Tagged: district
Commission 152
NACOTCHTANK’S
152d CORPS
بيت مدرسة
בית מדרש
The Preceptory of
The 1st Ecclesiastic College at
Nacotchtank, Ouachita District,
5th International Worker’s Ass’n
and
2nd Organization of Afro-American Unity
CURRICULAR OPERATIONS RESEARCH & PUBLICATIONS SERVICES (CORPS)
DIVISION OF THE POLITICAL BUREAU OF EDUCATION (POLITBURO), FLF-DAO
The Governor of the Society of the New Syllabus (N∴S∴) at Nacotchtank-on-Potomac (Anacostia) District of Ouachita (Washington, District of Columbia), Furthest West (al-Maghreb al-Aqsa) To All To Whom These Presents Come, Sends Greeting and Peace:—
Know ye by these presents that there is a decentralized autonomous organization (DAO) of people, in the nature of firm league of friendship (FLF), which is engaged in the business of self-education, -operation, and -development (Autodidactus), and that this society (Universitas) is organized into associations (Collegia) constituted by assemblies (Ecclesia) committed to certain trades or subject matters (Syndici).
(b) There is hereby established the second wave of the Organization of Afro-American Unity for the purposes enumerated by the Most Honorable el-Hajj Malik el-Shabazz (a.k.a. Malcolm X) (our “Founder”).
(c) The words of our Founder are incorporated herein by reference:
Program of the Organization of Afro-American Unity
Malcolm X, et al. (taken from the Malcolm X Museum)
Note: this was originally supposed to be presented on Feb. 15, but since Malcolm’s home was fire-bombed, this was delayed for a week — Feb. 21, [1965] to be exact — the day he was assassinated…
(1) PREAMBLE
Pledging unity…
Promoting justice…
Transcending compromise…
(a) We, Afro-Americans, people who originated in Africa and now reside in America, speak out against the slavery and oppression inflicted upon us by this racist power structure. We offer to downtrodden Afro-American people courses of action that will conquer oppression, relieve suffering, and convert meaningless struggle into meaningful action.
(b) Confident that our purpose will be achieved, we Afro-Americans from all walks of life make the following known:
(2) ESTABLISHMENT
(a) Having stated our determination, confidence, and resolve, the Organization of Afro-American Unity is hereby established on the 15th day of February, 1965, in the city of New York.
(b) Upon this establishment, the Afro-American people will launch a cultural revolution which will provide the means for restoring our identity that we might rejoin our brothers and sisters on the African continent, culturally, psychologically, economically, and share with them the sweet fruits of freedom from oppression and independence of racist governments.
(1) The Organization of Afro-American Unity welcomes all persons of African origin to come together and dedicate their ideas, skills, and lives to free our people from oppression.
(2) Branches of the Organization of Afro-American Unity may be established by people of African descent wherever they may be and whatever their ideology — as long as they be descendants of Africa and dedicated to our one goal: freedom from oppression.
(3) The basic program of the Organization of Afro-American Unity which is now being presented can and will be modified by the membership, taking into consideration national, regional, and local conditions that require flexible treatment.
(4) The Organization of Afro-American Unity encourages active participation of each member since we feel that each and every Afro-American has something to contribute to our freedom. Thus each member will be encouraged to participate in the committee of his or her choice.
(5) Understanding the differences that have been created amongst us by our oppressors in order to keep us divided, the Organization of Afro-American Unity strives to ignore or submerge these artificial divisions by focusing our activities and our loyalties upon our one goal: freedom from oppression.
(3) BASIC AIMS AND OBJECTIVES
(A) Self-determination
(1) We assert that we Afro-Americans have the right to direct and control our lives, our history, and our future rather than to have our destinies determined by American racists, we are determined to rediscover our true African culture, which was crushed and hidden for over four hundred years in order to enslave us and keep us enslaved up to today…
(2) We, Afro-Americans — enslaved, oppressed, and denied by a society that proclaims itself the citadel of democracy, are determined to rediscover our history, promote the talents that are suppressed by our racist enslavers, renew the culture that was crushed by a slave government and thereby — to again become a free people.
(B) National unity
(1) Sincerely believing that the future of Afro-Americans is dependent upon our ability to unite our ideas, skills, organizations, and institutions…
(2) We, the Organization of Afro-American Unity pledge to join hands and hearts with all people of African origin in a grand alliance by forgetting all the differences that the power structure has created to keep us divided and enslaved. We further pledge to strengthen our common bond and strive toward one goal: freedom from oppression.
(4) THE BASIC UNITY PROGRAM
(a) The program of the Organization of Afro-American Unity shall evolve from five strategic points which are deemed basic and fundamental to our grand alliance. Through our committees we shall proceed in the following general areas.
(I) Restoration
(1) In order to enslave the African it was necessary for our enslavers to completely sever our communications with the African continent and the Africans that remained there. In order to free ourselves from the oppression of our enslavers then, it is absolutely necessary for the Afro-American to restore communications with Africa.
