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Preview this exciting new book for free. First, read excerpts below from the introductory text, including the first two chapters. Then, read the sneak-preview bonus text planned for the next edition.








America is the most prosperous and diverse nation in the history of the world. While the American economy may increase and decrease in cycles, overall it remains stronger than any other, (although China’s economy is growing very quickly). Extraordinary wealth is being generated by companies old and new.

Throughout American history, huge fortunes have been made under a wide variety of circumstances. Vast sums of money circulate every day in this country. Native-born Americans, and many immigrants, have become millionaires and billionaires.


Where is Black America amid all of this wealth? How can we get our fair share of all of this new prosperity?


Where is our money?


The answer is reported in newspapers, on television and on radio every day. Our money, like everyone else’s money, is circulating around the world as part of the global economy. How do we get it? We get it through African American economic development.


This book is unique. It introduces the Model African American Economic Structure, which is the centerpiece of this entire project. It is a book of ideas, observations, analysis and commentary. It is an opinionated product of more than fifteen years of research and writing, combined with more than 20 years of work in the private sector, and seven years of education for three degrees at three major universities. Yet, its spiritual base is more than half a century old. It contains many new ideas and concepts as applied to African Americans


This book is about the future. Even for me, the author, it often has been overwhelming. I found myself frequently putting it aside and returning to it much later. It is my hope that the information contained in this book will enable us, as African Americans, to view our lives in a new way.


In one respect I find certain aspects of this study very exciting because of opportunities identified for the future; but, in another respect, I find it very disturbing when considering our collective wasted time already lost. Fortunately, hope for the future outweighs regret for the past.


Your life, and the lives of your children, all depend upon what you do with your life and what you do with your money. This plan specifies what you can do.


There is one concept that is at the foundation of the study of African American economic development. It is not a new concept in words, but it is a new concept in practical application. Anyone can say it. Indeed, many people have said it before; but this book puts it to actual use and makes it absolutely essential to the book's premise. You will not fully understand African American Economic Development unless you fully understand this particular concept, and actually, unquestionably, believe in it. The concept is this: we, as African Americans, can do anything that we set our minds to doing.












An economic development plan is actually a blueprint for a society’s economy based upon that society’s perception of itself - what it is, and what it seeks to become. It reflects the society’s identity and quality of life goals.


        Therefore, in order to talk about African American economic development, we must first ask, “What kind of a society do African Americans want? Where are we heading socially? What are our goals? What are our objectives? What kind of people do we want to be? What kind of lives do we want to live?


To do that a society must determine where it is in relation to where it wants to be. It must create a model of itself that is used for comparison. Let’s imagine as our model an African American society based upon both the nuclear family, (husband/father, wife/mother and children), and the extended members of that family, (grandparents, brothers, sisters, aunts, uncles, and cousins).


Let’s take the position that the survival, growth and prosperity of the African American family requires financial income; and, that in order for African American boys to grow into adulthood and assume their financial responsibilities and obligations as husband and fathers, and in order for African American girls to grow into adulthood and assume their financial responsibilities and obligations as wives and mothers, the society in which they live must have a fully functional, not dysfunctional, economy.


What must be determined are the sources of the African American family’s income. These sources are the basis of the model African American economy. Let’s explore how the Black family can earn money, and how the African American economy operates, within the context of globalization and the new world order.


Although the world of the 21st century is, in many ways, different from that of the 20th century, the human race has not changed its basic nature. Nor has it changed the fundamental rules for making money. Let’s talk about money, race and power.


A fundamental premise of this book is that African Americans and white Americans must become equal partners in the business of America.         


There are five terms that begin with the letter E that are important to our discussion: economic development, economic re-development, entrepreneurship, enterprise organization, and, employment.


Economic development is an activity engaged in by an entire society, and refers to the creation of a new economy. Economic redevelopment is the process of putting new life into an old economic system. Both economic development and economic re-development involve masses of people.


Entrepreneurship is the creation of a new business by a single individual, or a group of individuals called entrepreneurs. Enterprise organization is the creation of a new business entity. Employment is a job.


This book is primarily about economic development. It is a study of macroeconomics and focuses upon solutions for African Americans as a group. This discussion is about building a new economic system. It sets forth a process for African American economic development.  Take your time. Do not try to rush it. Our problems took centuries to create. The solutions require some time to discuss.


The fundamental purpose of this book is to describe a plan for the creation of unlimited economic opportunity for African Americans, and other people of African descent.


Let’s see where the money is, and how we can get ours. It doesn't matter how many degrees you have. It doesn't matter if you never completed your education. This is a discussion that you won't get in most colleges. This is about the real deal: money and race. So, set aside some time for some serious, careful reading, and for your own serious, careful thinking and planning.


This country, like many countries before it, was built by young people - the youngest, the strongest, and the most creative. This book is for the young at heart. It is for those people who have extraordinary dreams, believe that their dreams can come true, and want to know how to turn their dreams into reality. It is for those who look to the future, believe that the world is wide open, and that anything, absolutely anything, is possible. It is for people who seek success and are not afraid of failure. It is for people who use setbacks as learning experiences, laugh, and try again. It is for those who have vision, and imagination, and who are open to new ideas; who seek information and knowledge in order to achieve a better life for themselves and for their people.


There are certain facts of human nature. One is that those who are set in their ways never take adventures. More than anything else, this book is a proposition for a new adventure for African Americans, and for America in general, on a mass scale.  There are people who will have dramatic reactions, negative or positive, to what is contained in these pages. Those with a positive reaction will help to build a new Black America and, thus, a new America. Those people who have a negative reaction to this book will have a deep, visceral reaction: they will feel it in their gut.


No amount of talk, no amount of statistics, no amount of logic will enable them to accept even the concept of African American economic development. The reason for this is simple: be they male or female, young or old, educated or illiterate, they cannot overcome their own, personal mind-set in which they have come to believe, with every fiber of their body, that for one reason or another, “Black people can’t.”


It is a vestige of bondage that extends from one century to another, and from one generation to another. It is the result of the break in their connection to the history of great African empires, the effects of bondage and oppression passed on to them.


It is also a matter of the process of living in contemporary American society. At a certain point, a person has made so much of a personal commitment to the status quo that he or she simply is no longer receptive to ideas for radical socio-economic change.


This book, like African American economic development itself, is founded upon the principle that Black people can. The debate regarding what Black people are capable of doing will be resolved by deeds, not by words.


It is the children, the young people, who have come of age during this, one of the most pivotal moments in human history, for whom this book will have the most practical meaning. For it is they, recent college grads, those in college, and those in high school and younger, who, with much-needed support, will create the new Black America.


After centuries of African history, and 400 years of oppression here in America, the generation has arrived that will bring freedom for us all.


Much has changed since desegregation; and, in an era of high technology and a new, global economy, things continue to change every day.


Whatever you do, don't close your mind. Open your mind. Open your spirit. You may not agree with something you that you read for the first time. Don't stop. Let it pass. Move on. You will understand it later. There will be some bumps along the way. However, if we stick it out, we'll all get to where we want to be. Together.







Let's talk about money. Specifically, let's talk about African Americans and money. This study of African American economic development describes a plan of action for African Americans to obtain unlimited economic opportunity. By this I do not mean that each and every one of us gets all the money he or she wants. By unlimited economic opportunity I mean the ability to realize our full potential as a people. I am referring to the ability for each one of us to use his or her own talents, skills and energy to do whatever we choose to do to make money honestly and honorably. This is a plan for what you, and all of us, can do, right now, for a better life.


To go anywhere, to do anything, to achieve any success, one must have a plan. No group of people can acquire money without an economic development plan.


As we consider the current state of African Americans we find much that is favorable for economic development. Unfortunately, there is much that is unfavorable for economic development. Black achievements parallel Black despair. What's ahead? What does the future hold? If we listen to the cynics and our enemies, we could easily become discouraged. However, God determines our destiny. If we look at ourselves with a positive attitude, and follow a specific plan of action, we as a people can do anything that we choose to do.


The first thing that we must do is to seriously take consider our circumstances. Money talks. Money is power. Money is a tool for prosperity. Yet, money is not the only thing that we need. Black people have a unique heritage.  Let’s examine the fundamental problems that we face. What is money? Where does it come from? How can African Americans get our fair share of the wealth of this country and of this world?


In any general discussion such as this, it is important not to distort individual truths. Good and evil are not defined by race. There are good people and there are evil people within every race and ethnic group. It would be a mistake to believe that all Black people are good, or that all white people are bad. There are some white people who sincerely love Black people. There are some Black people who would sell out their own brother for a dime. All groups within the human experience share the good with the bad.


This discussion is about general patterns of behavior, particularly between the masses of African Americans and the masses of white Americans. People behave differently in groups than they do as individuals when it comes to race relations.


This book contains very frank discussions about how African Americans, and other people of African descent, can proceed to build an economic foundation upon which we can survive, grow and prosper.  It is about creating wealth within the context of globalization, the new economy, and the new world order of the 21st century.











Two Trillion Dollars


An economy is measured by its industrial output, primarily measured by its gross domestic product, (GDP). The American GDP for 1997 was $7 trillion, according to the Census Bureau.


It is my contention that African American businesses’ fair share of the 1997 American GDP, (15%), should have been $849 billion. In 2001 our fair share should be about $1 trillion.


However, the Small Business Administration reports that the number of Black-owned companies totaled 880,000 in 1999, and had revenue of $59 billion. That is nearly $800 billion less than we should have earned in 1997; and, it is barely a start for us to earn $1 trillion in 2001. There are 35.4 million African Americans, according to the Census Bureau. The issue of African Americans obtaining a fair share in the American GDP is a singularly crucial issue of the 21st century.





African Americans comprise more than 12% of the American population, but earn less than 1% of the American gross domestic product. That, plus other losses, injuries and wastes, translates into more than $2 trillion that African Americans are losing annually.


Global Africa, (African nations, Caribbean nations, and people of African ancestry around the world), is losing at least $4 trillion annually. We, as a people, are losing money in a way that is worse than gambling. We are throwing money away. Even worse, when we consider how much money we are not earning globally, we are losing at least another $1 trillion annually.


Thus, by not engaging in full economic activity, we are losing at least $2 trillion per year.


That is serious money. Because we have not developed our economy we suffer:


$1 trillion lost every six months;


$500 billion lost every three months;


$166 billion lost every month;


$83 billion lost every two weeks;


$41.5 billion lost every week;


$5.9 billion lost every day;


$245 million lost every hour;


$48 million lost every minute.


