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Our Philosophy

Blacktown, N.e.w.b.i.a is a virtual and physical location constantly expanding, and it is a financial, spiritual, and cultural movement that has its foundation in Alkebulan (African) Philosophy.

 All institutions and organizations have established their programs/projects around a particular philosophy.

The philosophy is seen, taught, and reinforced in diverse ways to ultimately drive the essence of the organization/movement. BTN has embraced Alkebulan African Philosophy as its basis for advancing its purpose. A brief review of one author’s perspective on African Philosophy is proper:

African philosophy transcends political statements and emancipatory rhetoric both in its critical approach and in its own specific content. In the course of its prolonged struggle for existence, it has subjected the very pillars of European intellectual achievements to a radical and rigorous critique. As a result of this, African philosophy, in its current form, is as much about European philosophy as it is about African thought. Indeed, the discipline was constituted largely in opposition to European philosophy. Admittedly, this was often done in essentialist terms: assuming unitary, monolithic traditions on both sides, each having certain salient features which mutually formed binary oppositions. This essentialist thinking remains part of the heritage of African philosophy and many African and Africanist philosophers have exerted themselves in challenging such clear-cut binaries. Yet, the undeniable asset of this history lies in the fact that African philosophy has, in this convoluted search for its own definition and ‘identity’ (Masolo 1994), questioned all the hitherto largely unquestioned assumptions of European philosophy, or indeed philosophy as such, both as an intellectual practice and as a scholarly discipline.

In questioning the nature of European philosophy, African philosophy questions the idea of philosophy itself as a universal human activity. It also questions the self-image of philosophy as a prejudice-free, ahistorical form of knowledge. In questioning its own origins, African philosophy questions the origins of European philosophy. It reverses the historical primacy of philosophical discourse and shifts the beginnings of philosophical thought away from Greece into Ancient Egypt, a civilization on the border of the Mediterranean Sea like Ancient Greece, but rooted in the African soil.

In questioning its form, African philosophy questions the very canons of European philosophy: not only the canonical figures of European philosophical discourse are inspected but also the genres of philosophy. African philosophy brings new genres into the arena of philosophical debates. In analysing proverbs or poems, it explores the way literature mediates experience and our conceptualization of it. In questioning the role of writing and of orality in philosophical thinking, African philosophy rediscovers for philosophy the magic of the spoken word (Oluwole 1999). ***
African philosophy transcends political statements and emancipatory rhetoric both in its critical approach and in its own specific content. In the course of its prolonged struggle for existence, it has subjected the very pillars of European intellectual achievements to a radical and rigorous critique. As a result of this, African philosophy, in its current form, is as much about European philosophy as it is about African thought. Indeed, the discipline was constituted largely in opposition to European philosophy. Admittedly, this was often done in essentialist terms: assuming unitary, monolithic traditions on both sides, each having certain salient features which mutually formed binary oppositions. This essentialist thinking remains part of the heritage of African philosophy and many African and Africanist philosophers have exerted themselves in challenging such clear-cut binaries. Yet, the undeniable asset of this history lies in the fact that African philosophy has, in this convoluted search for its own definition and ‘identity’ (Masolo 1994), questioned all the hitherto largely unquestioned assumptions of European philosophy, or indeed philosophy as such, both as an intellectual practice and as a scholarly discipline.
African philosophy transcends political statements and emancipatory rhetoric both in its critical approach and in its own specific content. In the course of its prolonged struggle for existence, it has subjected the very pillars of European intellectual achievements to a radical and rigorous critique. As a result of this, African philosophy, in its current form, is as much about European philosophy as it is about African thought. Indeed, the discipline was constituted largely in opposition to European philosophy. Admittedly, this was often done in essentialist terms: assuming unitary, monolithic traditions on both sides, each having certain salient features which mutually formed binary oppositions. This essentialist thinking remains part of the heritage of African philosophy and many African and Africanist philosophers have exerted themselves in challenging such clear-cut binaries. Yet, the undeniable asset of this history lies in the fact that African philosophy has, in this convoluted search for its own definition and ‘identity’ (Masolo 1994), questioned all the hitherto largely unquestioned assumptions of European philosophy, or indeed philosophy as such, both as an intellectual practice and as a scholarly discipline.
Finally, in revealing the political roots and the pragmatic nurturing grounds of traditions of philosophy as well as specific philosophical systems of beliefs, African philosophy questions the political and economic motifs behind the presumably disinterested and unbiased philosophical discourse. This position vis-à-vis European philosophy gives African philosophy a very specific status. African philosophy is seen as a philosophy containing and overcoming European philosophy. As Lewis Gordon states: ‘African philosophy is broader in scope than Western philosophy because it includes the Western in its self-articulation. In practice Western philosophy may be a subset of African philosophy’ (Gordon 1997, 145, emphasis original).
However, we should not ignore the autonomy of African philosophy: irrespective of its complex relationship to European philosophy it constitutes a rich intellectual field with a great inner diversity. It presents original perspectives on humanity, on knowledge and truth, and on the world as such. To understand and develop especially these trends of African philosophy which are independent of Western philosophy, it is important to understand how African traditions of thought are anchored in African cultures, histories, literatures, and internal power dynamics. It is in particular in this direction that this volume strives to expand and enrich the discipline. It contains contributions to several areas of African philosophy: the history of African philosophy (Graness); political philosophy (Kasanda, Marzagora, and Žák); and the intersection between philosophy and literature (Coughlin, Rettová, and Vierke). https://www.tandfonline.com/doi/full/10.1080/13696815.2016.1159123
As a result, our Inhabitants will be equipped to pursue and achieve the change that the world is eagerly awaiting through their dedication and preparation. We must possess the knowledge to do what advances us (Function), and we must be an example in our deeds (Operate) and thereby be empowered to demonstrate and show (Live) what is expected.