(2) The Organization of Afro-American Unity will accomplish this goal by means of independent national and international newspapers, publishing ventures, personal contacts, and other available communications media.
(3) We, Afro-Americans, must also communicate to one another the truths about American slavery and the terrible effects it has upon our people. We must study the modern system of slavery in order to free ourselves from it. We must search out all the bare and ugly facts without shame for we are still victims, still slaves — still oppressed. Our only shame is believing falsehood and not seeking the truth.
(4) We must learn all that we can about ourselves. We will have to know the whole story of how we were kidnapped from Africa; how our ancestors were brutalized, dehumanized, and murdered; and how we are continually kept in a state of slavery for the profit of a system conceived in slavery, built by slaves and dedicated to keeping us enslaved in order to maintain itself.
(5) We must begin to reeducate ourselves and become alert listeners in order to learn as much as we can about the progress of our motherland — Africa. We must correct in our minds the distorted image that our enslaver has portrayed to us of Africa that he might discourage us from reestablishing communications with her and thus obtain freedom from oppression.
(II) Reorientation
(1) In order to keep the Afro-American enslaved, it was necessary to limit our thinking to the shores of America — to prevent us from identifying our problems with the problems of other peoples of African origin. This made us consider ourselves an isolated minority without allies anywhere.
(2) The Organization of Afro-American Unity will develop in the Afro-American people a keen awareness of our relationship with the world at large and clarify our roles, rights, and responsibilities as human beings. We can accomplish this goal by becoming well-informed concerning world affairs and understanding that our struggle is part of a larger world struggle of oppressed peoples against all forms of oppression. We must change the thinking of the Afro-American by liberating our minds through the study of philosophies and psychologies, cultures and languages that did not come from our racist oppressors. Provisions are being made for the study of languages such as Swahili, Hausa, and Arabic. These studies will give our people access to ideas and history of mankind at large and thus increase our mental scope.
(3) We can learn much about Africa by reading informative books and by listening to the experiences of those who have traveled there, but many of us can travel to the land of our choice and experience for ourselves. The Organization of Afro-American Unity will encourage the Afro-American to travel to Africa, the Caribbean, and to other places where our culture has not been completely crushed by brutality and ruthlessness.
(III) Education
(1) After enslaving us, the slave masters developed a racist educational system which justified to its posterity the evil deeds that had been committed against the African people and their descendants. Too often the slave himself participates so completely in this system that he justifies having been enslaved and oppressed.
(2) The Organization of Afro-American Unity will devise original educational methods and procedures which will liberate the minds of our children from the vicious lies and distortions that are fed to us from the cradle to keep us mentally enslaved. We encourage Afro-Americans themselves to establish experimental institutes and educational workshops, liberation schools, and child-care centers in the Afro-American communities.
(3) We will influence the choice of textbooks and equipment used by our children in the public schools while at the same time encouraging qualified Afro-Americans to write and publish the text books needed to liberate our minds. Until we completely control our own educational institutions, we must supplement the formal training of our children by educating them at home.
(IV) Economic security
(1) After the Emancipation Proclamation, when the system of slavery changed from chattel slavery to wage slavery, it was realized that the Afro-American constituted the largest homogeneous ethnic group with a common origin and common group experience in the United States and, if allowed to exercise economic or political freedom, would in a short period of time own this country. Therefore racists in this government developed techniques that would keep the Afro-American people economically dependent upon the slave masters — economically slaves — twentieth-century slaves.
(2) The Organization of Afro-American Unity will take measures to free our people from economic slavery. One way of accomplishing this will be to maintain a technician pool: that is, a bank of technicians. In the same manner that blood banks have been established to furnish blood to those who need it at the time it is needed, we must establish a technician bank. We must do this so that the newly independent nations of Africa can turn to us who are their Afro-American brothers for the technicians they will need now and in the future. Thereby we will be developing an open market for the many skills we possess and at the same time we will be supplying Africa with the skills she can best use. This project will therefore be one of mutual cooperation and mutual benefit.
(V) Self-defense
(1) In order to enslave a people and keep them subjugated, their right to self-defense must be denied. They must be constantly terrorized, brutalized, and murdered. These tactics of suppression have been developed to a new high by vicious racists whom the United States government seems unwilling or incapable of dealing with in terms of the law of this land. Before the emancipation it was the Black man who suffered humiliation, torture, castration, and murder. Recently our women and children, more and more, are becoming the victims of savage racists whose appetite for blood increases daily and whose deeds of depravity seem to be openly encouraged by all law enforcement agencies. Over five thousand Afro-Americans have been lynched since the Emancipation Proclamation and not one murderer has been brought to justice!
(2) The Organization of Afro-American Unity, being aware of the increased violence being visited upon the Afro-American and of the open sanction of this violence and murder by the police departments throughout this country and the federal agencies — do affirm our right and obligation to defend ourselves in order to survive as a people.