No society in the history of mankind could continue to survive while losing $48 million every minute of every day.


Every moment of every day we fall further and further behind. Every day is another $6 billion loss.




Count to 10. 1 - 2 - 3 - 4 - 5 - 6 -7 - 8 - 9 - 10. That's $8 million that we just lost. Sit down and watch a half-hour TV comedy. That's $123 million dollars lost. Very funny.


While you're eating lunch for one hour, we're losing $245 million. While I'm watching a 2-hour basketball game we're losing $490 million; and the clock keeps ticking.


NEARLY SIX . . . BILLION . . . DOLLARS . . . PER . . . DAY . . . !


That's your money, that's my money, that's our money that's being lost - every hour of every day.


            If you want to find your money, that is where you should look.


In order to understand what we must do, we must understand what we are losing. The goal of African American economic development must be to create an African American economy that will expand and enable us to earn revenue of about $6 billion dollars a day.




Our ratio of production to consumption is terrible. For the amount of money that we spend on consumption, we should have much more revenue from production.




In the face of the global economy of the new world order, we must examine what we are taught to do with our money. We also must examine what we are taught about how to make money.



                           AFRICAN AMERICAN


                         ECONOMIC DEVELOPMENT


African American Economic Development is defined herein as the general effort for African Americans to obtain our fair share of the wealth of America and of this earth.


            In order to pursue African American Economic Development, and to build wealth, we must recapture the spirit of the Civil Rights Movement, and of the Black Power Movement. We must fight for Economic Civil Rights and for Black Economic Power. Civil Rights activists and organizations must fight for African American Economic Civil Rights. Black Power activists and organizations must fight for Black Economic Power.


            Economic Civil Rights flow from our American citizenship, and include, (among many other rights), our right to American resources; our right to produce and distribute goods and services in the American marketplace; our right of access to American capital and financial markets; and, our right to sell our goods and services to all American business and consumer customers.


            Using supermarkets as an example, African Americans must pursue Economic Civil Rights in an effort to have products from African American companies placed on shelves throughout supermarkets across America.


            Black Economic Power flows from our African heritage. It includes, (among many other factors), collective effort among African Americans and others to create new businesses and new product and service brands to sell to domestic and foreign customers of all races, creeds and colors around the world. It is based upon the power of African American productivity, the power of the African American consumer market, (according to, “African American consumers (were) projected to spend $572 billion in 2001, the equivalent of the 11th largest consumer market in the world”); and, the vast supply of African resources.


            Using supermarkets as an example, African Americans must pursue Black Economic Power to build new supermarkets owned by African American companies across America and around the world.






On September 18, 1998, the Associated Press published a story that reads in part as follows from the Gannet Newspapers:


‘White privilege’ bias seen


Race panel urges


Clinton to challenge


prejudice in U.S.



WASHINGTON - President Clinton is receiving a report from his commission on race today urging him to help educate Americans on “white privilege” and how it disenfranchises every group that came here without it.



To lead the nation toward racial harmony, the commission’s report tells Clinton, he must confront the “continuing existence of prejudice and privilege” that has created a system that relegates to people of color an inferior status to that of whites. The commission said it decided an apology for slavery was “much too narrow” to address black Americans’ experience with discrimination.



With its report, the president’s advisory board on race wraps up its yearlong investigation of race in America. “It is, we believe, essential to recall the facts of racial domination. ... We as a nation need to understand that whites tend to benefit, either unknowingly or consciously, from this country’s history of white privilege,” the report said. 



There were additional comments contained in the report which are worth noting:








(A)t the end of the 20th century, the color of one’s skin still has a profound impact on the extent to which a person is fully included in American society and provided the equal opportunity and equal protection promised to all Americans in our chartering documents. The color of one’s skin continues to affect an individual’s opportunities . . . .[1]



A critical component of a constructive and honest national dialogue about race and racism is a greater public awareness of the history of oppression, conquest, and private and government-sanctioned discrimination and their present-day consequences. Fundamental to this historical understanding is an appreciation of the ways in which the long history of slavery in this country has codified the system of racial hierarchy in which white privilege has been protected by custom and then by law....[2]







(African Americans) have been subjected to long-term and systematic social and economic discrimination since their arrival on these shores. The African-American experience is unique because of constitutionally sanctioned and governmentally enforced slavery and its legacy. However, discrimination directed against (African Americans) began even before slavery was institutionalized. This discrimination reflected negative attitudes about race and color that have remained in place from the 17th century to the present. (Emphasis added). [3]






While most minorities and people of color recognize the role of the legacy of race and color in their experiences, many whites do not. The Board found that the story of race at the end of the 20th century and into the 21st century is a story of conflicting viewpoints. Americans - whites, minorities, and people of color - hold differing views of race, seeing racial progress so differently that an outsider could easily believe that whites and most minorities and people of color see the world through different lenses. Whites and minorities and people of color also view the role of government in extremely divergent ways, especially with respect to the government’s role in redressing discrimination....[4]








According to numerous polls and surveys that we reviewed, most whites believe that much of the problem of racial intolerance in this country has been solved and that further investigation is unwarranted and inappropriate. Polls also show that most Americans have a distorted view of who we are as a Nation and are intolerant of some racial groups other than their own. . . . 



A contradictory image of race in this country is clearly held by a large majority of (African Americans) and Hispanics. . . .  Legal analyst Richard Delgado (said) “White people rarely see acts of blatant or subtle racism, while minority people experience them all the time.” Research by psychologists echoes that conclusion:



[W]e [white Americans] tend to see racism as not a problem and particularly not a problem for us .... However, from the perspective . . . of the people of color ... [t]hey experience the consequences of . . . subtle biases on a daily basis. [T]hey see a discrepancy between what we say overtly, which is about fairness, and justice, and equality, and the subtle biases that pervade our society, and the way whites behave . . . .



White privilege can affect all aspects of life, as Dr. James Jones stated: “While whites are generally privileged or at least given the benefit of the doubt, too often persons of color are simply doubted.”. . .[5]






            “White Privilege” has enormous economic consequences in America. As a result, race transcends all social issues as well as all rules of economics and commerce. Race transcends the free-market economy and the free-enterprise system. The fundamental premise of textbook capitalism is false. There is no absolute, objective, free market that is open to anyone and everyone. There are barriers in and to the stream of commerce that separate and exclude people by race.


Race is supreme over all things related to money, goods and services. Any full and comprehensive discussion of economic development for African Americans must be conducted within the context of race. Indeed, the very concept of African American economic development implies that economic development among African Americans is unique endeavor.


Race is paramount to a discussion of economic development because economic development is about survival, growth and prosperity, and these essential human issues historically have been determined by race.





            A society is the foundation of human survival, growth and prosperity for masses of people. Each society is an organization of people who share common interests and common bonds. They protect themselves physically and economically.





      For any society, the essence of freedom, liberty, self-determination and first-class citizenship is the ability to make things happen productively. It is absolutely essential to any given society that it have the ability to freely, completely, unconditionally, and absolutely plan and work together for their own survival, growth and prosperity, without any hindrances, barriers, obstacles or impediments.


      Power is the ability to make things happen. Power is the ability to plan, take action pursuant to that plan, and to achieve a desired result. Economic Power is the ability to effectively engage in commerce; to make things happen and bring about desired results economically.


      The primary economic role of the people of a society is to freely utilize its economic power; to engage in the productive process; to create organizations and institutions for productivity. Indeed, the fundamental goal of education at all levels must be to learn how to make things happen; how to utilize economic power.


      Power is a construct. Power is fabricated. Power is something that people make. African American economic power must be constructed by organizing, by planning, and by putting various plans into action.


      Power is intertwined with identity. The foundation of a person’s identity is their purpose in life; what they do; their power.


      Power involves access to opportunity. In the 21st century, opportunity does not look like it did in the 20th century. It looks different. It looks more like the 19th century than the 20th century because the ideal 21st century company is smaller and more efficient than the huge industrial companies of the 20th century.





      Historically, whenever a country sees that its consumers are buying too many imported goods the country responds by imposing trade tariffs and quotas on the imports, which increases the cost of the products and discourages consumers from buying them.


Black America and white America are practically two different nations within America. There are de facto trade barriers against African American goods and services. These trade barriers are remnants of de facto and de jure segregation practices. They are a form of protectionism. These trade barriers have historically included a wide variety of criminal acts, including the murders of innocent Black people, the destruction of Black businesses, and an unlimited variety of racist, biased, prejudicial and unlawful business practices - practices far more effective and dramatic than mere import tariffs and product quotas.




There are two basic types of economies - those that are open and those that are closed. A closed economy has no imports or exports. It is self-sufficient. An open economy has open trade with other nations. It depends upon transactions with other nations.


In a free-trade economy nations trade with each other regardless of how much they are buying from, and selling to, each other. When Country A sells more goods and services to Country B than Country B buys in return, Country A has a favorable balance of trade, or a trade surplus; and, Country B has an unfavorable balance of trade or a trade deficit.


In a fair-trade economy, the two countries monitor how much they are buying from, and selling to, each other. Both sides attempt to maintain an equal balance of trade. For each dollar spent a nation receives a dollar in return.


The American trade deficits with Japan and China parallel the Black American trade deficit with other people. Black Americans buy far more goods and services from other people than they buy from us. In order for African American economic development to take place, the trade deficit between Black America and other people must be eliminated in favor of an equal balance of trade.




African Americans are losing $2 trillion per year through:


(1) our trade deficit with other Americans;


(2) our trade deficit with the rest of the world;


(3) our lost share of American gross domestic product;


(4) our lost share of global gross domestic product;


(5) waste of intelligence, knowledge, skills and strength


(a) unemployment


(b) underemployment


(c) imprisonment


(d) drugs


(e) poor health


(f) premature death


(6) injury due to racism


(a) destroyed businesses


(b) destroyed economic structure


(c) boycott of African American goods and services


(d) exclusion from the broadcast airwaves


(7) devaluation of


(a) businesses


(b) products


(c) services


(d) intelligence


(e) skills


(f) talent


(g) strength


(h) land


(i) natural resources





      The true unemployment rate for African Americans is not known because the government does not count many people who have given up looking for work. Furthermore, employment figures are misleading because far too many African Americans, (especially those with college degrees), are underemployed, that is, they work at positions well beneath their level of ability.


The position of the government is that we have reached full employment. High unemployment and underemployment rates among African Americans seem to be accepted by the government as an effective means to hold down inflation. Translation: a high number of Black people flipping burgers, delivering parcels, and working beneath their abilities holds down the prices of goods and services for the entire country.




