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By William, Archbishop of Tyre

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Yes. " 5. Richard H. Popkin, "The Philosophical Basis of Eighteenth-Century Racism" in Racism in the Eighteenth Cenrury, ed. Harold E. Paglim (Cleveland: The Press of Case Western Reserve University, 1973), 246. 6. Georg Wilhelm Friedrich Hegel, The Philosophy of History, with an Introduction by C. J. , 1956), 91. 7. , 95. 1┬░ Hume and Hegel are not primarily important because they committed historicide relative to African history, but they stand out as being representative and reflective of Western prejudice and moral arrogance, allegedly standing at the summit of history, peering down on "primitive" and "savage" Africans, using their particular culture as both judge and jury of African people.

Black historians, theoreticians, and so on must join hands to develop an African interpretation of history that will assist us in the formation of an international theory capable of winning the support of the masses of black people in America and the rest of the black world. Such a theory must have a philosophy and an organizational program that explains the goals of Africans in America, our aspirations, desires, and hopes in relationship with other Africans throughout the world. 2. This international theory must be one that serves as an effective instrument for serious study of black mass organizations in the United States,Africa, the Caribbean, and elsewhere.

It is used every day in the most serious written works, lectures, discussions, and debates with little or no critical examination of what the term means. In general, let us define history, for the moment, as organized knowledge of any and all past timdspace events based on the point of view of a body of authorities whose individual members or membership arrange those accumulated events within the context of some kind of systematic whole based on their beliefs about thefuture. Out of this context, then, history is supposed to answer questions about human action in the past, present, and future.

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