(3) We encourage the Afro-Americans to defend themselves against the wanton attacks of racist aggressors whose sole aim is to deny us the guarantees of the United Nations Charter of Human Rights and of the Constitution of the United States.
(4) The Organization of Afro-American Unity will take those private steps that are necessary to insure the survival of the Afro-American people in the face of racist aggression and the defense of our women and children. We are within our rights to see to it that the Afro-American people who fulfill their obligations to the United States government (we pay taxes and serve in the armed forces of this country like American citizens do) also exact from this government the obligations that it owes us as a people, or exact these obligations ourselves. Needless to say, among this number we include protection of certain inalienable rights such as life, liberty, and the pursuit of happiness.
(5) In areas where the United States government has shown itself unable and/or unwilling to bring to justice the racist oppressors, murderers, who kill innocent children and adults, the Organization of Afro-American Unity advocates that the Afro-American people insure ourselves that justice is done — whatever the price and by any means necessary.
(5) NATIONAL CONCERNS
(A) General terminologies:
(1) We Afro-Americans feel receptive toward all peoples of goodwill. We are not opposed to multiethnic associations in any walk of life. In fact, we have had experiences which enable us to understand how unfortunate it is that human beings have been set apart or aside from each other because of characteristics known as “racial” characteristics.
(2) However Afro-Americans did not create the prejudiced background and atmosphere in which we live. And we must face the facts. A “racial” society does exist in stark reality, and not with equality for Black people; so we who are nonwhite must meet the problems inherited from centuries of inequalities and deal with the present situations as rationally as we are able.
(3) The exclusive ethnic quality of our unity is necessary for self-preservation. We say this because our experiences backed up by history show that African culture and Afro-American culture not be accurately recognized and reported and cannot be respectably expressed nor be secure in its survival if we remain the divided, and therefore the helpless, victims of an oppressive society.
(4) We appreciate the fact that when the people involved have real equality and justice, ethnic intermingling can be beneficial to all. We must denounce, however, all people who are oppressive through their policies or actions and who are lacking in justice in their dealings with other people, whether the injustices proceed from power, class, or “race.” We must be unified in order to be protected from abuse or misuse.
(5) We consider the word “integration” a misleading, false term. It carries with it certain implications to which Afro-Americans cannot subscribe. This terminology has been applied to the current regulation projects which are supposed]y “acceptable” to some classes of society. This very “acceptable” implies some inherent superiority or inferiority instead of acknowledging the true source of the inequalities involved.
(6) We have observed that the usage of the term “integration” was designated and promoted by those persons who expect to continue a (nicer) type of ethnic discrimination and who intend to maintain social and economic control of all human contacts by means of imagery, classifications, quotas, and manipulations based on color, national origin, or “racial” background and characteristics.
(7) Careful evaluation of recent experiences shows that “integration” actually describes the proccess by which a white society is (remains) set in a position to use, whenever it chooses to use and however it chooses to use, the best talents of nonwhite people. This power-web continues to build a society wherein the best contributions of Afro-Americans, in fact of all nonwhite people, would continue to be absorbed without note or exploited to benefit a fortunate few while the masses of both white and nonwhite people would remain unequal and unbenefited.
(8) We are aware that many of us lack sufficient training and are deprived and unprepared as a result of oppression, discrimination, and the resulting discouragement, despair, and resignation. But when we are not qualified, and where we are unprepared, we must help each other and work out plans for bettering our own conditions as Afro-Americans. Then our assertions toward full opportunity can be made on the basis of equality as opposed to the calculated tokens of “integration.” Therefore, we must reject this term as one used by all persons who intend to mislead Afro-Americans.
(9) Another term, “negro,” is erroneously used and is degrading in the eyes of informed and self-respecting persons of African heritage. It denotes stereotyped and debased traits of character and classifies a whole segment of humanity on the basis of false information. From all intelligent viewpoints, it is a badge of slavery and helps to prolong and perpetuate oppression and discrimination.
(10) Persons who recognize the emotional thrust and plain show of disrespect in the Southerner’s use of “nigra” and the general use of “nigger” must also realize that all three words are essentially the same. The other two. “nigra” and “nigger” are blunt and undeceptive. The one representing respectability, “negro,” is merely the same substance in a polished package and spelled with a capital letter. This refinement is added so that a degrading terminology can be legitimately used in general literature and “polite” conversation without embarrassment.
(11) The term “negro” developed from a word in the Spanish language which is actually an adjective (describing word) meaning “black,” that is, the color black. In plain English, if someone said or was called a “black” or a “dark,” even a young child would very naturally question: “a black what?” or “a dark what?” because adjectives do not name, they describe. Please take note that in order to make use of this mechanism, a word was transferred from another language and deceptively changed in function from an adjective to a noun, which is a naming word. Its application in the nominative (naming) sense was intentionally used to portray persons in a position of objects or “things.” It stamps the article as being “all alike and all the same.” It denotes: a “darkie,” a slave, a subhuman, an ex-slave, a “negro.”