American manufacturing has been reduced, and production of many products has left the country because American workers demand higher wages than workers in many other countries. Therefore, it is cheaper for many American companies to manufacture their products overseas. High American wages cannot continue in a global environment that introduces low-wages for the same jobs.


American workers refuse to accept lower wages. Furthermore, recent trade agreements, such as the North American Free Trade Agreement, (NAFTA), and organizations, such as the World Trade Organization (WTO), prevent America from excluding products made by cheap foreign labor.


African Americans are heavily dependent upon our value as workers. How do we survive, grow and prosper in such an economic environment? What can we do now, for ourselves, and for our future generations?






African American unemployment is related to American unemployment as a whole, and both are tied to the Federal Reserve Board's prime interest rate.  It is raised or lowered when the American gross national product, (GNP), increases or decreases above or below 2% of annual growth. In short, the Black unemployment rate will never change as long as it is tied to the GNP.


This is one of the fundamental reasons why there is a need for African American economic development and economic management. At present, no one is managing our economy, and our economy is growing much too slowly. We cannot survive as a mostly labor-based society. We must protect our industrial interests in the marketplaces and we must monitor our economic health.


We must engage in long-term planning and bring about cooperation between African Americans and European Americans, with the participation of federal, state and local governments.





Far too often, when politicians and others describe the state of Black America, they discuss the employment rate. The problem with this is that an economy is not based primarily upon employment. An economy is based primarily upon industrial production as measured by its gross domestic product.


The fundamental economic problem of African Americans is that we do not have a full, working economy. Black America is essentially a colony - a large and lucrative consumer market that buys goods and services from every other group of people in the world, and exercises no real control over our own economic future.


Black America does not have a national economic policy or a global economic policy. Black America has a socio-political/economic policy generally called "integration," which has evolved into a policy of labor-based passive colonization.


Productivity must be maximized, not minimized, in order for any society to survive, grow and prosper.


We do not have a private industrial sector, which matches our stature of more than 35 million people. We do not produce and distribute our fair share of goods and services for ourselves and for the rest of the world. We are the most intelligent, talented, skilled, and resourceful bystanders and benchwarmers in the great game of global commerce.


Most of what we do economically is work for other people and buy from other people. On a daily basis we literally give our money away to people from around the world without question. This pattern reaches an outrageous frenzy at Christmas. On one hand, this is economic suicide. On the other hand, this very flaw provides fertile ground for African American economic development and expansion in the domestic and global marketplaces.







      Most people do not know what opportunity really is. Opportunity is an economic concept. Opportunity is being given the chance to fulfill someone else's needs. Economic power is choosing who will fulfill your needs.


      As the global economy expands, and more people from developing nations enter the global labor force, Americans in general will necessarily shift their focus from high wages and high compensation to opportunity combined with improved quality of life. American workers will take less in wages in exchange for a lower cost of living as well as more opportunity to enjoy their home life and leisure time.






There are two basic economic philosophies:


(a) positive economics; and,


(b) normative economics.


Positive economics looks at what is. It views the economic landscape as it exists, and proceeds accordingly.


Normative economics considers what should be.




Most African Americans unknowingly live by one of these two economic philosophies. To a certain extent, the difference between positive economics and normative economics helps to explain a generational difference between older and younger African Americans. Older African Americans, who lived through the civil rights and Black Power movements, tend to envision life in America as it should be, in a normative economics manner. The young, hip-hop generation tends to look at life in America as it is, in a positive economics manner.











Why do we use money? Why do we need money?  Where does money go? How do we make money? How do we lose money? What can you do when you don't have money and need to get money?


Money is economic power. Money is commercial energy. Money is a basic form of wealth. Money is the lifeblood of our economic system. Money is a weapon. Food, water, clothing and shelter are also, in a sense, weapons. Technology is a weapon. Anything that can change the balance of power among people is a weapon.


The problem that African Americans face is not that other people are not playing by the same rules that we are pertaining to money. The problem is that we are not even playing the same game. In America, capitalists control the capital - the means of production - money, equipment and factories. People who do not have capital survive by becoming laborers for capitalists. When capitalism no longer needs the laborers' work, the laborers must struggle to survive because there is no place for them within the system.


In theory, capitalism is based largely upon money; but, in reality, capitalism is based upon money and race. In general, there is a direct relationship between your race and your ability to obtain money. Money is currency. It is a subjective entity - a medium of exchange.


In the world in which we live skin color is a form of currency. Skin is as valuable as money, particularly in America. The color of a person's skin has a certain value, or lack thereof, in almost all commercial transactions in America.


People use money for commerce, that is, to purchase goods and services. People earn money in exchange for their labor, and obtain money through a wide variety of other means. The great capitalist myth is that the harder a person works, the more money that person will earn. That is only partially true - at best. We live in a society, and within an economic system, which have disdain for manual labor. A man can work by the sweat of his brow all the livelong day, and still be trapped in poverty. Conversely, there are men who have never done an honest day's work in their lives who have been extremely wealthy since birth. That is because their money works for them.


Money makes money faster, and easier, than labor makes money. We live in an era of monumental change. A few years ago, experts said that America changed from an industrial economy into a service economy. Now the evidence indicates that America has evolved into a technology-based economy for both industry and service.


            Technological changes and global competition have put more value upon information than upon labor. People earn more money by working with their heads rather than with their hands.


It is important for African Americans to understand that there are vast, dramatic and rapid changes occurring, about how people make money, which have absolutely nothing to do with race.


As the trend increased for corporations to expand offshore, corporate downsizing has drastically reduced the domestic staffing of most corporations. We who engaged in the great experiment of integrating into the white corporate system reached the limit of integration. There are fewer jobs in large corporations, and those few are geared for younger, cheaper workers. The new growth is in the new economy, which is based upon new technology, the personal computer, and the internet.




The basic premise of capitalism is that revenue leads to profit. If there is no revenue, i.e., no money coming in, then there is no economic activity. If there is no economic activity there is no profit. Without profit, there can be no economic growth.


Money is a great unifier. It brings people together. It is a tool by which they express their shared beliefs. The prosperous groups of people are those who manipulate and control the flow of money among themselves. When you control your money, you prosper. When you do not control your money, you do not prosper. Money unites people by race, ethnicity, religion, national origin, class, political affiliation, sexual orientation, philosophy, and all of the other alliances known to mankind.


Later, we are going to discuss the three great money patterns, that is, the three great systems that people use for the exchange of money. They include: (1) the value/money superstream, which is a macro-view of how money is used around the world; (2) the value-money relays, a micro-view of how individuals use money; and, (3) the fish-of-the-sea theory, a sort of overview of how groups of people use money.


However, there is one important thing to keep in mind. Life is a constant struggle between good and evil. Evil is real. Evil lives in the dark place. Trouble, sadness, pain and anguish dwell in the dark place. All the money in the world will not help you in the dark place. All the money in the world will not save you in the dark place. In the dark place, only God can save you.





The internet, the personal computer, and e-commerce have had a profound influence upon the manner in which people transact business. However, the internet is only a tool for something that is much larger, much older, and much more powerful.


Television weather reports show how the Jet Stream and the Gulf Stream carry weather patterns around the world from west to east. Money is carried around the world in much the same way.


There is a Global Money Superstream that carries wealth around the world 24 hours per day, seven days per week, 365 days per year. It is a permanent, constant stream of money. It began centuries before African explorers sailed to the Americas, and were later followed by the Europeans. It began even before Asians traveled north and east, across the Bering Straits, and south into North America, through Mexico, and into South America.


After several thousand years, global commerce has grown to become a massive force of human power, which now travels around the world at the speed of light. The people who comprise the societies, which are financially successful, are the people who live within the heavy flow of the Money Superstream. They are wealthy people, in wealthy families, in wealthy social islands of their own. Their continuing sense of privilege is derived from the fact that they know that money always flows to them, upon them, and into them. They absorb money like a sponge absorbs water. They are money people.


Much like the winds of the Jet Stream, there are variations of the Money Superstream in speed, path, and intensity. The wealthy are secure in the knowledge that the Money Superstream will always bring a hurricane of money to their homes, while low-income people struggle for an occasional breeze.


Collectively, the rich live amidst a constant flow of money. It is access to the Money Superstream, which determines the wealth of people and the wealth of nations. It is the Money Superstream which is the past, present and most probably future source of prosperity among mankind. The Money Superstream is controlled by people, not by nature. The people who control it decide where it will go next. There are entire nations, which have been cut off from the main flow of the Money Superstream. Information alone will not bring it to them. Politics alone will not bring it to them. The way to obtain the flow of the Money Superstream is for a group of people within a given society to harness their collective economic power and to take as much of it as they can.





America is the leading industrial nation in the world and has the strongest, and fastest-growing economy in the world. In simple terms economic growth means an increase not only in the production of goods and services, but also in the research, development, production and sale of innovative, new technology which enables commercial activity to become more efficient. 


Money is exchanged for goods and services. The continuous flow of money is what keeps industrial nations humming along. Economics is the social science relating to the system in which people pay money to producers in exchange for goods and services. Producers, as employers, hire employees to manufacture the products, and provide the services, which their companies present to the marketplace.


The wealthiest people in America are the people who own the corporations, which supply vast amounts of technology, goods and services to enormous numbers of people. One percent of the American population owns more assets and wealth than 90 percent of the population. In short, there is a tremendous disparity of wealth in America based upon asset ownership.


Many other wealthy people are the descendants of heavy industry, low-tech industrialists who created companies, which have continued to generate perpetual wealth. While most people in this country work for a living, the wealthy few are able to allow their inherited money to work for them, primarily through investments.


The current richest man in the world, Bill Gates, was born into a financially secure family. Upon that foundation he built his wealth, starting with a computer hobby in his garage. His Microsoft products provide the software for a large percentage of all the personal computers around the world.


Money flows from hand to hand, from neighborhood to neighborhood, from state to state. Money also flows among racial groups and between racial groups. The disparity of wealth between the races is not based upon commerce per se. It is based upon race.


The wealth of this country is derived from assets, cash flow, and business profits, not merely by employment wages. Wealth is measured by assets, not just by paychecks.





Capitalism was founded by Europeans more than a century ago. Europeans and European Americans originally created capitalism for their own benefit - not for a global economy for the benefit of all of the people of the world. History documents the exploitation of Black people, and other people of color, in the name of capitalism.


