http://www.dragonspeaks.

org/
Black August 2012
July 27, 2012 by Kamau M. Askari
Page 1 of 7


RBG Communiversity

Our New Afrikan origins
July 30, 2012
by Sitawa Nantambu Jamaa
Black August 2012
July 27, 2012
by Kamau M. Askari
Black August 2012
July 27, 2012 by Kamau M. Askari

My people, we know that prior to the commencement of Black August memorials from within
the foul confines of Californias infamous prison system via our first Black August Organizing
Committee (BAOC) in 1979, there existed no established institution fulfilling the special need or
purpose of honoring and paying homage to our Afrikan ancestors, Afrikan heritage and long line
of New Afrikan (Black) revolutionaries and freedom fighters
who made the ultimate sacrifice and waged tireless struggles
in service to the interests of our captured and colonized New
Afrikan (Black) nation in Amerika to achieve national
independence, socialism, human and civil rights.
We further know that misconceptions are prevalent and
pervasive, primarily among California state prison officials,
relating to our Black August concept. Internal contradictions
are inherent in all things and phenomena of nature, having
their own negative and positive sides.
For instance, the California Department of Corrections and
Rehabilitation (CDCR) and its subdivisions, such as the
Pelican Bay State Prison (PBSP) Security Housing Unit
(SHU), Institutional Gang Investigators (IGI), Investigative
Services Unit (ISU), Law Enforcement and Investigations Unit (LEIU), Office of Correctional
Safety (OCS), Special Services Unit (SSU), et al., routinely and by rote disseminate
misinformation rooted in misconceptions regarding Black August to suggest that New Afrikan
(Black) prisoners who advocate or refer to our Black August concept in political articles are
thereby promoting prison gang activity; that Black August is used as a recruitment tool through
which to recruit New Afrikan (Black) prisoners to prison gang membership; and that Black
August is a time for acts of retaliatory violence to be undertaken against California prison
officials.
The misconceptions, i.e., subjective personal views and opinions of the above-listed California
prison authorities relating to our Black August concept constitutes the negative aspect of this
existing contradiction currently confronting Black Augusts objective reality.
Prison authorities disseminate misinformation that New Afrikan (Black)
prisoners who advocate or refer to our Black August concept in political articles
are thereby promoting prison gang activity; that Black August is used as a
recruitment tool through which to recruit New Afrikan (Black) prisoners to
prison gang membership; and that Black August is a time for acts of retaliatory
violence to be undertaken against California prison officials.
Page 2 of 7


RBG Communiversity

Our New Afrikan origins
July 30, 2012
by Sitawa Nantambu Jamaa
Black August 2012
July 27, 2012
by Kamau M. Askari
The positive aspect of this contradiction relative to concrete reality inherent to Black Augusts
memorial commemorative practice in addition to the commencement has to do with the
manifestation of its cultural component. The cultural component of our Black August concept
necessarily entails our New Afrikan Nation (NAN) build a revolutionary culture diametrically
opposed to the established dominant, oppressive capitalist culture.
A process which also encompasses mass education that heightens the political consciousness of
the masses of New Afrikan (Black) people to the inherent defects of capitalist culture and society
is antithetical to prison authorities innate vested interests, offering practical examples inherent
to the science of struggle.
Black August provides New Afrikan (Black) people with a confidence that we can fulfill our
historical obligations and win our ideological and political objectives. It inspires New Afrikan
(Black) people to wrest control of their own destiny from the hands of their historical oppressors
and tormentors and actively participate in the process by which the decisions affecting their daily
lives are made, i.e., democratic centralism.
Black August provides New Afrikan (Black) people with a confidence that we can
fulfill our historical obligations and win our ideological and political objectives.
Black August helps us understand the significance and practicability of providing for the needs
of our own, i.e., Ujima (collective work and responsibility) to build and maintain our own
communities together to make our sistas and brothas problems our problems and to solve them
together and Ujamaa (cooperative economics) to build and maintain our own stores, shops
and other businesses and profit from them together.
Eternal Black August resistance!
Send our brother some love and light: Kamau M. Askari, b/n Ralph A. Taylor, D-03780, D-3-
102, P.O. Box 7500, Crescent City, CA 95531. He is coordinator of the NCTT (NAN Collective
Think Tank). This story was transcribed by Adrian McKinney.







