Friday, February 15, 2013

Afrocentrism: The Pedagogy of Genocide

The State of White America-2007: Education: Pseudo-Pedagogy, Real Hatred

Release Date: April 5, 2007

Prepared by and for the National Policy Institute by Nicholas Stix, Project Director

V. Education: Pseudo-Pedagogy, Real Hatred

By Nicholas Stix


Part I: The Autum of White America?

Part II: Black School Violence: Where's the National Guard When You Need It?

Part III: The War on White Educators



"THE speech was grotesquely racist - littered with cracks about dead white people. And it featured an insane call for blacks to outsmart the white man by ridding their bodies of all things white: white milk, white sugar, white bread.

"[He] suggested yesterday that white people conspired to ruin blacks' health with inferior food - a ploy to keep them going to doctors.

"'My basic rule of thumb is to stay away from things white. Take the whiteness out of your minds, or at least neutralize it with blackness.'

"To do that, he urged people to 'start the day with lemon water, not white sugar.'

"'Some of you like coffee, too,' he said. 'You should take it black….'

"'If you talk about the Garden of Eden, you talk about the Garden of Eden in the sun, you're not talking about it in the ice.'[i]

Reasonable people reading utterances such as the foregoing would conclude that the speaker was a psychotic who would presently be seized by psychiatric nurse aides, forced into a straitjacket, and committed. They would be correct in their diagnosis, but sadly mistaken as to the expected consequences.

The speaker was Leonard Jeffries, aka "Dr. J,"[ii] who is revered by blacks in New York City and beyond. The speech in question was paid for by New York City taxpayers and was given during work time at the city's black-dominated Department of Housing Preservation and Development (HPD). Black HPD workers had personally chosen Jeffries to speak before the supportive, standing-room only audience of employees from every level.

For 35 years, Jeffries has been a tenured, full professor of black studies at the City College of New York (CCNY) campus of the City University of New York (CUNY). From 1971 until 1994, he was the chairman of CCNY's Black Studies Department.

In 1971, then-City College President Robert Marshak broke his own hiring rules in bringing Jeffries to CCNY.[iii] Jeffries had no publications whatsoever, and a history of causing trouble wherever he had been. Marshak made Jeffries a full, tenured professor, and the school got what it should have expected of such a history.

Note that from circa 1915-1965, the City College of New York was the nation's finest undergraduate college, public or private. It had the highest standards for admission and graduation, the most brilliant student body, and almost no blacks or Hispanics. Today, it is dominated by blacks, has almost no white students, and is one of the nation's worst undergraduate schools. Prof. Leonard Jeffries had a hand in destroying CCNY.[iv]

According to published reports, Jeffries surrounds himself with (likely taxpayer-supported) goons who physically intimidate students and faculty alike on the CCNY campus; once made death threats against a Harvard University student journalist; and has caused students to fail his classes by missing deadlines for handing in his grades. And his office once distributed fliers making terroristic threats against all Jews and against staffers of the New York Post newspaper. And yet, he has never been arrested or formally charged with professional misconduct.

Since at least the 1980s, Prof. Jeffries has reportedly taught his students that whites are the morally, intellectually, and culturally inferior "ice people," who for thousands of years dwelled in European caves, and that blacks are the morally, intellectually, and culturally superior "sun people."[v]

Dinesh D'Souza wrote in 1991, "Jeffries is no academic eccentric; he is chairman of the Afro-American Studies Department at City College of New York (CCNY), and coauthor of a [1989] controversial multicultural curriculum outline for all public schools in New York State. Moreover, such extreme views are now frequently expressed by black scholars and activists."[vi]

The basis for Jeffries' racial dichotomy is melanin. According to the Nazi-style pseudo-biology of black supremacy aka Afrocentrism, provided by Washington, DC-based psychiatrist Dr. Frances Cress Welsing, all good things flow from melanin; blacks have it, and whites (or as she calls them, "albino mutants") don't. Black genes are dominant, while white genes are recessive. Thus, if a black and a white mate, the resulting child will be genetically black. And blacks will eventually annihilate whites in a racial war of destruction that Welsing claims whites are already waging against blacks.[vii]

In fact, for what it's worth, whites also have melanin, just not as much as blacks do. But one's degree of melanin has no moral or intellectual significance.