Entrepreneurship is the foundation of capitalism. It does not work in a social vacuum. It is influenced by race.


Capitalism adapts to changing methods of production. Each improvement in technology changes the tools of capitalism, and also changes the need for workers. The shift from an agricultural economy to an industrial economy, based on mass production, brought a shift in the labor market. People who worked in the fields began to work in factories.


The present shift from the old, low-tech, industrial economy to a new, high-tech industrial and service economy is bringing more radical change. People who worked in factories with heavy machines now work with their heads on computers. Most industrial machinery is automated, and fewer laborers are needed. The question is, what is going to happen to the millions of laborers who are no longer needed by their economy?



                         TRIBAL MERCANTILISM


As capitalism spreads around the globe it is apparent that it is not spreading by itself. In fact, what is commonly referred to as capitalism in fact might not be capitalism at all. A more proper name might be tribal mercantilism.            


Textbook, theoretical, free-market capitalism is based upon the use of capital,  (money, equipment and factories), for productivity to generate wealth. However, in the real world, tribalism changes capitalism into something else.


Mercantilism was an economic system based upon gold and silver. It also involved governmental economic management to insure a favorable balance of trade with foreigners. The mercantilists believed that commerce was based upon precious metals, and it was essential to the mercantilists that they exported more goods than they imported.



Tribal mercantilism involves the same basic concepts - with race and tribe, instead of gold and silver, being the primary basis of commerce. Tribe members, collectively and individually, determine how much money they will spend outside of their own tribe. The result is that barriers exist between people of different races, which block the free flow of goods, and services in exchange for money. In other words, tribal mercantilism creates a restraint on trade not forbidden by any law: African Americans buy goods and services from other people, who buy little or nothing from us.


            Furthermore, we have witnessed the dramatic end of corporate loyalty. American corporations no longer hold primary allegiance to America. Corporations are private organizations and are owned by shareholders. They are run by employees for the people who own the company's stock. Global corporations see the entire world as available territory.


In a profound shift from the past, corporations are having more impact upon the daily lives of workers than ever before. Some say that countries today function like stadiums, where corporate teams play the game of global commerce. In America, while every school child recites the Pledge of Allegiance, and every sports fan at every game sings the National Anthem, corporations never pledge, sing or salute.       




The private sector does not share the democratic views expressed by the public sector.





People must get the message regarding how the world works as early as possible, beginning in childhood. They must be instructed along the following lines:


People have needs and desires. The things that people need and desire must be produced and supplied to them. We all must produce and supply things for each other.


You are a producer. I am a producer. We all are producers. Our fundamental purpose in life is to be productive. You must produce goods and services that are needed by our people for our survival, growth and prosperity. By being a producer you will make money.


The better you are as a producer, the more money you will make.




When we talk about economic development we are talking about a


fundamental element of the experience of life.




Economic power is the ability to take a pen and blank piece of paper, write or draw something, and turn it into reality.



[1] (One America In the 21st Century - Forging a New Future: The President’s Initiative On Race - The Advisory Board’s Report To The President,  p. 35)

[2] Id., p. 36.

[3] Id., p. 41.

[4] Id.,  p. 45.



[5] Id., pp. 46, 47.


The following free bonus text is planned for the next edition of this book.



On any given day, in any given city, town, or village, people are engaged in social behavior. If you walk into most of the restaurants in the business districts of New York, Chicago, Los Angeles, or any other major city you will see a sea of faces during breakfast, lunch and dinner, with no Black patrons in sight. This isn't about food. This is about business.


Some people are more careful about their money, their businesses and their status in their tribal economy than they are about sex. When it comes to money, business and status, people tend to do business on a personal, and intimate level.


The more important a business transaction is, the more likely it is that people attempt to achieve an intimate relationship with the person with whom they are doing business. The most popular activity for engaging in such intimate business relationships is dining. Deals are made during business breakfasts, lunches and dinners. Deals are made in private homes, in private clubs, at private parties and on private yachts.


Intimacy brings a feeling of a relationship, trust and security. People get to know one another. They play golf, or tennis or cards with business associates. They take vacations together, and socialize during the day, after business hours, and during weekends and vacations together.


Business people get to know one another. It helps them to understand the person on the other side of the table. Conversely, it is often difficult to do business with a person, or people whom you do not know.


The global tribes are successful because their members come from the same background, know the same people, and have a certain level of security with each other that they do not have with outsiders.


African Americans, many of whom believe in the unitary nature of American citizenship, have been excluded from the circle of intimate business relationships, which are essential to economic development. Segregation and racism have kept us separated from European Americans.


If America is to become a land of equal opportunity in the 21st century, then European Americans and African Americans must get to know one another on a personal level so that we can do business with one another.


Black people must get into restaurants and clubs to transact business. We also must establish more restaurants and clubs of our own and invite white business people to break bread with us. Otherwise, America is headed for permanent segregation, which will be detrimental to the social fabric of the nation.


Ultimately, relationships affect and/or determine economic value. There is an “affinity factor” pertaining to economic value. Relationships determine affinity, and affinity affects economic value. Tribes value their own and do not value strangers: “We don’t need you. And even if we do need you, we don’t want you because we do not know you.”





An understanding of history helps us to understand the present and plan for the future. Aside from whatever you know already about our connection to Africa through race, history and culture, consider the economic connection. Centuries ago, long before America and Africa were invaded by Europeans, Africa had trading networks and an expanding value/money system, which spread to Europe. The Moors ruled the Iberian Peninsula, (Spain and Portugal), for 400 years.


Bondage in the Americas, and colonialism in Africa, destroyed the African-based value/money systems, which had extended through history from the dawn of man. What most African Americans never learn or realize is that all people of African ancestry are still connected by the same value/money systems, which created the great African empires of old.


The economic, social and political restoration of Global Africa is the primary moral imperative, which the industrialized nations face in the 21st century.


 Indifference to Africa by African Americans means poverty for Africans - which results in prison for African Americans. Indifference to Africa by African Americans means government instability for Africans - which results in crime for African Americans. Indifference to Africa by African Americans means corruption for Africans - which results in crack cocaine for African Americans.


What we must learn from history is that the destruction of African-based economic systems continues to this day, and affects Black people not only in Africa, but also around the world - including African Americans. Africans and African Americans must produce goods and services of economic value for our combined survival, growth, and prosperity. Otherwise, we all face extinction.


Lack of economic value of Africa by African Americans ultimately results in lack of economic value for African Americans. We are all connected. Whatever happens in Africa to Africans has results upon African Americans.  The poverty, disease and hunger of the most desperate man in Africa is linked directly to us. If he cannot survive and earn a living, then he cannot purchase what we produce. His poverty reduces our economic value. If he cannot buy from us, then we cannot make money from him.


Imagine having a customer who buys everything that you manufacture. Then, he contracts AIDS; or, his government is overthrown; or, he is murdered by a rival tribe; or, his country is invaded; or, his country falls into civil war; or, his government dissolves, and the country is taken over by rival warlords; or, there is no rain for a year, and the country’s economy fails because the harvest is lost; or, the government cannot pay its debts, so his business is confiscated; or, some other calamity happens to him, in Africa, 5,000 miles away from you. Your business is in jeopardy.


Your business is prosperous for as long as your customer is prosperous; but your business is ruined when your customer has been ruined.


All of the problems stated above, and more, happen somewhere in Africa, and have the same economic impact on African Americans. If Africans cannot buy from us because of problems in Africa, then African Americans lose money. A prosperous Africa means a prosperous Black America. An economically troubled Africa means an economically troubled Black America.


This ancient link among people of the same race is what the Western Europeans are trying to get the Eastern Europeans to understand. This ancient link among people of the same race is what the South Koreans are getting the North Koreans to understand.


This ancient link among people of the same race is what the Japanese and the Chinese fully understand.


This ancient link among people of the same race is what is absolutely imperative for the Pakistanis and Indians, and Turks and Armenians, and Serbs and Croats, and Hutu and Tutsi to understand.


African American ignorance of African affairs results in European exploitation of African diamonds, gold, oil, land, and other valuable resources. If masses of Africans are poor, then masses of African Americans lose masses of trading partners and masses of consumers for our products and services. That is how the value/money cycle works.


European people around the world are connected economically. Asian people around the world are connected economically. Black people around the world are connected economically. These are truths of human history which are indisputable and which hold the key to economic prosperity.


That is why political instability in Eastern Europe is intolerable under globalization. It disrupts the European value/money system. That is why political instability in Asia is intolerable under globalization. It disrupts the Asian value/money system.


The value/money system remains a direct link between people of African ancestry around the world and Africa. We should not even call ourselves as African Americans if we cannot understand this fundamental economic connection.


People of African descent are connected, and share the same economic blood, because Global Africa as a place, and as a society, is our birthright for our economic value. Global Africa as a people is our consumer market birthright. Our survival, growth and prosperity are part of Global African survival, growth and prosperity. All people of African ancestral around the world are connected by the Global African value/money system.  It was destroyed by Europeans, and must be repaired by us for our future survival, growth and prosperity.


It does not matter if you are a Black capitalist or a Black communist. It does not matter if you love or hate Africa. The economic connection between Africa and all people of African descent is something, which cannot be denied. The survival, growth and prosperity of each one of us, here and throughout Global Africa is a function of how well we produce, distribute, purchase and consume our own goods and services.


In short, it is fundamentally a question of how much we value our own people and ourselves. We are them, and they are us. I am you, and you are me. We as a people are all the same. We only are distinguished by the fact that we exist within and under different circumstances. I am basically who you would be under different circumstances. You are basically who I would be under different circumstances. African Americans are Africans who are under different circumstances.


When others do not value us, and we do not value ourselves, our talents and skills become wasted, and our economic value becomes destroyed. Our job is the restoration of our God-given economic value.


African Americans cannot continue to value ourselves and/or each other based upon our participation in the white American value/money system. The devaluation of Black peoples' lives by the white value/money system is what destroys Black societies.




Many people believe that there should be only one, single American value/money system based upon merit in the marketplace. While that is an admirable goal, it is not a current reality.  That is what the movement for integration was all about. It has fallen short. In the New World Order tribalism is a powerful as it ever was before as an economic force. We as a people must do whatever is necessary for our own survival, growth and prosperity.







The economic value of the people of the tribes is based upon their history and culture, which, ultimately, reflect historical common interests in survival as a people: people help each other to survive. People get their economic value from their tribe based upon their historical and cultural identity.


In order to be successful, you need hard work, determination, and something else. You need someone who has your back - someone who will support you.