(12) Afro-Americans must re-analyze and particularly question our own use of this term, keeping in mind all the facts. In light of the historical meanings and current implications, all intelligent and informed Afro-Americans and Africans continue to reject its use in the noun form as well as a proper adjective. Its usage shall continue to be considered as unenlightened and objectionable or deliberately offensive whether in speech or writing.
(13) We accept the use of Afro-American, African, and Black man in reference to persons of African heritage. To every other part of mankind goes this measure of just respect. We do not desire more nor shall we accept less.
(B) General considerations:
(1) Afro-Americans, like all other people, have human rights which are inalienable. This is, these human rights cannot be legally or justly transferred to another. Our human rights belong to us, as to all people, through God, not through the wishes nor according to the whims of other men.
(2) We must consider that fact and other reasons why a proclamation of “Emancipation” should not be revered as a document of liberation. Any previous acceptance of and faith in such a document was based on sentiment, not on reality. This is a serious matter which we Afro-Americans must continue to reevaluate.
(3) The original root-meaning of the word emancipation is: “To deliver up or make over as property by means of a formal act from a purchaser.” We must take note and remember that human beings cannot be justly bought or sold nor can their human rights be legally or justly taken away.
(4) Slavery was, and still is, a criminal institution, that is: crime en masse. No matter what form it takes. subtle rules and policies, apartheid, etc., slavery and oppression of human rights stand as major crimes against God and humanity. Therefore, to relegate or change the state of such criminal deeds by means of vague legislation and noble euphemisms gives an honor to horrible commitments that is totally inappropriate.
(5) Full implications and concomitant harvests were generally misunderstood by our foreparents and are still misunderstood or avoided by some Afro-Americans today. However, the facts remain; and we, as enlightened Afro-Americans, will not praise and encourage any belief in emancipation. Afro-Americans everywhere must realize that to retain faith in such an idea means acceptance of being property and, therefore, less than a human being. This matter is a crucial one that Afro-Americans must continue to reexamine.
(6) WORLDWIDE CONCERNS
(a) The time is past due for us to internationalize the problems of Afro-Americans. We have been too slow in recognizing the link in the fate of Africans with the fate of Afro-Americans. We have been too unknowing to understand and too misdirected to ask our African brothers and sisters to help us mend the chain of our heritage.
(b) Our African relatives who are in a majority in their own country have found it very difficult to gain independence from a minority. It is that much more difficult for Afro-Americans who are a minority away from the motherland and still oppressed by those who encourage the crushing of our African identity.
(c) We can appreciate the material progress and recognize the opportunities available in the highly industrialized and affluent American society. Yet, we who are nonwhite face daily miseries resulting directly or indirectly from a systematic discrimination against us because of our God-given colors. These factors cause us to remember that our being born in America was an act of fate stemming from the separation of our foreparents from Africa; not by choice, but by force.
(d) We have for many years been divided among ourselves through deceptions and misunderstandings created by our enslavers, but we do here and now express our desires and intent to draw closer and be restored in knowledge and spirit through renewed relations and kinships with the African peoples. We further realize that our human rights, so long suppressed, are the rights of all mankind everywhere.
(e) In light of all of our experiences and knowledge of the past, we, as Afro-Americans, declare recognition, sympathy, and admiration for all peoples and nations who are striving, as we are, toward self-realization and complete freedom from oppression.
(f) The civil rights bill is a similarly misleading, misinterpreted document of legislation. The premise of its design and application is not respectable in the eyes of men who recognize what personal freedom involves and entails. Afro-Americans must answer this question for themselves: What makes this special bill necessary?
(g) The only document that is in order and deserved with regard to the acts perpetuated through slavery and oppression prolonged to this day is a Declaration of condemnation. And the only legislation worthy of consideration or endorsement by Afro-Americans, the victims of these tragic institutions, is a Proclamation of Restitution. We Afro-Americans must keep these facts ever in mind.
(h) We must continue to internationalize our philosophies and contacts toward assuming full human rights which include all the civil rights appertaining thereto. With complete understanding of our heritage as Afro-Americans, we must not do less.
(7) Committees of the Organization of Afro-American Unity:
(a) The Cultural Committee
(b) The Economic Committee
(c) The Educational Committee
(d) The Political Committee
(e) The Publications Committee
(f) The Social Committee
(g) The Self-Defense Committee
(h) The Youth Committee
(i) Staff committees: Finance, Fund-raising, Legal, Membership
Gallery
Resources
CURRICULAR OPERATIONS RESEARCH AND PUBLICATION SERVICES
PROVIDED BY THE GOVERNOR AND COMPANY OF
A FREELY ASSOCIATED SERVICE PROVIDER
CBA
Consolidated Business Act
An act to provide for a consolidated line of business conducted by NOVUS SYLLABUS LLC, a freely associated service provider, to the decentralized autonomous organization (DAO) of the people of the world, to provide a system to supplant the public schools and universities, and for other purposes.
