Tagged: organization
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
Commission 153
NACOTCHTANK’S
153d CORPS
“The Fighting 153d”
REGULAR MEETING
بيت مدرسة
בית מדרש
The Preceptory of
The 1st Ecclesiastic College at
Nacotchtank, Ouachita District
5th International Worker’s Association
& 3rd Wave Anti-Masonic Party (TWAP)
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). These committees, or syndicates, may be constituted in the nature of a public or private meeting, sitting, session, hearing, congress, congregation of worshippers, or other deliberative or collective body having a shared interest (polity). The individual members, or units, of this DAO shall be working people — free thinkers, truth speakers, and light workers united (FTLU) by the collective consciousness and love of their neighbor. Any individual may rise through the ranks of the DAO by acclamation of their polity. Any unit of the DAO may order services from a known service provider, meaning a freely associated firm who is known to supply the DAO, in a client-server—request-response interface.
(b) And Furthermore, that there is hereby established an ecclesiastic college (meaning, assembly of a society) of the members of the DAO who are domiciled in this region, which shall sit and meet in Nacotchtank, and which is empowered to commission syndicates for various purposes.
Notes on Jurisdiction
A famous, centuries-old map of the Chesapeake Bay region appears beautiful at first glance, but Anacostia Unmapped contributor John Johnson sees foreboding and destruction. The map, created by Capt. John Smith and first published in 1612, was heavily used by English settlers. It shows a Native American village, Nacotchtank, on the bank of a river. Variations on spelling and pronunciation eventually turned the name of the area — and the river — into Anacostia. The tribe is officially extinct, but a resident of Anacostia, Jason Anderson, tells Johnson about his deep links to it.
The village of Nacotchtank (from which the name Anacostia is derived) was the largest of the three American Indian villages located in the Washington area and is believed to have been a major trading center. The people of Nacotchtank, or Anacostans, were an Algonquian-speaking people that lived along the southeast side of the Anacostia River in the area between today’s Bolling Air Force Base and Anacostia Park, in the floodplain below the eastern-most section of today’s Fort Circle Parks. A second town, Nameroughquena, most likely stood on the Potomac’s west bank, opposite of what today is Theodore Roosevelt Island. Another village existed on a narrow bluff between today’s Chesapeake and Ohio Canal and MacArthur Boulevard in the northwest section of the city.
National Park Service (NPS), “Native Peoples of Washington, DC”
The Anacostans’ name is a Latin version of their original name, the Nacotchtanks. The name came from the Indian word “anaquashatanik,” which means “a town of traders.” They were known for trading throughout the Chesapeake area, even trading fur with the Iroquois of New York.
Museum officials [note] that the Anacostans are mentioned at an exhibit on Native Americans in the Chesapeake Bay area.
Ann McMullen, a supervisory museum curator, said exhibits are designed to “focus on living people and not on Anacostans who have been absorbed into other tribes.” She said the museum works with tribes in the Mid-Atlantic region, including the Pamunkeys and Piscataways, who are “descendants of people who were once here.”
Dana Hedgpeth. “A Native American tribe once called D.C. home. It’s had no living members for centuries: As the number of Anacostans dwindled, they merged with larger tribes in the region.” The Washington Post: Retropolis. November 22, 2018
CURRICULAR OPERATIONS RESEARCH AND PUBLICATION SERVICES
PROVIDED BY The Governor and Company of
A Freely Associated Service Provider, Fiscal Agent, & Member,
FTLU — CES — UA — FLF — DAO
An independent Political Bureau of Education (Politburo), Free Association of Independent Politburos (FAIP), Commissioned and Charted, General Ministry of Information, FTLU
(last modified 21 Nov. 2023; 2 Jan. 2024 when were stricken the words “The Preceptor & Student Body of the Consular Syndicate of” and replaced with “The Preceptory of”; 15 Feb. 2024 as to multiple changes.)
D.R. 01-12: Masjid &c.
Volume 1, Issue 12
CONTENTS — ART. 1. MASS PROTEST…MASJID… — ART. 2. SDACS
High Holy Days Special Edition
All Praise be to God/Allah to whom all praise is due! Let us pursue Him in the righteous path. Yes it is true; “seek and ye shall find.” Only through Him can we know the most wondrous bequeathal.