The ghetto is the result of the systematic and pervasive devaluation of African Americans and demonstrates the effects of a $2 trillion industrial trade deficit. The ghetto is the place where the Supply & Demand Relay breaks down. It is the result of African American exclusion from the European American value/money cycle.


The ghetto also demonstrates what happens when Black people buy goods and services from other people and do not buy goods and services from Black businesses.




Every productive community is a part of the nation's productivity. If a community is not productive, then it becomes a dependant colony.




When we buy goods and services from other people the money leaves our value/money cycle. When European Americans buy goods and services from each other, the money is kept within their value/money cycle.


In 1995 an auction gallery advertised an auction for what they called, "the most valuable substance on earth." It was an unused, two-cent postage stamp issued by the Kingdom of Hawaii in 1851. It is printed on gossamer paper, and weighs two-thousandths of a troy ounce. Its value was estimated one-half million dollars. It sold for $660,000.


While that sale was extraordinary, it was not necessarily indicative of the most valuable stamp. A one-penny Magenta stamp, issued by British Guyana in 1856, was sold for $935,000 in 1970. Now, thirty years later, that stamp is worth well more than one million dollars.


I do not believe that one-cent or two-cent stamps are worth that much. Others disagree. The point is that economic value is relative. One man's treasure is another man's trash. The key to survival, growth and prosperity is not simply searching for money, because the basic issue is not money.


We don't eat money. We don't wear money. We don't live in money. We don't burn money to keep us warm in the winter. We use money to get the things of economic value that we do eat, wear and live in. The key is not money. The key to survival, growth and prosperity is economic value.


If you seek that which is of value to you, then you will find your own survival, growth and prosperity. If you seek what is of value to someone else, then you lose the value of that which is yours. If we are to survive in the New World Order, we must use the African American value/money cycle as our economic foundation.




Inter-racial marriage reveals deep emotions that are tied to both heritage and the value/money cycles. Race, religion, and class all have value/money cycle implications. Traditional tribal values are based upon what tribes value collectively. Tribal value/money systems are at the heart of all the related cultural values.




Value and values are not always set by market forces. Ultimately, values are based upon relationships. Values are emotional, spiritual, and inherent in everything about us. The value/money system affects how we speak, how we dress, where we work, where we live, what our names are, and what we name our children, pets and companies.


Black people who kill one another demonstrate their own perceived worthlessness. The challenge to all Americans always has been to share an all-inclusive, color-blind, American value/money system.


Each person has value in his relationship to and with other people. The word "nigger" means, "a person who has no power, no pride, no beauty and no value."




The Japanese rebuilt their country with personal humility and racial pride. Personal humility is a value, which will keep your ego in check. Racial pride is a value, which will sustain a value/money system. The struggle for the greater good for yourself and for your people is the most successful form of struggle in human history. Personal humility propelled us through the Civil Rights Movement and the Black Power Movement. They are the spiritual values which we must use to empower our own value/money cycle.


An economic development movement, (the creation and maintenance of a new, African American value/money cycle), is, fundamentally, a creation of our own collective spirits for our own collective future.




The purpose of money is to have a common method of exchange for things of economic value. An ironic and unfortunate result of our history as a people is the commercialization of freedom and equality. People have come to believe that freedom and equality comes from buying things from other people, just like they buy from themselves.


Freedom and equality are not commodities. You can't buy them at the local supermarket, the nearby mall, or the tri-state auto dealership. Freedom and equality come from having a value/money system of your own that is equal in quality to that of the other society.




Economists study the theory of human capital, (human economic value), and examine the internal and external effects of human capital on productivity. They consider such things as factor mobility, (land, labor and capital), and factor price, (the price of goods and services).




Stocks, bonds, and other investments and loans are inextricably tied to the race of the owners of the companies involved and the faith placed in them by people of specific races.







The Black action films that were popular during the early-to-mid 1970s were often dubbed “Black exploitation films.” Critics claimed that these films were simply retreads of a worn-out Hollywood genre produced to earn a quick dollar from African American fans.


The merits of those films may be debated. However, the term “Black exploitation” must not be limited to films, (certainly those that starred Black actors, had Black directors, producers, writers and crew members, and often had some literary or socially-redeeming value).


“Black exploitation” is a phrase that should be applied to any company, firm or industry that takes money from Black consumers, while barring Black producers from that same company, firm or industry. Accordingly, a supermarket that takes money from Black customers, but sells no products made by Black companies is a Black exploitation supermarket.


A mall that takes money from Black customers, but has no Black-owned stores, is a Black exploitation mall. A venture capital firm that takes money from pension funds, universities, and other institutions, but does not fund new Black-owned businesses is, to that degree, a Black exploitation venture capital fund.


A professional firm that represents clients that get their revenue from Black consumers, yet has no partners or associates in the firm, is, to that degree, a Black exploitation firm.


Any industry that produces food, or clothing, or automobiles, or any other product or service, that takes money from Black consumers, but bars Black consumers from entering the marketplace as vendors is a Black exploitation industry.


Across the spectrum of American industry, Black exploitation companies and firms and industries must be held accountable. Yet, more importantly, Black consumers must recognize that we are being exploited by these companies, firms and industries, and must shift their support from Black exploitation companies and firms to Black companies and firms in each and every industry.













A viable society is based upon a Power, Pride, Beauty, and Value.        Much of the human experience consists of characteristics generated by power, pride, beauty and value.  Power encompasses physical strength, sexuality, intelligence, military strength, and politics. Pride encompasses honor, dignity, respect, and an appreciation of heritage. Beauty encompasses physical appearance, art, culture, and entertainment. Value encompasses both personal value and economic value. Personal value includes human capital: skill, talent, and education. Economic value includes industrial capital: factories, machinery equipment, land, crops, natural resources, commercial assets, financial paper and money.


A basic requirement of a given society is the establishment of power, pride, beauty and value. This establishment of power, pride, beauty and value goes to the heart of economic development. It must be done block-by-block, acre-by-acre, person-by-person.






Power is the ability to do what you want to do without interference. Power is a source of value. Power sets the rules. Power, like pride, beauty and value, must be established by the people of any given society who want to survive, grow and prosper. Power is established by control and organization. The people of any tribe, society, or country must have an area, (a place), where they control beauty, power and value.


Every viable society needs a Place of Power, a Place of Pride, a Place of Beauty and a Place of Value in order to create and sustain an economy for their survival, growth and prosperity.




There are different types of economic power. They are defined by their area of control. There is subject matter power, territorial power, and tribal power. Subject matter economic power occurs when people organize and control specific subject matter, such as a specific natural resource or a specific industry. Territorial economic power is created when people organize and control all of the resources, industries and consumers in a specific geographic area. Tribal economic power is created when the members of a specific tribe control all of the resources, industries and consumers within their tribe.







God is the ultimate Source of power, pride, beauty and value. The Source of power, pride, beauty and value among mankind begins with the spirit of the individual. Within that spirit are love, hate, greed, jealousy, ambition, and all of the other human emotions. The spirit of the individual extends to the family; from the family to the tribe; from the tribe to the race; from the race to the nation.


The 21st century paradigm is based upon the principle that there is a Source of a society’s power, beauty and economic value.








Using the Sources of power, pride, beauty and economic value, human societies exist by employing their own standards of power, pride, beauty and economic value.


American society is constantly bombarded with commercial advertising. Products and services of all types are constantly hawked for mass audiences through the airwaves, telephone lines and in print. It is important to understand the nature of American advertising.


What is being advertised are not merely the goods and services themselves. It's not just about toothpaste and hotel rooms. What is being sold is economic value packaged as white standards of power, pride and beauty.


It's not just the commercials that do the advertising. In ways both obvious and subtle, television programs, motion pictures, magazines, literature, art and other cultural forms are also advertising vehicles. It's all advertising. It’s all about advertising. It’s all about getting masses of people to literally buy into the white standards.


In America, the dominant standards of power, pride, beauty and economic value are European, which are used to sell goods and services. These standards are then disseminated throughout the global economy.


In order for African Americans to engage in meaningful economic development, we must establish a Black standard of power, a Black standard of pride, a Black standard of beauty, and a Black standard of economic value. That means that we must create Black businesses in which Black executives use Black models, images, themes and culture to sell Black companies' valuable goods and services to the world.


We must generate new power, pride, beauty and value in the African American market. We must rejoice in, see the beauty in, and establish the economic beauty of, the darkness of our skin, the thickness of our lips, and all of our other God-given African features.



 Perhaps during the 60s we misunderstood not only the enormity of the concepts of "Black Power," “Black Pride” and “Black Is Beautiful,” but also the relationship between these concepts and the concept of economic value.


Now, more than ever, we need a New Black Arts Movement to inspire productive efforts for self-determination. It must be led by messengers who promote the economic value of the Black experience.  Our message is simple: Black beauty; Black power; Black pride; Black value. (In Kiswahili: Weusi urembo; Weusi nguvu; Weusi maringo; Weusi wa maana).


In other words, Black is beautiful; Black is powerful; Black is proud; Black is valuable. (In Kiswahili: Weusi una urembo; Weusi una nguvu; Weusi una maringo; Weusi una maana). That is the message for the 21st century that we must shout out to the world. We need new writers, artists, film makers, television producers, theater directors, choreographers, and talented people in all the performing and fine arts to create new, epic stories of Black power, Black pride, Black beauty and Black value.


Black power, pride and beauty have no economic value in a value/money system that is based upon European standards, and which are valued and promoted in artistic expression of all kinds, from oil paintings, to comic strips, to motion pictures, to television programs These artistic forms are used in every conceivable manner for one essential purpose: to promote the products and services of white-owned companies.


We, as a people, lack a collective understanding of what is being stolen from us. When you turn on your television set, at any time of the day or night, you should see Black people from all walks of life, with all kinds of education, background, experience and business and professional accomplishments, participating in the full life experience that is American. 


Hiroshima and Nagasaki arose from the ashes in part because the nuclear bombs destroyed lives and property, but not the Japanese spirit, which forever embraces Japanese beauty, Japanese power, Japanese pride, and Japanese value. The United States used Japan as the industrial center for fighting the Korean War. Thereafter, America promoted Japanese products around the world. By 1960, less than 20 years after two atom bombs fell on Japan, the Olympic Games were held in Tokyo. Today, Hiroshima and Nagasaki are major industrial centers.


How long will it be before any Olympic event is ever held in Harlem? How long will it be before any Olympic Games are ever held anywhere in Africa? How long will it be before the African American inner cities become productive industrial centers?