Know all by these presents that there is hereby charted and established among the firm league of friendship of the decentralized autonomous organization of the people of the world a Company of:
بيت مدرسة
בית מדרש
Beth Midrash
153d CORPS
Curricular Operations Research and Publication Service
Division of the Political Bureau of Education
of the Universitas Autodidactus (UA) of the
Decentralized Autonomous Organization (DAO)
Whose Members and Officers shall be:
- The Preceptory (the Student Body; members) whose duty is to study and report on the sapiential law (“wisdom literature”; “mysteries”) of all ages.
- The Student Body President (and Vice President, if so desired) whose duty it is to represent the Student Body assembled, elected by the Preceptory.
- The Faculty, the elected officers of the Preceptory, including the Rapporteur, Parliamentary Ombudsman (PO), and Secretary Treasurer (“Sec’y Treas.”, aka “Bookkeeper”), whose duty is to guide and conduct the study and reportage of the sapiential law of all ages.
- The Preceptor (Chair of the Preceptory; Director of Curriculum) whose duty is to provide the instruction, interpretation, explanation, elaboration, and exegesis of the sapiential law of all ages.
ART. 2. This Company shall provide for the Policy, Praxis and Process of educational instruction in the UA of the DAO, and it shall be administered in fee by NOVUS SYLLABUS, L.L.C., a freely associated service provider (the “ministry” or the “server”).
ART. 3. The use of logos, trademarks, and other intellectual property identifying the UA and DAO which are copyrights of the server are subject to end-use licensure by the server.
ART. 4. As to the Members and Officers enumerated at Article 1 herein, the Synchronized Decentralized Autonomous Command System (SDACS) is incorporated herein by reference.
(Last Amended 15 Feb. 2024 as to Art. 4 and Art. 1)
Curricular Operations Research & Publication Services
Provided by the Governor and Company of:
Free Association
Nacotchtank lands recognized by DC government
By Antarah Crawley
WASHINGTON, DC — On Thursday, October 26, 2023, the District of Columbia (DC) Commission on the Arts and Humanities (CAH) held a regularly scheduled open public meeting via Webex which streamed via YouTube. The “October Full Commission Meeting” agenda which was circulated prior to the meeting included a certain item business:
“2. LAND ACKNOWLEDGEMENT | Recognizing the ancestral homelands of the Nacotchtank and Piscataway Peoples.”
As to this item of business, DC CAH Chairperson Reggie Van Lee remarked:
Every community owes its existence and vitality to generations from around the world who contributed their hopes, dreams, and energy to making the history that led to this moment. Some were brought here against their will, some were drawn to leave their distant homes in hope of a better life, and some have lived on this land for more generations than can be counted. Truth and acknowledgement are critical to building mutual respect and connection across all barriers of heritage and difference.
We begin this effort to acknowledge what has been buried by honoring the truth: we stand on the ancestral lands of the Nacotchtank and the Piscataway People[s]. We pay respect to their elders past and present. Please take a moment to consider the many legacies of violence, displacement, migration, and settlement that bring us together here today, and please join us in uncovering such truths in any and all public events and to use such truths to guide the legacy of this arts commission.
Reggie Van Lee, Chair, DC CAH
The laudable remarks of Chair Van Lee resonate like a monolithic bell from a mountaintop monastery throughout the diocese of N∴S∴ — they sound like they could have been written by the Director himself. Furthermore, the Director does not think it a coincidence that just earlier this month — right before the declaration of the Nacotchtank estate in Fides Publica Populi Mauretani (FPPM) — he was honored with a grant and Fellowship from this selfsame government agency.
The Director thinks it highly probable that ever since the deposit of Title 23 C.S.R. General Policy into the Library of the United Grand Lodge of England in September of 2018, the allies of the international masonic conspiracy have been monitoring the party of the N∴S∴ (which at that time was called the Moorish National Socialist Party); and perhaps they are attempting to incorporate the positions of the Third Wave Antimasonic Party platform in order to prevent a split in the Democratic party come 2024.
The Nacotchtank People, by and through its trustee N∴S∴, established the Public Trust of the Moorish People of Nacotchtank Village, Ouachita District, through the registered notice of 12 October 2023.
In other news, earlier that same day, the Third Wave Antimasonic Party Boss for Ouachita District, Antarah Crawley, met with President Joe Biden, Vice President Kamala Harris, and the Presidential Advisory Commission on Advancing Educational Equity, Excellence, and Economic Opportunity for Black Americans of the White House Initiative on Advancing Educational Equity, Excellence, and Economic Opportunity for Black Americans on the occasion of the swearing-in of the Commission by the Vice President in the Indian Treaty Room (former Navy Dep’t Library and most expensive room by sq. ft.) of the Eisenhower Executive Office Building.
Later that day, the Ouachita Party Boss attended a virtual “Free Masterclass” on Exclusive Equity Jurisprudence presented by Amyr Samah El of Matisse Academy which came on at 7:00 p.m. via Zoom. It was a very well-attended and informative session and the chat room was active with discussion (including much promotion of newsyllabus.org, the UA, and the TWAP). During the session, Party Boss Crawley declared the Matisse Academy a collegium of the Universitas Autodidactus, and Amyr Samah El the Preceptor of said collegium.