Blessed Saint Nat’s Judgment Day, the day on which Freedom Fighter Nat Turner was tried and sentenced to death in Jerusalem, Virginia, after inciting the Southampton Insurrection on 22-23 August, 1831, and going into exile for 70 days until his capture on 30 October, 1831.
Article 1
300,000 attend mass protest for Palestine in Washington; masjid al-maghrib established
By Antarah Crawley
WASHINGTON, DC — Approximately 300,000 people from every corner of the United States converged for a “truly massive National March on Washington D.C.” on Saturday, November 4 at 12:00 p.m. at Freedom Plaza. Co-organizer ANSWER (Act Now to Stop War and End Racism) Coalition writes on their website:
Israel, with the full backing of the U.S. government, is carrying out an unprecedented massacre in Gaza. Thousands of Palestinians are being killed with bombs, bullets and missiles paid for by U.S. tax dollars. This is the latest bloody chapter in the colonial project of Israel, founded with the objective of dispossessing Palestinians from their land; Now is the time to stand with the besieged people of Palestine! Gaza is being bombed by the hour. Its people are denied food, water and electricity by Israel. Tens of thousands more people are likely to die. We must ACT! People are in the streets everyday in their local cities and towns.
ANSWER Coalition
NOVUS SYLLABUS (N∴S∴) Executive Producer (EP) Antarah Crawley (@DCxInfinity) said of his coverage of the event:
This is a video of my favorite band performing some of my favorite songs. This band’s members are frequently changing, as does the reason for which they band together, and they often only perform in the nature of a direct action of civil disobedience or of expression of constitutional rights [in public spaces]. The band is called decentralized autonomous organization (DAO), and on November 4th 2023 they performed to Free Palestine in a moving concert of 300,000 people in downtown Washington DC. A revolutionary, empowering, peaceful, spiritual, and historical time was had by all. The band performed such classics as #freefreepalestine #ceasefirenow #shutitdown #thisiswhatdemocracylookslike and #ourstreets
Antarah Crawley
The Center for Strategic and International Studies has reported on the escalating trend of mass protests:
Toward 7:00 p.m. on the evening of the fourth of November, as the march of the mass protest made its way to the White House grounds from 17th Street NW via Pennsylvania Avenue, to the right side of the Avenue in front of the Eisenhower Executive Office Building, a ways after the Secret Service guard post but before the inner barrier colonnade, muslims congregated to pray Maghrib, one of the five obligatory daily prayers, or salah. The Maghrib prayer begins when the sun sets, and lasts until the red light has left the sky in the west, according to Wikipedia. Masjid ar-Rahman provides this guide to praying daily salah, which are Fajr (dawn), Dhur (noon), Asr (afternoon), Maghrib (evening), and Isha (nightfall). See the complete source.
The EP was riding past on his trusty steed when he observed the congregation facing toward mecca in diagonal rows; so he backtracked and stood at end of one of the rows to participate spiritually, although he did not know the manner of making rakah nor salah. The EP did feel the presence of God, so he remained there in meditative prayer. Other muslims came to pray, so the EP extended the footprint of the masjid to make room for them in the prayer line while he continued to stand at attention in meditative prayer. Other protest aids assumed the position of the doors and walls around the masjid, guiding the onstreaming crowd around the congregation; together, the EP and these aids ensured that the worshippers were not unduly disturbed by the surrounding masses. This arrangement continued until evening redness in the west went out and the last muslim ended their salah; and the masjid disbanded. After the last protest aid left, the EP himself got onto his knees to better commune with God/Allah, and he supplicated himself to God/Allah like the muslims had done in that place. He felt in his heart that during those past moments a divine thing had transpired there.
Article 2
Synchronized Decentralized Autonomous Command System (SDACS)
By Antarah Crawley
Level 7: Decentralized Autonomous Organization DAO = root level system administrator = United international corp = FLF
Level 6: Commission on Information and Community Intelligence = Concilium Plebis = National Corp
Level 5: Ombudsman = Tribunus Plebis = Collegium Ecclesia
Level 4: Regional Central Processing Unit = multi-corp processor = Party Boss System
Level 3: Collegium = Community-Centered Cooperative Corporation = regional multi-syndicate Corps
Level 2: Syndicatus = a committee of at least 8 bytes = Union Boss System
Level 1: Syndic = Bit = individual; plural: bytes, Syndici
This CS is subject to amendment.