Hiroshima has prospered, and Harlem has not, because the Japanese value/money system was nurtured and expanded, while the African American value/money system was not.


When our ancestors were brought here they were separated from the African value/money system. That system never has been completely restored.


Racism is not merely an emotional hatred or a social problem. In economic terms, racism is a barrier to both re-establishment of a value/money system in which we enjoy unobstructed participation, and access to the consumer markets of other people.


Our survival, growth and prosperity depend upon our ability to recreate and restore our historical value/money system







Economics is a social science based upon human relationships. Human relationships are the primary Source of Economic Value i.e., the economic foundation upon which an economic system is based. Economic Value is a function of behavior between and among human beings. A product or service has economic value in the marketplace when consumers accept its economic value




Economic Value has many components, each of which must be controlled by economic power in order for an economic system to flourish. Economic Value must be researched, developed, created, maintained, advertised, promoted, celebrated, planned, utilized, exchanged, nurtured, cherished, shared and protected.


Societies require economic power in order to compete for control of the Sources of Economic Value.  In extreme cases, nations go to war against one another. While the primary source of economic value is human relationships, the Secondary Source of Economic Value is Assets. Assets can be tangible or intangible. Tangible Assets include: (i) human resources; (ii) natural resources; (iii) land; (iv) money; (v) factories; (vi) equipment; and, (vii) merchandise. Intangible Assets include: (i) intellectual property, such as copyrights, patents, trademarks and service marks - (brand names), trade secrets, and protected ideas; (ii) organizations and relationships among people in business; and, (iii) systems of doing business.


A society uses its economic power to control the Establishment of Economic Value by deciding whose products and services are of Economic Value for its members. A society must use its economic power to control the Message of Economic Value. This includes commercial advertising, commercial promotion, social advertising, and social promotion.


A society must use its economic power to control the Vehicles of Economic Value, which include the media: motion pictures; television, (network, syndicated, local, broadcast, cable, pay-per-view, satellite, etc.); radio, (network, syndicated, local, etc.); internet; newspapers; magazines; and other forms. Vehicles of Economic Value also include communication among social class units and relationships: families; communities; and, tribes.


Vehicles of Economic Value include social/class activities.  These are events, which appear to be purely social in nature, but which have the potential to change people’s lives in economic terms. Such events include: (i) lunches, dinners and dinner parties; (ii) weddings; (iii) after-work refreshments; (iv) musical parties; (v) dances; (vi) vacation trips; (vii) breakfast, lunch and dinner business meetings; (viii) holiday parties; and, (ix) executive outings.     Vehicles of Economic Value include culture: performing arts, (television programming; movies; dance; theater; concerts); fine arts, (painting and drawing; and, sculpture); books, (fiction and non-fiction); cuisine; and, history.


Societies must use their economic power to control the Creation and Protection of Economic Value, including: intellectual property, (ideas, copyrights, trademarks, service marks, trade secrets, and patents); financial property, (stocks, bonds, derivatives, other financial paper and interests).


Societies must use their economic power to control the Retrieval of Economic Value - (mining, lumbering and farming). Societies must control the Production of Economic Value - (manufacture of good). Societies must use their economic power to control the Service of Economic Value - (providing all services). Societies must use their economic power to control the Distribution of Economic Value - (transportation: trucks, railroads, ships and harbors, airlines and airports), and telecommunications - (telephone, internet, broadcasting/satellite, cable).                          


Societies must control the Institutions of Economic Value, including: business institutions (retrievers of commodities, producers of goods, providers of services, and, business associations); and, social institutions, (religious groups, private clubs, fraternal organizations, professional organizations).


Societies must use their economic power to control the Research of Economic Value, through universities, private research organizations, and private businesses. Societies must use their economic power to control the Development of Economic Value, through private businesses. Societies must use their economic power to control the Exchange of Economic Value, through the stock market, bond market, commodities market, wholesale market, retail market, and internet market. Societies must use their economic power to control Access to Economic Value, through private commercial organizations.


Controlling Economic Value and the Source of Economic Value is the most important factor of economic development. The Source of Economic Value is a dynamic, living and breathing, ubiquitous and endless force in America and in the world.




Sometimes Economic Value is what the producers who control Economic Value say it is. In other words, Economic Value is not always objective. Sometimes it is subjective. Consumers do not decide alone what is of Economic Value. Consumers are told and instructed what is of Economic Value by the producers who control Economic Value; and, consumers spend their money accordingly, which reinforces the message of Economic Value that has already been delivered to them.







One of the attributes of freedom is the ability to find and use your own Source of Economic Value. Economic Value is the quality of being desired, of being wanted by someone.




Job discrimination is an inadequate term. A more accurate description is, exclusion from the Source of Economic Value.







Power includes the ability to set and control the rules of survival. Power has limits and power comes in different forms. Organized groups of people who have economic value are a source of economic power. They are tribes, which protect their money as much as they protect their lives.


The tribes obtain economic power through control of "the commanding heights" by the tribal chiefs, i.e., the major facets of the economy.




People gathered together for a common purpose with a common identity create mass economic power. Mass economic power creates mass Economic Value.


The benefit of mass economic power is the ability to set and control the rules governing survival, including economic development, establishment of Economic Value, currency, production and distribution.




Economic Value is the center of all societies and all tribes. It is like a totem pole that all people of any society dance around. It is a symbol of that which they hold dear. It represents who they are as a people. It varies from one society to another. The Economic Value of the people of the tribes is based upon their history and culture.




Television promotes Economic Value. Economic Value generates wealth. People create Economic Value systems as individuals and as groups. Tribes establish and maintain tribal Economic Value.  Economic Value is taught to people. People learn what things are valuable - of Economic Value.




In today’s world, race is the ultimate Source of Economic Value of and for all people. The tribe is the ultimate Source of Economic Value of and for all tribes. In contemporary, consumption-oriented, capitalist culture, race and tribe are the ultimate commodities. No person is a mere individual. Instead, we are all viewed as commodities, packaged by our race and ethnicity. Racial and ethnic names are brand names. In the European-based economy “Blonde” is the ultimate brand name.  




All people must find a Source of Economic Value for themselves. A Source of Economic Value is the very foundation of every person's social position.


There is a tribal Economic Value system, which is based upon the Economic Value of being a member of a particular tribe. It is the foundation of economic development. The tribal Economic Value system distinguishes people by their tribe and also distinguishes cooperative tribes from uncooperative tribes.


Members of cooperative tribes work together for their common survival, growth and prosperity. Members of uncooperative tribes do not work together for their common survival, growth and prosperity. 


One of the fundamental requirements of oppression is for members of the oppressor tribe to prevent members of the oppressed tribe from cooperating with one another.




A Source of Economic Value is created when people who share a common purpose, (their common survival, growth and prosperity), work together. The family and tribe are each person's Source of Economic Value. Thus, a person's Economic Value is associated with a person's identity. Every person must be connected to a Source of Economic Value in order to survive, grow, and prosper.




Something is valued in the marketplace when money is given in exchange for it. A transaction or sale, (i.e., the act of selling), is the realization of economic value. It is the conversion of something of Economic Value into money: a commodity, product or service is given by one person to another in exchange for money. The Economic Value is now realized, (i.e., actually obtained), when the money is given by the buyer to the seller.


When members of a cooperative tribe are faced with a decision regarding value, they conduct a tribal evaluation. They decide whether to recognize and value a particular commodity, product or service; or, reject and devalue the commodity, product or service.


Members of cooperative tribes recognize the Economic Value of their own tribe’s commodities, products and services before they recognize the Economic Value of commodities, products and services of people who are not members of their tribe.


Members of cooperative tribes accept money from members of their tribe and from people who are not members of their tribe. However, they will give money to members of their tribe before they will give money to people who are not members of their tribe.


Thus, the bigger the cooperative tribe, the bigger the Economic Value of the tribe.




A Source of Economic Value can be: 1) natural, (such as gold, fertile land, water; 2) social, (tribalism, fraternalism, and politics); or 3) commercial.







Imagine what it would be like if every day, as soon as you awoke your Economic Value increased. Imagine if every day was better than the day before. Imagine a life in which, every day, you added to your knowledge, added to your talent, added to your economic value, and added to your wealth.


This is not a fairy tale. This is how you are supposed to live. This is how the system works for members of the global tribes. It is a reality. It is what a society is supposed to be and how a society is supposed to work.


Any people, in order to survive, grow and prosper, must have a Place of Economic Value, i.e., a place where they are free to employ an Economic Value System, which values them.


Every person, in order to reach his or her full potential, must be in a Place of Economic Value, and be able to enjoy participation in an Economic Value System which celebrates and promotes them and their worth, without conflict with any other Economic Value system.


A Source of Economic Value is an asset that can be used productively. In addition to a source of Economic Value, every viable society must have a Place of Economic Value, i.e., a place which nurtures and supports its people; a place where each and every one of the members of the society can put his or her assets to maximum use for their survival, growth and prosperity.


A society requires a Place of Economic Value just like a train requires a track.

A Place
of Economic Value can be tangible, (a geographic location, e.g., country, state, county, city, town, community, home), and/or intangible, (a productive society, e.g., company, partnership, trade association, professional association, incubator). Schools, colleges, universities and the internet are a combination of both tangible and intangible places of economic value.      


A man needs a Place of Economic Value in order to do his work. A man cannot do his work if he has no Place of Economic Value. The greatest problem faced by African American men is that we have far too few Places of Economic Value. One of the greatest challenges faced by African American men is to create new Places of Economic Value.


A Place
of Economic Value is like a ladder rooted in the ground and connected at its top to the trunk of a tall tree below the tree’s branches. You can climb up the ladder as far as your energy, talent and abilities can take you; and, the higher up the ladder you go, the taller the tree grows, which extends the height of the ladder, creating more rungs for you to climb.


The leaves of the tree protect you from bad weather. No one blocks your path up the ladder from above, or throws rocks at you to try to knock you down from below. No one is pulling you down, pushing you down, or trying to kick you off. No one is cutting the legs off from the ladder, or chopping down the tree. Instead, helping hands from organizations and individuals help you to go higher and higher.


The traditional role of manhood is for a man to carry his family on his back up that ladder as high as he can go. He places his children above him to go beyond where he left off.


During the past 50 years, America has created integrated places of limited economic value, which have enabled some African Americans to earn the kind of living that their parents and ancestors could not earn. However, American business practices severely limit the ability of African Americans to advance. African American businesses are stuck in a business environment in which African American companies, and the goods and services that they produce, have limited Economic Value in America.


