I leave you racial dignity. I want [African descent people] to maintain their human dignity at all costs.----Mary McLeod Bethune
I would help mental slaves plant their feet firmly on the ground and embrace the beautiful star of dignity.----Jean-Bertrand Aristide
This book has been coming for a few decades now. Naturally, I trust the reader will adjudge it worth the wait. Because the topic is controversial, I seek in this preface to provide rationale for a fair reading of this book enough to withstand negative forejudging. I have over 70 refereed publications with several in the pipeline, produced two editions of the Azibo Nosology, one in 1989 and one in 2014 (the Azibo Nosology II), been declared the number 1 contributor to the Journal of Black Psychology (JBP) from 1985 to 1999 according to content analysis (Cokley, et al. 2001), received the Association of Black Psychologists (ABP) "Scholarship Award" in 1989 and its "Distinguished Psychologists" designation in 1993, chaired and served on various ABP committees over two decades, and gifted to the ABP fifty per cent of the royalties from my 2003 African-centered Psychology: Culture-focusing for Multicultural Competence via book contract. Yet, I resigned from the Editorial Board of the ABP-owned JBP in the late 1990s as it had in my view fast become a stalwart facilitator of "White psychology in Blackface." By this I mean that it predominantly had become a vehicle for using "White theory to engage Black behavior, negating Black thought... and Black critical conceptual frameworks." Rabaka (2006, 132), speaking generally, reminds this is deleterious to Africana scholarship. I had decried and predicted this specter for centered African psychology in particular (Azibo, 1992a, 1994). My prescience has been validated as the latest editor of the JBP has decried the lack of African-centered submissions (Vandiver, 2016).
I dropped membership in the ABP organization in 2003 as I perceived the membership as too "Black bourgeoisie-like" and manifesting all manner of "Negroisms" they are supposed to be contending. It may be surprising that the ethos of the ABP is disgusting as it is camoulflaged by donning African clothing and peacockish uttering of centered African phraseology. What a vulgar contradiction in the membership considering that it will not relinquish the Greek-based acronym ABPsi as in AB[PSI] for its organization. Go figure that the ABP acronym is not allowed. Plus, in what likely is the rankish bastardization of supposed centered African enstooling ceremonies the [PSI] symbol/letter adorns the stools used in enshrining ABP officers.
Additionally, I perceived the membership utterly unwilling to commit economic suicide or to pay the ultimate price for liberation (liberty or death) when matters come to that. Also, the membership is thoroughly wallowing in contradictions (chapter 6 is devoted to explaining contradictions as endemic to African personality). I have not attended any of the ABP conventions since 2006 or 2007 when as if struck by a ton of bricks it became crystalized that the ABP membership had morphed to serve Eurasian domination--just like the African masses from which they emerged had morphed from "Negro-to-Black-back to sophisticated Negro"--such that "[q]uite simply, the message and passion for action ha[d] fallen into the depths of rhetoric, tradition, lip-profession, and... insincere 'conference activism'" (borrowing FX's phraseology, 2002,11).
I enthusiastically participated while a graduate student in the initial incarnation of...