And there are no such things as "black" or "white" genes, much less that a race's genes are all "dominant" or "recessive." Each race has a higher preponderance of certain genes, and each person is a mix of dominant and recessive genetic traits. But then such voodoo science has no connection whatsoever to actual science; Welsing simply made it up because it made blacks sound like the master race, which pleased her and her audience, and used terms like "genetic," "dominant," and "recessive" to make it sound scientific.

One can only wonder what institution awarded Welsing her medical degree.

In black supremacy/Afrocentrism, the distinction between the "mainstream" and the lunatic fringe does not hold; as with other genocidal movements, such as Nazism, communism, and Islamism, the "mainstream" is peopled with lunatics.

As historian Fred Siegel observed, following the 1967-1970 "community control" school debacle in Ocean Hill-Brownsville, Brooklyn, many black-dominated schools in New York became "de facto Afrocentric schools."[viii] And that is true for the entire country. Rather than try and determine what schools are "Afrocentric," it is easier to try and determine which are not. While a few times a year, there are local headlines about a school formally seeking to impose an Afrocentric curriculum, most black-dominated public schools are black supremacist as a matter of course.

Afrocentric pedagogy has four pillars:


1.     The demand that all jobs relating to the education or care of black minors, from cafeteria lady to principal, be reserved for blacks, no matter how unqualified or ethically questionable the black eventually hired for the job is;

2.     Linguistically and educationally isolating working-class and poor black children from other races, by refusing to teach them English, and encouraging their use of street slang and dialect, and poor diction, spelling, and grammar (so-called Ebonics);

3.     The conjuring of a fantasy science and history. The history consists of telling black children that they are descended from "a race of kings"; stealing other people's legacies, and claiming that blacks were responsible for them; black persecution (both real and invented); and condemnation (both reality and fraud-based) of whites. The science is fraudulent "biology," in which blacks are the biological master race, all other races, particularly whites are inferior, and blacks must annihilate whites before whites annihilate them; and

4.     The invention of a fantasy black nation separate from the United States of America, replete with its own national anthem and flag, to which all black children owe their allegiance.

The common denominator to this pedagogy is that black children are taught to hate whites, and encouraged to harass, assault, rob, rape, and even murder them.

In Black Children: Their Roots, Culture, and Learning Styles, influential Wayne State University education professor Janice Hale maintains that the number one component "for a curriculum for Black children" is "political/cultural (ideology)."


"Education for struggle has a consciousness-raising function for Black people, instructing them concerning the following realities:


·        who they are

·        who the enemy is

·        what the enemy is doing to them

·        what to struggle for

·        what form the struggle must take.[ix]


And Hale's proposals were for educating pre-schoolers!

Note that Janice Hale's books have been published by the respected, Johns Hopkins University Press, and she is a tenured, full professor at one of Michigan's largest public universities.[x] From 1985-1992, the Council for Economic Opportunities and the Cleveland Foundation funded a demonstration school, Visions for Children, implementing her ideas.

A second common theme is of filling black children's heads with so many lies that it becomes impossible for any honest educator of any race to teach them, or for any honest white person even to have an intelligent conversation with them. As a result, the students, of whatever age, become ineducable. And so we have stories of black college students writing notes during lectures given by the occasional honest white professor, and marking all the professor's statements as lies in their notebooks.

The Afrocentric/black supremacist dispensation now includes both the schools and higher education. It is institutionally anchored in school districts in which blacks are a minority (Portland and Seattle) and those which are black-dominated (Detroit, Washington, D.C., Atlanta, etc.). Likewise, it prevails in black-dominated colleges such as the City College of New York, Temple University, Chicago State University, and private Howard University, but is also a powerful presence in predominantly white schools such as Wellesley College.[xi]

Had the Afrocentrists promoting the 1996 Oakland (CA) ebonics resolution succeeded, teachers of black children would routinely be getting paid more than teachers of white children.