D.R. 01-07: BLK MKT, &c.
Volume 1, Issue 7
CONTENTS — Art. 1. N∴S∴ Director awarded grant… — Art. 2. …Black Market Press — Art. 3. …the Syllabus in Postmodern Literature… — Art. 4. …Public Trust… — Art. 5. From Laurie Lewandowski
Article 1
N∴S∴ Director awarded grant by D.C. Arts and Humanities; establishes Office of Diversified Art Investments
By Antarah Crawley
WASHINGTON, DC — NOVUS SYLLABUS L.L.C. (N∴S∴) Director Antarah Crawley has been named a Fellow of the District of Columbia Commission on the Arts and Humanities (DC CAH). DC CAH has conditionally awarded Crawley a grant to support his artistic practice. In response to the Arts and Humanities Fellowship Program Request for Proposals, Crawley submitted a strong application centered on the Art¢oin Non-Fungible Token mint project and the IBé Arts Institute-sponsored Tubman note issue project. The Director will use part of the proceeds of this grant to establish the N∴S∴ Office of Diversified Art Investments.
Article 2
N∴S∴ establishes Black Market Press
By Antarah Crawley
NACOTCHTANK, OD — NOVUS SYLLABUS L.L.C. (N∴S∴) establishes Black Market Press (BLK MKT) on October 20, 2023, with the publication of Visible: The Art of Her Story by IBé Crawley, which is released upon the occasion of the Grand Reopening of the National Museum of Women in the Arts. N∴S∴ Director Antarah Crawley is the Publisher and Editor-in-Chief of Black Market Press. The Press is affiliated with A.I.C. Consulting for distribution services.
(last modified 19 Oct 2023)
Article 3
Notes on the syllabus in postmodern literature and common law
By Antarah Crawley
NACOTCHTANK, OD — Circa February 2013, I was reading a lot of postmodern American novels leading up to and during the publication of Title 1 C.S.R. Pharmacon of the Spirit, which was my contribution to the genre American postmodernism.
Postmodern literature is a form of literature that is characterized by the use of metafiction, unreliable narration, self-reflexivity, intertextuality, and which often thematizes both historical and political issues. This genre is best exemplified by the works of Jorge Luis Borges, James Joyce’s Ulysses (often considered modernist), Flann O’Brien’s At Swim-Two-Birds, William Gaddis’s The Recognitions, William S. Burroughs’s Naked Lunch, Anthony Burgess’s A Clockwork Orange, Hunter S. Thompson’s Fear and Loathing in Las Vegas, Gabriel García Márquez’s The Autumn of the Patriarch, Margaret Atwood’s The Handmaid’s Tale, Salman Rushdie’s The Satanic Verses, Bret Easton Ellis’s American Psycho, Don Delillo’s Mao II, Toni Morrison’s Beloved, William Gass’s The Tunnel, David Foster Wallace’s Infinite Jest, Thomas Pynchon’s Mason & Dixon, Dave Eggers’s A Heartbreaking Work of Staggering Genius, Zadie Smith’s White Teeth, Jonathan Safran Foer’s Everything is Illuminated, Roberto Bolaño’s 2666, David Mitchell’s Cloud Atlas, and (in my opinion) Blake Butler’s 300,000,000, among many (but not countless) others. Thomas Carlyle’s Sartor Resartus is an excellent precursor to the genre from the 1830s.
Now I can’t say that I’ve read every page of each of these magnum opuses (indeed, anyone who says they have is likely full of it – even if they’re not lying). But I will say that it was the spirit of these works – the spirit of the “late modern” times – which bore a hole in me and fulled me with inspiration. It certainly beat What Masie Knew in GW’s English lit courses. In short, you can say that “Postmodern literature” means all of the most exciting literature this side of World War II.
At that time, I wanted to throw my hat into the ring a major figure in American postmodern literature, and an “African American” to boot. However, after querying New York agents and reading the manuscript over, I determined, alas, it was not very good. But my judgement at that time would belie itself, since the events of the novel, though not good enough to publish, were good enough to live. I ultimately would end up doing the things in my life that Walter Kogard did in Title 1 and thereafter, including live in New York, found a Secret School, and become editor of the Black Market Press (1 C.S.R. pgs. 278-282). How’s that for American postmodernism?
Recently, while researching McGirt v. Oklahoma and other Indian affairs, I came across the phenomenon of a legal “syllabus” which is a preliminary section of a court ruling, preceding the legal opinion of the court, that outlines the core facts and issues of the case and the path that the case has taken prior to reaching the present court. They are, in effect, summaries, and are not to be considered part of the actual decision of the case and are not precedential. This new information struck a chord in me, as my organization of the New Syllabus had proceeded from research focused on postmodern literature and print publishing to occult and esoteric studies to pseudo-law, equity, and sovereignty. Furthermore, the U.S. Supreme Court writes, “All opinions in a single case are published together and are prefaced by a syllabus prepared by the Reporter of Decisions that summarizes the Court’s decision.” This got me thinking about the origin of the name New Syllabus.