African Americans need Places of Unlimited Economic Value. We need places where we can use our assets to create new businesses without interference, but with support. We need places where employees can join a company and rise to the top ranks. We need places where entrepreneurs can write their business plans and get loans, seed money, and venture capital funding enabling them to grow their businesses and make initial public offerings, sell their companies to larger companies, or keep their companies in the family.




A Source of Economic Value and Place of Economic Value make the sky the limit to your opportunity. All of the things that European Americans take for granted, that they feel entitled to, are the things that we can have as well. You can buy a home; get married; start a family; enjoy African American culture, (theater, art, literature and music), take your kids to an African American theme park; eat at fine African American restaurants; enjoy a steady supply of African American motion pictures and television programs; attend major league sporting events featuring teams owned by African Americans; go shopping without arousing suspicion or hostility; become friendly with the local police department; connect with your homeland; plan a more secure future for your children. The opportunities that can become available are limited only by the dreams we share.






Far too many African Americans are trapped in a Place of Economic Waste instead of being in a Place of Economic Value. A Place of Economic Waste is a place, (both tangible and intangible), which does not nurture or support your Economic Value as a person.


A Place
of Economic Waste is a place where a person cannot put his or her assets to any economic use.    Every person’s economic value is determined by, and is based upon, their economic value in and to the (their) marketplace. If you do not have access to your marketplace, then you cannot realize your economic value. Even if you are productive, your products, (your economic value), is wasted if it cannot reach the marketplace.


Black value is wasted in part because Black people do not have access to the marketplace. Our products and our services do not get into the marketplace.


When African Americans begin to engage in mass productivity, our intelligence and our labor will be valued globally. Black companies must find natural resource sources either in America or in foreign countries.


An intelligent, skilled and talented society in a Place of Economic Waste is like a train without tracks stuck in the sand.

A Place
of Economic Waste is any place where people’s ambitions, skills, and other assets are wasted. Some places that are supposedly places of Economic Value actually can become Places of Economic Waste because of racism, prejudice, bigotry and discrimination. These places include hostile geographic locations, (e.g., country, state, county, city, town, community, home), and/or a hostile work environment, (e.g., company, partnership, proprietorship). Schools, colleges, universities and the internet have the potential to be a combination of Places of Economic Waste.  


A great tragedy of American life is that untold numbers of African American men go to their graves after a life of bitter disappointment without ever finding a place of economic value. We will never know how many lives were lost, families destroyed, homes ruined by Black people living their lives in places of economic waste instead of places of economic value.


The vast majority of prison inmates, alcoholics, drug addicts, and other people in desperate situations are in those predicaments not because of their own shortcomings, but as a result of something far larger than themselves which they may never fully understand, and over which they have little or no control.


Even educated, good-hearted, ambitious and able-bodied African American men have had their family lives ruined because they were trapped in Places of Economic Waste and never found their Place of Economic Value.


Many people who are successful are not successful purely on their own, individual merits. They are successful primarily because they live their lives in Places of Economic Value instead of Places of Economic Waste. They are supported and nurtured from cradle to grave in every commercial aspect of their lives within Places of Economic Value; and, when they succeed, they pass their position in their Place of Economic Value on to their children, and to their children’s children.


A Place
of Economic Value in America, and around the world, is ultimately based upon race. African Americans must create Place of Economic Value. We must find a place where we are valued as a people.




Economic development requires economic power. It requires creation of Economic Value, a Source of Economic Value, and a Place of Economic Value. Money comes from the intra-tribal and inter-tribal exchange of goods and services. In order to get money people must obtain or create a Source of Value. They must obtain commodities or resources, or produce goods and services, and exchange these goods and services among themselves and with other tribes.


Black men all over America are searching for a Source of Economic Value. and a Place of Economic Value. Young Black men from wealthy families, middle class families, and low-income families are united or separated by their connection to a Source of Economic Value and a Place of Economic Value.




When we go to church we engage in spiritual development. When we go to school we engage in academic development. When we go to social events we engage in social development.


The ultimate purpose of working and spending is to engage in economic development, i.e., to learn how economics works. We must learn by practical experience how economics works.




One of the basic functions of government is to secure the means of survival, growth and prosperity for its people. The government has a duty and obligation to make the country a Place of Economic Value for all of its citizens, and to provide to all of its citizens with access to the nation’s Sources of Economic Value. When the government does not provide these basic functions for any group of people, then that government has failed that group of people.


In order for them to survive, grow and prosper, that group of people must establish their economic value, through a source of economic value, in a place of economic value, and create a new economic system that will serve their needs.




A man gets Economic Value from, through, and as a result of his work. He may work as an employer or as an employee. He may be the proprietor of a business, or a laborer for a business. In any event, his work is directly connected to his Source of Economic Value.


A man can work when connected to a Source of Economic Value that supports him. He cannot work when he tries to connect with a Source of Economic Value that rejects and excludes him. The problem is not the man. The problem is that the man has attempted to connect to a Source of Economic Value that does not value him. It is a Source of Economic Waste for him. His problem can be corrected only when he finds his own Source of Economic Value and connects with it.





A Source of Economic Value provides men with the opportunity for a better life.

A Place
of Economic Value provides the environment in which men survive, grow and prosper.


After World War II the Japanese recovered from the physical destruction of their country because buildings were destroyed, property was destroyed, businesses were destroyed, but the essential Japanese Source of Economic Value - the Japanese tribe, with its Japanese history, Japanese culture, Japanese love of Japan, survived. Thus, Japan continued to be a Place of Economic Value to the Japanese people.


When any group of people harnesses and employs their Source of Economic Value in a Place of Economic Value their entire society changes dramatically for the better.


Having a Source of Economic Value and Place of Economic Value means that your life can be better. It means that you can have the opportunity to practice your trade. You can create a business and have an immediate, receptive, consumer market. It means that you can take your acquired skills to the job market and get a job. It means that you can become productive with unlimited potential.


The most important assets of any society are its Source of Economic Value and its Place of Economic Value. Source and Place of Economic Value are the foundations of a society.


Societies fight to protect their Source and Place of Economic Value. The Native American people had a tremendous Source and Place of Economic Value - the American land - that was taken away from them by violence. Some tribes have found a new Source of Economic Value in gambling, (Pequot Indian Nation), by converting their reservations into Places of Economic Value.


The land always has been a Source and Place of Economic Value. Urban Americans have been conditioned to become alienated from the land and have lost a sense of their own value, leaving only money as a standard of value.


Economic development requires land. It's like playing basketball. You need a basketball court. In the game of global capitalism, you have to have your own court because other tribes will not let you play on their courts. In practical terms, that means that you have to own the land and have control of your own business affairs.


Most American cities are built on real estate owned by European Americans. Black people may become elected officials, but in the world of capitalism, that is comparable to being the attendant at a public playground. You do not own anything. You are only an administrator. Capitalism is based upon private property and private ownership of land and resources.





One of the oldest and most enduring concepts of a man's value is the concept of birthright. Webster defines birthright as "a right, privilege or possession to which a person is entitled by birth." It is synonymous with "heritage,” which is defined as "property that descends to an heir. Something transmitted by, or acquired from a predecessor. Legacy. Something possessed as a result of one's natural situation or birth."


Probably the earliest description of birthright is the story of Jacob and Esau found in the 25th chapter of Genesis. Esau, the older brother, was a hunter. Jacob lived in tents and made soup from meat and vegetables. One day, Esau, returning from the field, claimed that he was at the point of death. He sold his birthright to his brother Jacob for some bread and a bowl of soup. Esau recovered and then "despised his birthright."


Jacob, (urged by his mother, Rebekah), later deceived his elderly father, Isaac, and stole Esau's blessing. Thus, by an unwise bargain and by deceit, Jacob became the heir to the heritage of Abraham, the father of nations. Esau was shortsighted and foolish. His birthright was far more valuable than a bowl of soup and a piece of bread.


This story teaches us many things. Birthright, in the larger sense, has come to refer to the rights of large groups of people. Our national birthright comes from our heritage as Americans. Our racial birthright comes from our heritage as Africans. Our American birthright comes from politics among men. Our African birthright comes from God. We must view each in different ways.


God put us in Africa and gave us our physical features, language, and culture. God gave us beauty, power, pride and value. It was stolen from us. The beauty, power, pride and value that we seek to restore comes from God. And He gave us the ability to find it, if we look for it, within ourselves.


We must maximize our dual birthrights for our own economic development. America is our birthright. Our ancestors shed their blood and died to make this country what it is today.  Africa is our birthright. And Africa is not only a place. Africa is our people. It is us. It is within us. We are Africa. Any economic development plan that we create that does not include Africa, as a place and as a people, is contrary to our divine, God-given, African birthright.


When we walk into stores owned by other people and spend our money without their people buying anything from us in exchange we are, like Esau, selling our birthright.


The greater the economic value of our African birthright globally, the greater the survival, growth and prosperity of each of us. It is our task to use our self-respect, self-esteem, human capital, and birthright for the creation of a New World Order for people of African descent.


For anything that you do economically, claim it as your birthright. Increase your economic value by making yourself a valuable person - a person of honor - to others.


If you deny your divine birthright, you are acting against what God has given to you. Life should not be a constant battle for acceptance by strangers. People should be happy to see you when you walk into a store. Banks should be eager to loan money to you for a valid purpose. Business executives should be eager to do business with you. You should feel as comfortable when you walk into a place of business as you feel when you walk into church on Sunday. You should be welcomed, and treated politely, with respect, with honor, and with dignity.


That is our birthright. But, we can't enjoy it if we search for it in the wrong place. And, every day that we miss using our divine birthright is another day that is lost forever. It is up to us to seize and control our own birthright.




In man's struggle for survival man labors to accumulate wealth. What most capitalists never realize is that, ultimately, God is the source of all wealth. God - in us. Ultimately, economic value is an expression of what people believe in. Economic value is an expression of one's place in society. People who seek empowerment must seek economic value: "I have economic value. I am valuable because the result of my work is valuable."


Our power is our birthright. Our pride is our birthright. Our beauty is our birthright. Our economic value is our birthright.


Flava Flave, a Rapper from the group Public Enemy, expressed the most concise insight into the Black response to the white media stereotypes: "Don't Believe the Hype!" People should not believe that only white men and women can operate successful businesses. Nor should anyone believe that only products and services from Caucasian and Asian companies have economic value.  