I wrote above of the abuse that black educators variously heap on or encourage others to heap on white students and educators. Black educators also are much more likely to abuse black students.

Then-New York Newsday reporter Emily Sachar's 1991 book, Shut Up and Let the Lady Teach: A Teacher's Year in a Public School,[xii] chronicled her experiences teaching math the previous year in Brooklyn's predominantly black, Walt Whitman Intermediate School. Sachar observed many black teachers routinely beating children, which was and still is illegal in New York State. A white colleague told Sachar, "[I]f a white teacher did some of the things the black teachers do, he'd be hauled off in handcuffs or a straitjacket."[xiii]



Hire Black


Black supremacists insist that it is essential that black children see black "role models." However, the scandalous lesson black educators have imparted impart is that one can be corrupt, semi-illiterate, and racist, and still get an important job, as long as one is the correct color, and has the correct politics.




Central to the movement pushing for "Ebonics" is the "principle," as enunciated by Afrocentric educators such as Washington University professor Robert L. Williams, that it is immoral for white teachers to correct black students' English. And yet, black educators do not correct them, either. (Prof. Williams coined the term "ebonics," by combining "ebony" and "phonics.")

In July 2005, the San Bernardino, CA school district revived the discredited practice of teaching English through ebonics (underclass black dialect). California State University at San Bernardino sociology professor Mary Texeira said, "'Ebonics is a different language, it's not slang as many believe…. These students should be taught like other students who speak a foreign language….

"Texeira said research has shown that students learn better when they fully comprehend the language they are being taught in."

"Ebonics" is not a foreign language, and the "research" Prof. Texeira referred to does not exist. In fact, in experiments carried out by ebonics enthusiast professors John and Angela Rickford on working-class and poor East Palo Alto, CA children, all of the groups of black children who used standard English (SE) readers were reported to have scored higher, in one case, 94.4 percent higher on reading comprehension tests, than black children who used "Ebonics" readers.[xiv]

Most Americans first heard of "Ebonics" via news reports on the resolution enacted on December 18, 1996, by the Oakland (CA) Unified School District, [xv] and which the San Bernardino program seeks to repeat. "Ebonics" was earlier known as "black English"[xvi] and is referred to by linguistics professors as "African American Vernacular English" or "AAVE."

The vast majority of Americans of all races consider so-called Ebonics slang or broken English. They have been opposed by leftist and Afrocentric professors and educators, who torture logic, abuse arcane, academic jargon, steadfastly refuse to publicly give examples of "Ebonics," and who charge against any critic giving an example of AAVE, that the example in question "isn't Ebonics!" The leftists maintain that lower black dialect is the equal of SE, while the Afrocentrists insist that the former is superior to the latter.

The Oakland plan ignited a national firestorm from whites and blacks alike, and eventually was officially gutted, with its main proposal, to teach black children in lower class dialect, withdrawn.[xvii] This time around, In contrast, the national media have protected the proposed San Bernardino ebonics program behind a wall of silence.

The original Oakland ebonics resolution spoke of black English as a "genetically based," "African" language. The revised resolution also removed the term "genetic."[xviii] that claim was false.

America's white academic left, which uncritically supports Afrocentrism, including teaching in ebonics, vehemently denies the reality of race, I.Q., and the effects of genetics on intelligence and behavior. Conversely, for Afrocentrists, there is nothing to reality but race, and all things human, including intelligence and behavior, are genetically determined by race.

The two passages that follow come from the readers used in the Rickfords' experiments referred to above, as reproduced in their article.



"Ebonics" Version


     This here little Sister name Mae was most definitely untogether. I mean, like she didn't act together. She didn't look together. She was just an untogether Sister.

     Her teacher was always sounding on her 'bout day dreaming in class. I mean, like, just 'bout every day the teacher would be getting on her case. But it didn't seem to bother her none. She just kept on keeping on. Like, I guess daydreaming was her groove. And you know what they say: "don't knock your Sister's groove." But a whole lotta people did knock it. But like I say, she just kept on keeping on.