I chose the name New Syllabus for this deeply personal academic endeavor in 2013 in homage to the postmodern American novel Giles Goat-Boy or The Revised New Syllabus of George Giles our Grand Tutor by John Barth. Again, I can’t say I read much of this book either, and what I did read I forgot until just moments before writing this article. But as I refreshed my recollection I realized that I must have subconsciously adopted the novel’s conceit as a premise on which to navigate the real world. The Plot summary reads:
George Giles is a boy raised as a goat who rises in life to be Grand Tutor (spiritual leader or messiah) of New Tammany College (the United States, or the Earth, or the Universe). He strives for (and achieves) herohood, in accordance with the hero myth as theorized by Lord Raglan and Joseph Campbell. […]
The principle behind the allegorical renaming of key roles in the novel as roman à clef is that the Earth (or the Universe) is a university. Thus, for example, the founder of a religion or great religious leader becomes a Grand Tutor (in German Grosslehrer)
Wiki
It seems to me that I have (unintentionally) mimicked the novel’s narrative, from establishing a school after the model of the world to automating that school using a system of codes and algorithms (the “computer”):
Giles Goat-Boy marks Barth’s emergence as a metafictional writer.[3] The metafiction manifests itself in the “Publisher’s Disclaimer” and “Cover-Letter to the Editors and Publisher” which preface the book, and which each try to pass off the responsibility for authorship onto another: the editors implicate Barth, who claims the text was given to him by a mysterious Giles Stoker or Stoker Giles, who in turn claims it was written by the automatic computer WESCAC.
Wiki
It is as if the “Publisher’s Disclaimer” is the legal syllabus to Barth’s Revised New Syllabus, and the N∴S∴ Director is the Reporter of Decisions of American belles-lettres, courts of law and equity, and historical dialectics.
At this time, I cannot say if Barth’s vision of the Universe is wholly “metaphysical” or not – it certainly has panned out accurately for me in the material realm, although few others understand my “research.” I have indeed reared up a school and filled its halls with tomes (and sat alone hearing the echo of my voice). Borges says the Universe is often called the “Library,” another objective correlative which became engrained in the New Syllabus starting at Title 3. All in all, the postmodernists Barth and Borges have firmly anchored their symbols in my worldview … for better or for worse.
(last modified 23 Oct 2023 24 Oct 2023)
Article 4
Notes on the Public Trust of the Moorish People
By Antarah Crawley
NACOTCHTANK, OD — The Consular Court of al-Maghreb al-Aqsa, Trustee, of the Public Trust of the Moorish People, Heirs Beneficiary, to the People of Anacostia, Washington District, Send Greetings and Peace.
The land east of the Eastern Branch of the river Potomac is called Nacotchtank-on-Potomac, and the people there are one village. This village is within the federal district of the Ouachita Confederacy of indigenous peoples of North America (which are registered under many names), in the jurisdiction of the Farthest West (al-Maghreb al-Aqsa), being the lands and waters from the Barbary States to the westernmost continent of the Americas (al-Morocco), which is called “the land of large buffalo.”
NATIONALITY: The Moorish people are an autochthonous people (descended from this land) indigenous to both Africa and the Americas. The United States of America (USA) has a trust responsibility to the Moors, as it would to any American Indian/Alaska Native (AI/AN) tribal nation, insofar as it has a responsibility not to infringe on their treaty rights. And whereas AI/ANs do not believe in legal titles in land, the equitable use title to land and stock is found in the nature of a sincerely-held belief and religious, ritual, or ceremonial customs. And whereas AI/ANs do believe in birthright inheritance, this right is further enshrined in the Constitution of the USA which upholds the sanctity and protection of life, liberty, and property.
AUTHORITY: This consular court is authorized under treaty between the United States of America (USA) and the Kingdom of Morocco to represent the moorish nationals domiciled on the land governed as USA. It is a religious institution insofar as it is an assembly of the faithful believers in the dogma of redemption and of the ancient moorish science, and an organization of religious/education colleges and orders.
DOGMA: The people are the church, and the church is the body of Christ, ergo the people are the body of Christ, who is their counselor, judge and king before God the Father, and whose ministers are their representatives on the earth. Those who will say that He is the Sovereign of the earth are indemnified by Him from the penalty of sin in this life and in the hereafter. Those who follow His law of divine reciprocity shall receive mercy on the Day of Judgment. (The Divine Mother and the Holy Spirit are also to be praised.)
OPERATION: The legal name and owner of the courthouse shall be [S∴P∴Q∴M∴, Inc.]. It shall look like a mosque 
, be called the church 
️, and function as school and consular courthouse 
. The consular court shall serve the circuit of the Ouachita District.
