth are socialized into this reality of a division of roles with respect to one’s biological functionality within one’s genetically determined sex. This does not negate the need for Afrikan men and Afrikan women to work together in non-sexual industrially productive capacities as well.”
This was very well put! This is a great addition to the ACBN school of thought. Thank you for this great post!

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25 02 2016
Original Lady

I am going to make a video for this.

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25 02 2016
What is ACBN? – African Centered Biological Nationalist Journal

[…] Source: What is ACBN? […]

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25 02 2016

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