     One day Mae was taking [sic] to herself in the lunch room. She was having this righteous old conversation with herself. She say, "I wanna be a princess with long golden hair." Now can you get ready for that? Long golden hair!

     Well, anyway, Mae say, "If I can't be a princess I'll settle for some long golden hair. If I could just have me some long golden hair, everything would be all right with me. Lord, if I could just have me some long golden hair."



SE Version


     "What is the capital of California, Mae?" asked Miss Carter.

     Mae shook her hear, trying to wake up. She was off in another world. She shook her head again and said, "I don't know."

     "Dreaming again, Mae?" asked Miss Carter.

     "Yes, I …" But before she could finish what she was saying, she was dreaming again. She dreamed that she was a beautiful princess with golden hair. Men came from miles around to admire her beauty.

     Ring! It was time for recess. The boys and girls ran outside to eat their snacks and talk and play ball. Mae began unwrapping her peanut butter sandwich. It was the fourth time she'd had peanut butter this week. She took one bite and dropped the rest into the garbage can. "I don't need it anyway. I've got my dreams."

     Two girls ran by chanting, "Dreamy Mae! Dreamy Mae!" Mae didn't hear them. She was dreaming that she was a princess with beautiful golden hair.


The above materials were "designed for the seventh grade." (The students on whom the Rickfords used them were in the sixth grade.) While such material is inappropriate for children of any age, one wonders what the students studying it did during their previous seven or eight years of schooling, and how a white teacher's expectations could be any lower than the Rickfords.'


The ebonics movement renews the tradition of slavery, in which it was illegal to teach blacks English – only now, the slave masters are black!



Black Fantasy Science and History


Black "science," as noted above, proposes a Nazi-style pseudo-biology, whose most influential proponent is Dr. Frances Cress Welsing.[xix] The character of Afrocentric history is no less fictional or mendacious.


In Shut Up and Let the Lady Teach, Emily Sachar recounted the case – typical for that school – of a militant, black social studies teacher in Brooklyn's predominantly black, Walt Whitman Intermediate School, who told her students, "I don't know what those Italians in Howard Beach are so upset about. Don't they know they're black? Don't they know they're descended from black people? The Italians came from Ethiopia."[xx]


Over the past forty years or so, thousands of black teachers have variously taught their students whatever flew into their heads at the moment that made blacks sound superior and whites inferior, or more organized fairy tales, such as those asserting that ancient Egyptians were "black," piloted motorized "gliders," invented "electricity," and had "extrasensory powers."[xxi]


The aforementioned fantasies and others like them have spread via the writings and lectures given by Afrocentric "melanin scholars," long popular with black public school teachers. Such notions began spreading beyond black-dominated schools in 1987, through the racist Portland African American Baseline Essays curriculum published by the Portland, WA schools.[xxii]


Afrocentrists have rewritten world history, stealing credit for most great cultural and intellectual achievements and scientific discoveries and technological innovations[xxiii] in Europe, India, China and the Americas from non-blacks, and giving it to blacks. And this fraudulent history is taught at every educational level, from elementary school to Ph.D. programs. When Afrocentrists speak of a "stolen legacy," they are projecting their own thievery onto whites.[xxiv]


Afrocentric "historians" have claimed variously that Cleopatra (J.A. Rogers, John Henrik Clarke[xxv]) and Socrates (Martin Bernal[xxvi]) were black; that black African explorers discovered the Americas before Columbus did, and that the ancient civilizations of the Americas (e.g., the Aztecs, Mayans, and Olmecs) were actually black achievements (Ivan Van Sertima[xxvii]).


As classicist, Prof. Mary Lefkowitz, the greatest debunker of Afocentrism has observed,


"In effect, Afrocentrists are demanding that ordinary historical methodology be discarded in favor of a system of their own choosing. This system allows them to ignore chronology and facts if they are inconvenient for their purposes. In other words, their historical methodology allows them to alter the course of history to meet their own specific needs."[xxviii]


In 1999 Dr. Jack Felder, a black self-described historian and New York City public school teacher, co-hosted a forum at CUNY's black supremacist Medgar Evers College discussing the PBS TV series, Wonders of the African World. Dr. Felder said that Egypt was established by blacks; the first President of the United States was not George Washington but a black man named John Hanson; blacks must be taught only by other blacks; and "America is not going to encourage the development of an African historian because 'to make a true African historian is to make an enemy.'"[xxix]



Schools of Sedition

One might just as well say, 'To make a true African is to make an enemy.' And black-dominated public schools are in the business of doing just that.