Page 3 of 7


RBG Communiversity

Our New Afrikan origins
July 30, 2012
by Sitawa Nantambu Jamaa
Black August 2012
July 27, 2012
by Kamau M. Askari
Our New Afrikan origins
July 30, 2012 by Sitawa Nantambu J amaa

Since the arrival of our ancestors Isabell X, Antonio X and 18 other Afrikan women and men
onto the shores of Amerikkka in our Black August of 1619 in Jamestown, Virginia, during the
Amerikkkan era of chattel slavery, our slave descendants of the Afrikan human race, consisting
of different tribes and countries throughout the continent of Afrika, such as the Zulu, Yoruba,
Camaroon, Mandingo and Ashanti, and Caribbeans from Puerto Rico, Cuba, Bahamas,
Dominican Republic, Jamaica, Haiti etc., just to name a few areas in which people of color were
equally enslaved in North Amerikkka, coalesced to form a New Afrikan ethnic group of people
here in the 13 colonies of Great Britain later titled the United States in 1776.
As our New Afrikan Nation (NAN) fought against
chattel slavery, women folks were being raped by their
captors British, Caucasian, White, European, etc.
during the years of 1619 to 1630 and throughout chattel
slavery up to June 19, 1865.We have never forgotten!
We (NAN) realized that the child of that vicious rape
produced a beautiful new member to our NAN. Even
though said child had that dirty rapists blood flowing
through his veins, that child was born to our New
Afrikan Nation and we welcomed him! We realize that
there was a genuine relationship between New Afrikan
and White people during the late 19th and 20th
centuries.
We as the New Afrikans have created a new social
order, politically, economically, culturally and militarily
(i.e., security to protect our NAN) by all means
necessary to our survival. We as New Afrikans have
been identified by others as the N-word, Negro,
Colored, Afro-American, Black, African-American,
when we have always been a nation of New Afrikan
people. Unlike any other ethnic group in the U.S., we
have been named various ethnic classifications over the
past 363 years of our New Afrikan existence. We New
Afrikans must now put to rest this miseducation of our
ethnic classifications. We are a New Afrikan Nation
(NAN) within the borders of the United States.
Knowing the tradition of our ancestors, a few New
Afrikan people, notwithstanding the consequences, call
themselves as they see fit and are not defined as others
would have us (NAN) to be. Our New Afrikan
Dolores Canales of California Families to
Abolish Solitary Confinement brought the posters
of SHU prisoners theyve made from old photos
often the most recent, because SHU prisoners are
almost never allowed to be photographed to the
March 20 rally and press conference for the
release of the petition calling on the United
Nations to investigate solitary confinement in
California. Kendra Castaneda, who coordinated
the event for the Center for Human Rights and
Constitutional Law, salutes Brother Sitawa (Ron
Dewberry), who is pictured in this poster.
Photo: Alma Espinosa