Therefore, we believe that:

Individuals, communities and organizations can practice, function, and operate

Building capacity for personal and community growth are essential

Assessing needs through practical methods will produce effective and efficient strategies
Building healthy communities will have immediate and long-term generational impacts
Eliminating unhealthy products and practices produces communities with meaningful assets
Promoting culturally competent and financially literate communities
Conducting advocacy research and community audits
Developing and implementing strategies for long-term sustainability

Our Core Values

We cannot start over, but we can start afresh. The future is ours to dream and for us to make real. BTN is committed to ensuring that it operates in a manner that will hold each leader, administrator, Inhabitant, stakeholder and others to a standard where excellence is never compromised.

BTN will contribute to its community and the world by becoming a model where Inhabitants and others will understand and appreciate the needs of others. They will know how to bridge the gaps between deficits and assets. They will be committed to view the world as it is and how it may become. The world is what some of us wish it should not be. It is also what some of us wish it could be. Before the end of the day, we are all better when we see ourselves in others who look, think and believe like us and also who are different from us.

  • 1
    Service

    We practice this Core Value when we meet the needs of our community;

  • 2
    Responsibility

    We practice this Core Value when our behavior is affirmed in carrying through with duties that have been agreed upon or expected.

  • 3
    Loyalty

    We practice this Core Value when we remain in words and in actions with people through situations without departure when flight is an easier choice.

  • 4
    Integrity

    We practice this Core Value when we demonstrate firm completeness and openness without reservation to alternative options.

  • 5
    Honesty

    We practice this Core Value when all of our behavior exemplifies truthful, straightforwardness and consistency avoiding fraud, deceit and misrepresentation.

  • 6
    Perseverance

    We practice this Core Value when in the face of much difficulty and the convenience of not staying, we do not yield.

  • 7
    Authenticity

    We practice this Core Value when we elect to be real in all circumstances to avoid misconceptions and allow for clarity to prevail against falsehoods.

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