On January 14, 2002, someone found the Afrocentrist "Black Pledge of Allegiance" posted on Oklahoma City, OK's Millwood School District website: "We pledge allegiance to the red black and green, our flag, our symbol of eternal struggle, and to the land we must obtain, one nation of Black people with one God for us all. Totally united in the struggle for Black love, Black freedom and Black determiniation [sic]."


The reader posted the "pledge" on the conservative Free Republic Web site,[xxx] thus igniting a firestorm of criticism among conservatives posting to Web sites and blogs, writing letters of protest to Millwood District Superintendent Dr. Gloria Griffin,[xxxi] and articles in the conservative media variously exposing and criticizing Millwood District school officials.[xxxii] Meanwhile, the socialist mainstream media largely ignored the matter.


Dr. Griffin was reportedly "dumbfounded" by complaints about the pledge, and despite admitting that it was detrimental to students' education, vowed to retain it.

"[Dr. Griffin] also agrees with critics who say featuring the black pledge on the Website is counterproductive to education, but she stands by the decision to post it nonetheless….

"'Other than being the target of misinformation, I don't know what to make of this,' she says. 'Something has been taken out of context. As a result, it really borders on slander.'"[xxxiii]

Far from being fired or punished, in 2004, Dr. Griffin was rewarded by being elected to the board of directors of the National Federation of State High School Associations.[xxxiv]


The black pledge was written by Ron Everett alias Maulana Karenga alias Ron Karenga, the founder of the violent, black separatist group United Slaves, a violent rival of the murderous Black Panthers. Everett/Karenga eventually served time in prison for kidnapping and torturing two of his female followers. Being convicted of a violent felony did not stand in the way, however, of his being hired as a professor, given tenure, and made the head of the Black Studies Department at California State University at Long Beach.[xxxv] Everett/Karenga retired in 2002.


Note that the red, green, and black flag ("Red is for the Blood. Black is the Black People. Green is for the Land."[xxxvi]) cited in the pledge was designed by Jamaican-born black supremacist leader Marcus Garvey (1887-1940), founder of the "Back-to-Africa" movement. Garvey sought to lead blacks in a worldwide racial Armageddon, in which they would kill all whites, and take their place as the world's dominant race.


Today, black supremacists all over America proudly wear black, red, and green clothing and accessories to identify themselves as such, often with gold or yellow added, in reference to the "sun people," and see in the red, black, and green flag "the symbol of devotion for African people in America to establish an independent African nation on the North American Continent."[xxxvii]


The Kwanzaa Information Center proclaims,


"The Red, or the blood, stands as the top of all things. We lost our land through blood; and we cannot gain it except through blood. We must redeem our lives through the blood. Without the shedding of blood there can be no redemption of this race." [xxxviii]


Dr. Griffin must have forgotten the part about bloodshed.


In Shut Up and Let the Lady Teach, Emily Sachar recounts Walt Whitman Intermediate School's principal, a racist, black incompetent named Claude Winfield, who would read something to students every morning "from our history and culture" – black history and culture.[xxxix]


Every year during Black History Month, Principal Winfield would play James Weldon Johnson's black separatist "national anthem," "Lift Ev'ry Voice and Sing."[xl] Years earlier an Irish Catholic teacher had refused to stand up, in spite of Principal Winfield's orders. "That is not my anthem and I will not stand up for it, any more than I will stand for the playing of the French anthem or the Canadian anthem. Besides, what is this Black Anthem? What country is it for?"[xli]


What country, indeed?


And things have gotten much worse since 1990. 