REGULARITY: Hold A.M. court business docket and P.M. UA on weekdays; hold Interfaith Religious Service (IRS) service on Friday night and Saturday morning; hold Sundays open.
PRESIDENCE: The court shall be presided over by Consul General Magistrate Judge (CGMJ) Vice Consul General (CG), Vice Magistrate Judge (MJ), Grand Preceptor/Grand Scribe/Grand Tutor, Ombuds, Syndical Committee Chairs, Sergeant (Sgt) at Arms, Imam/Mullah, Rabbi/Moreh, Archbishop/Presbyter/Elder, Tribune of the People, and People assembled. Some of these offices may be encumbered by the same individual.
AMENDMENT IN THE NATURE OF NOTES OF 23 OCT 2023
(1) N∴S∴ was chartered as the livery company (an official company identified by a special design or color scheme) of the Worshipful Company of Scribers (See, Notice of 27 Sep 2018), whose senior permanent staff member shall be the “Systems Dep’t Intermediary Zone (InterZone) Clerk” and whose junior permanent staff member shall be the “Systems Dep’t Knowledge Zone (KnownZone) Cleric” (See, Title 3 C.S.R.). Note that there is no clerk in the O Zone. These three Zones together comprise the DataHorse system of the N∴S∴ Dep’t of Information Systems Intelligence Services (DISIS).
(2) Circuit courts are historically routes through county towns traveled by judges (in the early U.S., Supreme Court judges) and their retinue of attorneys on horseback (the circuit riders). Modern circuit courts are, generally, jury trial courts that may have review authority over a lower court such as a juvenile and domestic relations court.
(2)(a) The concept of circuit riders may be a legacy of the equestrian class of ancient Rome.
(2)(b) A livery is a place that will keep and take care of a horse on behalf of its owner, for a fee.
(3) Courts of Sessions (or “sittings,” another name for proceedings) were established in particular towns or counties. They were replaced by one Crown Court (for criminal matters, and High Court for civil matters), like unto one supreme Court (both criminal and civil/commercial/equitable), or one holy catholic and apostolic Church (political body masquerading as sovereign body of Christ/the People).
(3)(a) Officers of such court include:
(3)(a)(i) The Circuit Rider(s), the judge(s) of sessions/sittings who ride the circuits on commission of oyer et terminer (“hearing and determining”) setting up court and summoning juries in assize towns; those who shall sit at the Dais of the court.
(3)(a)(ii) The Clerk(s) [or, cleric(s)], the keeper(s) of the record; those who shall sit at the Desk of the court issuing and receiving order and papers (See, this Amendment § (1), above).
(3)(a)(iii) The Rapporteur de la cour (Reporter of the court). (See, Memo. No. 9)
(4) Oyez (“hear ye”) is plural imperative form of oyer (French: ouir “to hear”) from oyer et terminer “to hear and to determine” (a sitting of the court, presided over by a judge of assizes “sessions”).
(last modified 23 Oct 2023 24 Oct 2024)
Article 5
From Freemasonry and the Catholic Church
An Excerpt | By Laurie Lewandowski | October 17, 2022
[W]hile Catholics do believe in the immortality of the soul, we reject that doing good works and moving up in ranks (degrees) helps souls get to heaven. This type of heresy was condemned by the Church in 5th century during the Pelagian heresy, which erroneously taught Christ didn’t redeem the human soul, but with good works one can be redeemed. The Church teaches that our immortal souls are redeemed through Christ alone and that through the power of baptism we are saved. (I Peter 3:21).
Freemasonry is a religion which is gnostic (hidden or secret knowledge is power), rationalistic (reason alone guides us into all truth), syncretistic (melding of all world religions, giving equal footing to them all), relativistic (you have your truth and I have mine.), and indifferent (just keep quiet and get along, it doesn’t matter what you believe.) This indifferentism associated with Masonry is probably the most urgent reason to reject it. For a Catholic (and other Christians), the fact that Masons’ “creed” is to ignore Jesus as the Way, is more than just problematic. Jesus promised us division by His Name (Luke 12:51). We must never deny the name of Jesus for the sake of unity. This is one of the grave evils in our modern society. Further, the swearing of oaths, placing the lodge over any other authority, and the inimical relationship between Masons and the Church are additional reasons for the Church’s condemnation. Finally, eight popes from St. Clement XII (1738) onward have condemned it, teaching of its grave sin. Pope Leo XIII writes Inimica Vis, ch.2,
Our predecessors in the Roman pontificate have in the course of a century and a half outlawed this group not once, but repeatedly. We too, in accordance with Our duty, have condemned it strongly to Christian people, so that they might beware of its wiles and bravely repel its impious assaults. Moreover, lest cowardice and sloth overtake us imperceptively, We have deliberately endeavored to reveal the secrets of this pernicious sect and the means by which it labors for the destruction of the Catholic enterprise.
Pope Leo XIII, Inimica Vis, ch.2
Use this resource to pray for release from the Oaths of Freemasonry and repent.
DataHorse 