India Irie provided a powerful image and message of Black power, pride, beauty and value with the song, “Video.” The much-troubled R. Kelly, provided an expression of Black power, pride, beauty and value when he sang an anthems for Black empowerment, "I Believe I Can Fly."


“We Shall Overcome,” by Mahalia Jackson is, of course, in a class by itself as an international anthem of freedom.  As former U.N. Ambassador, Mayor of Atlanta, and civil rights leader Andrew Young noted, “When they tore down the Berlin Wall they sang ‘We Shall Overcome,’ and that’s good enough for me.”


There are a few very special songs that have been very beautiful sources of inspiration for African American mass movements. These classic songs, and the artists and writers who made them special, have a special place in our history and culture, and remain as outstanding models of the type of inspirational music needed for a mass African American economic development movement. These songs include:


“What’s Goin’ On?” (the complete album) by Marvin Gaye


‘The Impossible Dream,” by The Temptations,


Lead Vocals by David Ruffin


“Caravan of Love,” by Isley, Jasper, Isley


“Wake Up Everybody, “ by Harold Melvin & The Blue Notes,


Lead Vocals  by Teddy Pendergrass


“Say It Loud, (I’m Black and I’m Proud),” by James Brown


“To Be Young, Gifted, and Black,” by Nina Simone


“People Get Ready,” by The Impressions, lead by Curtis Mayfield


“A Change Is Gonna Come,” by Sam Cooke


“Exhale, (Shoop Shoop)” by Whitney Houston  


“Respect,” by Aretha Franklin


“The Way You Do The Things You Do,” by The Temptations


Lead Vocals by Eddie Kendricks


“Reach Out I’ll Be There,” by The Four Tops, Lead Vocals  by Levi Stubbs


“You Can Depend On Me,” by The Miracles


Lead Vocals by Smokey Robinson


“Dancin’ In The Streets,” by Martha & The Vandellas


“0-0-H Child,” by The Stairsteps


“Change,” by Barry White


“Everything Is Everything,” by Lauryn Hill


“We Are The World,” by various artists


“New Attitude,” by Patti LaBelle


“Friendship Train,” by Gladys Knight & The Pips


“The Man In The Mirror,” by Michael Jackson


“Everyday People,” by Sly & the Family Stone


“That’s The Way of the World,” by Earth, Wind & Fire


“Baby, I’m A Star,” by Prince & The Revolution


“On Broadway,” by The Drifters


“Rhythm Nation,” by Janet Jackson


“Stand By Me,” by Ben E. King


“Lean On Me,” by Bill Withers


“You’ve Got A Friend,” by Roberta Flack & Donny Hathaway  


“Love Train,” by The O’Jays


“Respect Yourself,” by The Staple Singers


“Johannesburg,” by Gil Scott Heron


“Ain’t No Stoppin’ Us Now,” by McFadden & Whitehead


“Harvest For the World,” The Isley Brothers


“New Attitude,” by Patti La Belle


“America The Beautiful,” by Ray Charles


“The In Crowd,” by Dobie Gray


“Hang On Sloopy,” by The Ramsey Lewis Trio


“Our Day Will Come,” by Ruby & The Romantic


“Duke of Earl,” by Gene Chandler


“Blowin’ In The Wind,” by Stevie Wonder


“I’m Comin’ Out,” by Diana Ross


“This Generation,” by The Friends of Distinction


“This Is Your Life,” by the Fifth Dimension


“Function At the Junction,” by Shorty Long


“Power To The People,” by The Chi Lites


“One Love, “ by Bob Marley


“I Will Survive,” by Gloria Gaynor


“I Can See Clearly Now,” by Johnny Nash


“I’ve Got To Sing My Song,” by Oleta Adams


“If I Could Build My Whole World Around You,” by Marvin Gaye and Tammi Terrell


There are many other songs, by extraordinary artists and writers, which have been, and continue to be, sources of inspiration for us all. The lists contained herein are by no means intended to be all-inclusive. The omission of great songs that have moved mountains and are not included merely is indicative of the limitations of time and personal memory.


In any event, there are other songs that come to mind that also should be mentioned as great sources of inspiration and models for future songs promoting African American economic development:


“Somewhere,“ by The Temptations, Lead Vocals by David Ruffin


“The Star Spangled Banner,” by Marvin Gaye


“Sometimes,” by Anita Baker


“To Be Free,” by Harold Melvin & The Blue Notes,


Lead Vocals by Teddy Pendergrass


“Keep On Pushin’,” by The Impressions


“Any Love,” by Luther Van Dross


“I Wish I Knew How It Would Feel To Be Free,” by Nina Simone


“Proud Mary,” by Ike & Tina Turner


“The Nitty Gritty,” by Shirley Ellis


“New World Order,” by Curtis Mayfield


“Bridge Over Troubled Water,” by Roberta Flack


“Trouble Man,” by Marvin Gaye


“Make Yours A Happy Home,” by Gladys Knight & The Pips


“Right On, Be Free,” by The Voices of East Harlem


“I Want To Be Free,” by The Ohio Players


“Purple Rain,” by Prince & The Revolution


“Abraham, Martin and John,” by Smokey Robinson & The Miracles


“Are You Man Enough,” by The Four Tops


“Roadrunner,” by Junior Walker & The All Stars


“There’s No Stoppin’ Us Now,” by The Supremes


“Happiness Is Just Around the Bend,” by The Main Ingredient


Lead Vocals by Cuba Gooding, Sr.


“This Is A Man’s World,” by James Brown


“All True Man,” by Alexander O’Neal


“Morning,” by Al Jarreau


“Life Is A Song Worth Singing,” by Teddy Pendergrass


“I Don’t Want Nobody To Give Me Nothin’,” by James Brown


“Pretty Little Brown-Skinned Girl,” by Chuck Carter


“I’m The One, You’re The One,” by Little Sister


“Money,” by Barrett Strong


“For the Love of Money, by The O’Jays


“Control,” by Janet Jackson


“Love and Happiness,” by Al Green


“Shining Star,” by Earth, Wind & Fire


“I’m Every Woman,” by Chaka Khan


“Put Your Hands Together,” by The O’Jays


“Let’s Get Serious,” by Jermaine Jackson


“Our Love,” by Natalie Cole


“Mighty Love,” by The Spinners


“Yes, I’m Ready,” by The Chi Lites


“We Are Family,” by Sister Sledge


“I Ain’t Been Licked,” by Diana Ross


“Love and Happiness,” by Al Green


“Black Man,” by Stevie Wonder


“Cash In Your Face,” by Stevie Wonder


“Happy Birthday,” by Stevie Wonder


“Ebony Woman,” by Billy Paul


“Go Up Moses,” by Roberta Flack


“The Declaration, “ by The Fifth Dimension


“Soulsville, “ by Isaac Hayes


“Hero,” by Maria Carey


“Message From A Black Man,” by The Temptations,


Lead Vocals by Eddie Kendricks and Dennis Edwards


“Unite The World,” by The Temptations


“Celebration,” by Kool & The Gang


“We’ve Got to Live Together,” by Buddy Miles


“Time,” by The Chambers Brothers


“Nothin’ From Nothin’ Leaves Nothin’,” by Billy Preston


“You Can Make It If You Try,” by Sly & The Family Stone


“Black Pearl, “ by Sonny Charles & The Checkmates, Ltd.


“Life,” by Sly & The Family Stone


“Stand,” by Sly & The Family Stone


“Buffalo Soldier,” by Bob Marley


“You Are Not Alone, “ by Michael Jackson


“Reach In,” by The Jackson Five


“Bridge Over Troubled Water,” by Roberta Flack


“Sadie,” by The Spinners


“Grandma’s Hand,” by Bill Withers


“Imagination,” by Gladys Knight & The Pips


“That’s What Friends Are For,”


by Dionne Warwick, Gladys Knight & Elton John


“Song For My Father,” by Leon Thomas


“State of the Union,” by Janet Jackson


“Ya Mo Be There,” by James Ingram and Michael McDonald


“Fight The Power,” by The Isley Brothers


“People Got To Be Free,” by The Young Rascals


“The Revolution Will Not Be Televised,” by Gil Scott Heron


“The Right Kind Of Lover, “ by Patti LaBelle


“People Make The World Go ‘Round,” by The Stylistics


“Let Me Be The Man My Daddy Was,” by The Chi Lites


“She Works hard For The Money,” by Donna Summer


“Buffalo Soldier, “ by Bob Marley


“Shower The People,” by James Taylor


“City, Country, City,” by War


“Way Back Home,” by The Crusaders


“Mercy, Mercy, Mercy,” by Julian “Cannonball” Adderley


“Pata-Pata,” by Miriam Makeba


“Grazin’ In The Grass,” by Hugh Masekela


“Got To Give The People What They Want,” by The O’Jays


“I’m Everything I Am Because You Loved Me,” by Celine Dion


“The Future,” by Guy


“California Love,” by Tupac Shakur and Dr. Dre’


“Sense of Purpose, “ by Third World


“The Man In Me,” by The Persuasions


“Bring the Boys Home,” by Freda Payne


“Young At Heart,” by Frank Sinatra


“Crystal Blue Persuasion,” by Tommy James & The Shondells


“Invictus,” by K-Kool





Your economic value is your birthright. Every person is born with economic value. There is economic value in who you are,  Economic value in what you can do, and economic value in what you can become.


A key step toward a society’s  economic development is for members of that society to find their individual self-value. African American economic value must come from all of us collectively. It cannot be based on what white Americans think of us.






Other people value being who and what they are. They pay money to each other in mutual celebration of their identity. Every person should value being who he or she is. They put their money into what they value. They put their money into who and what they are. They give economic value to themselves by giving money to people who give value, (money), back to them.





Most wealth is not in money. It is in assets. These assets include all kinds of property. The economic value of stocks, bonds and other paper assets changes with new daily realities. Most wealth is based upon future economic value. People pay money today in exchange for assets that they hope will increase in economic value and be more valuable tomorrow.




Knowledge is now a commodity, like pork bellies, gold or cotton. Knowledge is an asset. It can be acquired for a price. Contrary to the dot-com commercials, economics is not based merely upon knowledge. Economics is based upon, among other things, control of resources and assets as well as the means of production and distribution of goods and services.


Where knowledge is cheap, (ubiquitous knowledge available on-line: pocket knowledge), membership in a cooperative tribe is a source of economic value. Being a member of a cooperative tribe in a world in which everyone has knowledge assures that your possession of, and access to knowledge will be valued and not wasted.