[ii] Daa'iya Lomax Sanusi, "No Paralysis of Analysis from Dr. Leonard Jeffries," The Black World Today, last updated 14 June 2006.


[iii] James Traub, City on a Hill: Testing the American Dream at City College (Reading, MA: Addison Wesley, 1994), 244.

[iv] Irving Howe, World of Our Fathers: The Journey of the East European Jews to America and the Life They Found and Made (Galahad Books, 1994), 280-286.

Nicholas Stix, "Experiment of Open Admissions Comes Back to Haunt CUNY," Insight on the News, 16 August 1999.

James Traub, City on a Hill: Testing the American Dream at City College, op. cit., 21-41.

[v] Joseph Berger, "Professors' Theories on Race Stir Turmoil at City College," New York Times, 20 April 1990.

Like Louis Farrakhan and other leaders of black terrorist groups, such as the late Sonny Carson, Prof. Leonard Jeffries does not read exhaustively researched, closely argued academic papers, but rather gives rambling speeches without notes in which he staggers from one hate-and-fantasy-filled obsession to another. Although Jeffries claimed that he was going to write a book about his legal case, he has to my knowledge never published  so much as a book review or op-ed essay, since being granted a Ph.D. in political science from Columbia University during the late 1960s, for an as yet unpublished dissertation on the politics of the Ivory Coast. Records and recordings of some of his speeches give no evidence of his being conversant in black American or African history.

Leonard Jeffries lives in such an upside-down moral and cognitive world, that according to a black supremacist Web site, he and his wife are proud to have helped the late Alex Haley do "research" in the writing of Haley's book, Roots, for which Haley thanked them in a reprinted note. Roots, which Haley claimed to be the true history of his family, going back to Africa, was exposed as a mix of massive plagiarisms from two other authors' novels, and original fabrications by Haley, whom liberal journalist Philip Nobile helped to expose, and whom Nobile dubbed "the greatest literary scoundrel of the 20th century." (According to Nobile, Haley was caught perjuring himself on the stand, and had to pay white novelist Harold Courlander $650,000 for plagiarizing Courlander's novel, The African.)

Given Roots' discredited status, one wonders wherein the Jeffrieses' contribution consisted.

"Leonard Jeffries Biographical Information," Africa Within, viewed 19 June 2006. According to the Web site, the material is "Taken from the 'Meet the NEWARKERS' article from The NEWARKERS."

Philip Nobile, "FOR HISTORY'S SAKE: THREE PULITZERS THAT SHOULD BE REVOKED: A talk given at the Columbian University graduate student conference, 'History of Activism – History as Activism,'" Moby Lives, 5 April 2002.

[vi] Dinesh D'Souza, Illiberal Education: The Politics of Race and Sex on Campus, (New York: Vintage Books, 1992), 7.

[vii] "The Cress Theory of Color-Confrontation and Racism (White Supremacy)," in Frances Cress Welsing, The Isis Papers: The Keys to the Colors (Chicago: Third World Press, 1991), 1-16.

[viii] Fred Siegel, The Future Once Happened Here: New York, D.C., L.A., and the Fate of America's Big Cities, op. cit., 44.


[ix] Janice Hale-Benson, Black Children: Their Roots, Culture, and Learning Styles (Baltimore: The Johns Hopkins University Press, 1986, rev. ed.), 154.

[x] Teacher Education Division, faculty, Wayne State University.

[xi] Mary Lefkowitz, Not Out of Africa: How Afrocentrism Became an Excuse to Teach Myth as History (New York: Basic Books, 1996), 2-4. The main promoter of Afrocentrism at Wellesley College has been a black supremacist professor named Tony Martin.


[xii] Emily Sachar, Shut Up and Let the Lady Teach: A Teacher's Year in a Public School (New York: Poseidon Press, 1991).


[xiii] Ibid., 183.

[xiv] John R. Rickford and Angela A. Rickford, "Dialect Readers Revisited," Linguistics and Education, Volume 7, Issue 2, 1995: 107-128.

[xv] "The Oakland Ebonics Resolution," in Lisa Delpit and Theresa Perry, eds., The Real Ebonics Debate: Power, Language, and the Education of African-American Children (Boston: Beacon Press, 1998), 143-145.