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RBG Communiversity

Our New Afrikan origins
July 30, 2012
by Sitawa Nantambu Jamaa
Black August 2012
July 27, 2012
by Kamau M. Askari
Revolutionary Voice
We must realize as a people that during the years of 1619 to 1630 our NAN developed and
continued to evolve socially, culturally and politically and, as revolutionary nationalists, we
resisted bondage and oppression brought by chattel slavery. The system of chattel slavery had
been in effect for 22 years prior to Massachusetts becoming the first of Great Britains colonies
to give statutory recognition to chattel slavery in 1641, followed by the slave colonies of
Connecticut, Virginia, Maryland, New York, New Jersey, South Carolina, Rhode Island,
Pennsylvania, North Carolina and Georgia.
Unlike any other ethnic group in the U.S., we have been named various ethnic
classifications over the past 363 years of our New Afrikan existence. We New
Afrikans must now put to rest this miseducation of our ethnic classifications. We
are a New Afrikan Nation (NAN) within the borders of the United States.
There were a recorded 250 major campaigns of New Afrikan Revolutionary Resistance (NARR)
to the system of chattel slavery, beginning in Black August 1619 at Jamestown, Virginia, by our
New Afrikan ethnic group (NAEG) of people and an even greater number of lesser known
courageous acts by the New Afrikan Revolutionary Nationalist Resistance (NARNR) movement
for the survival of our NAN throughout chattel slavery until Juneteenth 1865 and to the turn of
the century of 1900 in racist Amerikkka.
In 1657, our New Afrikan and the Native (Indian) slaves joined forces, thereby creating the
greater power of these two nations and the greater potential of their protracted liberation struggle
for total freedom, justice, retribution and their rights to a nation independent from their
oppressors. That potential can only be brought to fruition, considering the chattel slavery both
nations faced, through the application of Foco Theory [a form of revolutionary guerilla warfare
inspired by Che Guevara and the Cuban revolution; see http://en.wikipedia.org/wiki/Foco]. We,
the New Afrikan and Indian nations, understand the cause and effect of the Foco Theory and
how it can be effective only when these two nations do not allow themselves to be isolated from
their people, thus exposing themselves to the vastly superior fire power of the oppressors, the
slave owners.
Thus our combined revolutionary movements, guided by the liberation struggles military and
political objectives, utilized the tactics for mounting a vigorous campaign of armed struggle and
resistance in Hartford, Connecticut, that grew in force and depth to create the atmosphere of
panic and fear that ended in the deaths of many slave owners and revolutionary freedom fighters
(slaves) that affected the entire state of Connecticut.
In 1613 on Nov. 21 our new revolutionary freedom fighters (slaves) organized and formulated a
plan to seize control of slave plantations throughout Virginia. The revolutionary nationalist
campaign was brought to a premature conclusion with the betrayal of a rat, turncoat, snitch,
informer, debriefer a New Afrikan slave who had exposed the plan to some slave owners
which resulted in the deaths of several rebel New Afrikan revolutionary nationalist freedom
fighters (NARNFF).
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RBG Communiversity

Our New Afrikan origins
July 30, 2012
by Sitawa Nantambu Jamaa
Black August 2012
July 27, 2012
by Kamau M. Askari
The 1700s would mark an advancement in the campaign efforts of the New Afrikan
revolutionary guerrilla nationalist resistance movement (NARGNRM) in all spheres of our
liberation:
1. We (NAN) have uncovered our new woman/new man;
2. We as the NAN discovered new initiatives that redirected and advanced our NARGNRM;
3. We as the NAN constructed the new progressive guerrilla strategic methods;
4. We as the NAN realized that our revolutionary consciousness has a built-in scientific-social
family orientation to survive this phase of our liberations struggle against chattel slavery.
Yet, our NAN continues to rise and resist the social construction of chattel slavery!
In 1708 the New Afrikan and Native slaves in Long Island, New York, organized a major
campaign of protracted guerrilla war and resistance to chattel slavery in which numerous slave
owners and government troops were killed, thus creating fear and panic throughout the state of
New York.
Our New Afrikan people have been forced to struggle through feudalism, chattel slavery,
industrial revolution slavery, Black Codes, Jim Crow, White supremacy, neo-colonialism and
presently racism institutionalized racism. We shall fight against institutionalized racism
wherever we are faced with it, for we know that our ancestors have opened doors for us through
their sacrifices, and it is our responsibility to handle the present and future challenges so that the
generations behind us will be better equipped to address the challenges of their generation. Back
to back, New Afrikan to New Afrikan, fade to pro New Afrikanism!
Toward our New Afrikan month of Black August! Free your mind!
In struggle.
Historical reference1. Martin R. Delany and the Beginnings of Black Nationalism by Derrick
Morrison
2. Handbook of Revolutionary Warfare by Kwame Nkrumah
3. There Is a River by Vincent Harding
4. All of the NARN historical studies materials:

Send our brother some love and light: Brotha Sitawa Nantambu Jamaa, s/n R.N. Dewberry, C-
35671, PBSP, D1-117, P.O. Box 7500, Crescent City, CA 95532-7500. Brotha Sitawa is one of
four main representatives of the thousands of prisoners who risked their lives in last years
hunger strikes. They continue to negotiate with prison authorities to win their five core demands.
This story was transcribed by Adrian McKinney.
Page 6 of 7


RBG Communiversity

Our New Afrikan origins
July 30, 2012
by Sitawa Nantambu Jamaa
Black August 2012
July 27, 2012
by Kamau M. Askari










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