© MMXXIII BY NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.
D.R. 01-11: DOL & UBS
Volume 1, Issue 11
CONTENTS — ART. 1. DOL NOPR… — ART. 2. PARTY LINE: UBS
Article 1
Department of Labor notice of proposed rulemaking could upset labor-management relations
By Antarah Crawley
WASHINGTON, DC — In September 2023, the Wage and Hour Division of the United States Department of Labor (DOL) issued a notice of proposed rulemaking (NOPR) to amend 29 CFR Part 541, to wit, Defining and Delimiting the Exemptions for Executive, Administrative, Professional, Outside Sales, and Computer Employees.
The Summary section of the proposed rulemaking reads:
In this proposal, the Department of Labor (Department) is updating and revising the regulations issued under the Fair Labor Standards Act implementing the exemptions from minimum wage and overtime pay requirements for executive, administrative, professional, outside sales, and computer employees. Significant proposed revisions include increasing the standard salary level to the 35th percentile of weekly earnings of full-time salaried workers in the lowest-wage Census Region (currently the South)—$1,059 per week ($55,068 annually for a full-year worker)—and increasing the highly compensated employee total annual compensation threshold to the annualized weekly earnings of the 85th percentile of full-time salaried workers nationally ($143,988). The Department is also proposing to add to the regulations an automatic updating mechanism that would allow for the timely and efficient updating of all the earnings thresholds.
Summary
This means that employees of covered employers who make less that $55,068 will no longer be exempt from the Fair Labor Standards Act (FLRA) minimum wage and overtime regulations as “white-collar” or executive, administrative, or professional (EAP) employees. The NOPR Executive Summary reads:
The Fair Labor Standards Act (FLSA or Act) requires covered employers to pay employees a minimum wage and, for employees who work more than 40 hours in a week, overtime premium pay of at least 1.5 times the employee’s regular rate of pay. Section 13(a)(1) of the FLSA, which was included in the original Act in 1938, exempts from the minimum wage and overtime pay requirements “any employee employed in a bona fide executive, administrative, or professional capacity.” [1] The exemption is commonly referred to as the “white-collar” or executive, administrative, or professional (EAP) exemption. The statute delegates to the Secretary of Labor (Secretary) the authority to define and delimit the terms of the exemption. Since 1940, the regulations implementing the EAP exemption have generally required that each of the following three tests must be met: (1) the employee must be paid a predetermined and fixed salary that is not subject to reduction because of variations in the quality or quantity of work performed (the salary basis test); (2) the amount of salary paid must meet a minimum specified amount (the salary level test); and (3) the employee’s job duties must primarily involve executive, administrative, or professional duties as defined by the regulations (the duties test). The employer bears the burden of establishing the applicability of the exemption.[2] Job titles and job descriptions do not determine EAP exemption status, nor does merely paying an employee a salary.
Executive Summary
This proposed rulemaking is causing some employers to reclassify employees who have historically been salaried full-time employees (FTE) with “white collar” exemption to wage-hour employees.
These changes are agitating labor-management relations, creating sharper contradiction in the employer-employee dialectic (“struggle of opposites”). Some employers are electing not to raise the compensation of historically EAP employees above the 35th percentile of weekly earnings of full-time salaried workers in the lowest-wage Census Region, even if those employees live in the most expensive regions of the country.
The sharpening of this historical and materialist dialectic is resulting in a proportional increase in union activity and may very well catalyze the decentralized autonomous organization of the Office of the Plebian Tribunes as well as shore up the 1st Memorandum of the College of the Ancient Mystery.
Source(s)
Article 2
Party Line re: Union Boss System
By Antarah Crawley
NACOTCHTANK, OD — These planks are hereby promulgated for acceptance into the party platform by the general membership of the Third Wave Antimasonic Party of the United States, from the Village of Nacotchtank-on-Potomac, Ouachita District, which sits on the river bank east of the federal city of Washington:
PLANK NO. 5
The Union Boss System (UBS) is the fractal organization of the regional Party Boss System (PBS) into industrial syndicates.
PLANK NO. 6
The official position of the party with respect to the organization of labor in general (unions) is favorable.
© MMXXIII BY NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.
Art¢oin:\>_Block No. 2
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