[xvi] J.L. Dillard, Black English: Its History and Usage in the United States (New York: Vintage Books, 1973).


Nicholas Stix, "Black English," Chronicles: A Magazine of American Culture, August 1995.

Nicholas Stix, "Students Hooked on 'Ebonics' Are Being Groomed for Failure," Insight on the News, 3 June 2002.

[xvii] Ibid., 146-147.


[xviii] Nicholas Stix, "Ebonics: Bridge to Illiteracy," Liberty, July 1997: 46-50.


[xix] However, it is not Dr. Welsing, but an American black calling himself Jawanza Kunjufu, who has most successfully promoted Welsing's ideas, in the first of a wildly profitable series of four pamphlets (later reprinted as a book), all entitled Countering the Conspiracy to Destroy Black Boys. (On occasion, Kunjufu refers to himself as "Dr.," though he has never said who awarded him his degree. It is a custom among black supremacists of dubious learning to refer to themselves or other respected but modestly educated members of their ilk as "Dr.")


Jawanza Kunjufu has crisscrossed the country for years, giving talks – at taxpayer expense – at black-dominated public schools, and has appeared as a guest on The Oprah Winfrey Show. Though there are no public statistics, Countering the Conspiracy to Destroy Black Boys has surely sold hundreds of thousands of copies.


Jawanza Kunjufu, Countering the Conspiracy to Destroy Black Boys (Chicago: African American Images, 1985, rev. ed.).


[xx] Emily Sachar, Shut Up and Let the Lady Teach: A Teacher's Year in a Public School (New York: Poseidon Press, 1991), 180.  


[xxi] Bernard Ortiz De Montellano, "Multicultural Pseudoscience: Spreading Scientific Illiteracy Among Minorities," Skeptical Inquirer, Fall 1991.

[xxii] Ibid.

[xxiii] William J. Blasi, "Blacking the Profession: When History goes Afro-centric," American Renaissance, Vol. 11, No. 7, July 2000.

[xxiv] George G.M. James, Stolen Legacy: Greek Philosophy is Stolen Egyptian Philosophy, foreword and study questions by Molefi Kete Asante (African American Images, 2001).


[xxv] Ibid., 36-42.


[xxvi] Ibid.


[xxvii] Ivan Van Sertima, They Came Before Columbus: The African Presence in Ancient America (New York: Random House, 1976).


[xxviii] Mary Lefkowitz, Not Out of Africa: How Afrocentrism Became an Excuse to Teach Myth as History, op cit., 7.


[xxix] William J. Blasi, "Blacking the Profession: When History goes Afro-centric," op. cit.


[xxx] "Oklahoma City School Children Pledge Allegence [sic] To BLACK Flag!,", 16 January 2002.


The link to the "black pledge" has since been disabled ( Students.htm).


[xxxii] Rod Dreher, "Losing Our History: Ideology trumps truth," National Review Online, 17 January 2002.


Ellen Sorokin, "Pledge politics: 'black pledge of allegiance' on a school Website riles critics, who call it divisive," Insight on the News, 4 March 2002.


[xxxiii] Ibid. Apparently, Dr. Griffin did not understand that the truth is an absolute defense against the charge of "slander," or that slander applies only to defamatory spoken statements.


[xxxiv] "Gloria Griffin – Honors," School Administrator, February, 2004.


[xxxv] William Norman Grigg, "The True Spirit of Kwanzaa," The New American, Vol. 15, No. 26, December 20, 1999.


[xxxvi] "Feel Good," Kwanzaa Information Center.


[xxxvii] Ibid.


[xxxviii] Ibid.


[xxxix] Emily Sachar, Shut Up and Let the Lady Teach: A Teacher's Year in a Public School, op. cit., 191.


[xl] James Weldon Johnson, "Lift Ev'ry Voice and Sing," Black Web Portal.


[xli] Emily Sachar, Shut Up and Let the Lady Teach: A Teacher's Year in a Public School, op. cit., 185-186.

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