As we look back and remember one of the greatest marches in U.S. history and its companion project, the Day of Absence, which occurred October 16, l995, it is important that we place it in the context of our history and culture of struggle which forms a central foundation for how we understand and assert ourselves as persons and a people in the world. Below is an excerpt from the Million Man March/Day of Absence Mission Statement which I wrote on behalf of the March and its organizers. This concluding section is called “Continuing Practice and Projects”:
The Million Man March and Day of Absence can only have lasting value if we continue to work and struggle beyond this day. Thus, our challenge is to take the spirit of this day, the process of mobilization and the possibilities of organization and turn them into ongoing structures and practices directed toward our liberation and flourishing as a people. Central to sustaining and institutionalizing this process is:
(a) the follow-up development of an expanded Black political agenda and the holding of a Black Political Convention to forge this agenda for progressive political change; (b) a massive and ongoing voter registration of Black people as independents; using our vote to insist and insure that candidates address the Black agenda; and creating and sustaining a progressive independent political movement;
(c) the building and strengthening of Black united fronts and collective leadership structures like the National African American Leadership Summit to practice and benefit from operational unity in our addressing local, national and international issues; (d) the establishment of a Black Economic Development Fund to enhance economic development, cultivate economic discipline and cooperative practices and achieve economic self-determination;
(e) the reaffirmation and strengthening of family through quality male/female relations based on principles of equality, complementarity, mutual respect and shared responsibility in love, life and struggle; and through loving and responsible parenthood that insists on discipline and achievement, provides spiritual, moral and cultural grounding and through expanding rites of passage programs, mentorships and increasing adoptions; (f) the ongoing struggle for reparations in the fullest sense, that is to say: public admission, apology and recognition of the Holocaust of African Enslavement and appropriate compensation by the government; and support for the Conyers Reparations Bill on the Holocaust;
(g) the continuing struggle against police abuse, government suppression, violations of civil and human rights and the industrialization of prisons; and in support of the freedom of all political prisoners, prisoners' rights and their efforts to transform themselves into worthy members of the community; (h) the critical task of organizing the community as a solid wall in the struggle against drugs, crime and violence in the community which we see as interrelated and which must be joined with the struggle to reduce and end poverty, increase employment, strengthen fatherhood, motherhood and family, support parents, provide education and prevention programs; and expose and reject those who deal in death for the community.
(i) continuing and expanding our support for African-centered independent schools through joining their boards, enrolling our children, being concerned and active parents, donating time, services and monies to them and working in various other ways to insure that they provide the highest level of culturally-rooted education; and intensifying and broadening the struggle for quality public education through heightened parental concern and involvement and social active-ism which insist on a responsible administration, professional and committed teachers, continuing faculty and staff development; safe, pleasant, encouraging and fully-equipped campuses and an inclusive and culture-respecting curriculum which stresses mastery of knowledge as well as critical thinking, academic excellence, social responsibility and an expanded sense of human possibility;
(j) continuing and reinforced efforts to reduce and eliminate negative media approaches to and portrayals of Black life and culture; to organize a sustained and effective support for positive models, messages and works; to achieve adequate and dignified representation of Blacks in various media and in various positions in these media; to expand support for and development of independent Black media; and to challenge successful and notable African Americans in various media to support all these efforts; (k) strengthening and supporting organizations and institutions of the Black community concerned with the uplifting and liberation of our people by joining as families and persons, volunteering service, giving donations and providing and insisting on the best leadership possible;
(l) building appropriate alliances with other peoples of color, supporting their liberation struggles and just demands and engaging in mutually supportive and mutually beneficial activities to create and sustain a just and good society; (m) standing in solidarity with other Afri-can peoples and other Third World peoples in their struggles to free themselves, harness their human and material resources and live full and meaningful lives;
(n) reaffirming in the most positive ways the value and indispensability of the spiritual and ethical grounding of our people in accomplishing the historical tasks confronting us by freeing and renewing our minds and reaffirming our commitment to the good, the proper and the beneficial, by joining as families and persons the faith communities of our choice, supporting them, living the best of our traditions ourselves and challenging other members and the leadership to do likewise and constantly insisting that our faith communities give the best of what we have to offer to build the moral community and just society we struggle for as a people;
(o) and finally, embracing and practicing a common set of principles that reaffirm and streng-then family, community and culture, The Nguzo Saba (The Seven Principles): Umoja (Unity); Kujichagulia (Self-Determination); Ujima (Collective Work and Responsibility); Ujamaa (Cooperative Economics); Nia (Purpose); Kuumba (Creativity) and Imani (Faith).
We stand in Washington conscious that it’s a pivotal point from which to speak to the country and the world. And we come bringing the most central views and values of our faith communities, our deepest commitments to our social justice tradition and the struggle it requires, the most instructive lessons of our history, and a profoundly urgent sense of the need for positive and productive action. In standing up and assuming responsibility in a new, renewed and expanded sense, we honor our ancestors, enrich our lives and give promise to our descendants. Moreover, through this historic work and struggle we strive to always know and introduce ourselves to history and humanity as a people who are spiritually and ethically grounded; who speak truth, do justice, respect our ancestors and elders, cherish, support and challenge our children, care for the vulnerable, relate rightfully to the environment, struggle for what is right and resist what is wrong, honor our past, willingly engage our present and self-consciously plan for and welcome our future.