[1] It encourages, in particular, the involvement of Black students, including the recruitment of graduates, and establishes exchanges with African anthropologists.

The ABA joined with the AAA officially in 1987 as a way to attain further resources to meet their objectives in putting black anthropologists on the map.

[5] This was done on the agreement that the ABA would be a multidisciplinary sector that focused on all areas of study by anthropologists that dealt with challenging the dominant hegemony of white supremacy, restoration and preservation of African heritage and expansion towards a more equal society, overall.

Of the thirteen who did receive their doctorate prior to 1980, only a handful continued to teach in academia at the collegiate level and virtually none actively participated at the AAA.

The secretary-treasurer is responsible for drafting the annual budget as well as managing correspondence records and administrative documents created during their term.

The ABA uses this space to hold board meetings, discussion on transforming Black presence in Anthropology and mentoring sessions for researchers and Grad students.

The topics vary each year, there are however consistent sessions to discuss ways of transforming Anthropology and preserving the history and legacy of Black Academics and Leaders.

This award was created in honor of John L. Gwaltney (1928-1998), who through his research had a strong emphasis on black life in industrial cities.

He was a student of Margaret Mead, and although he lost his eyesight as a child, is well known for his book; Drylongso: Self Portrait of Black America.

This award is given to member os the ABA, to those in any field of anthropology who have not been assistant professor for more than two years, in order to help scholars further their research.

The ABA, based on its founding purpose and missions, fundamentally works towards increasing the presence of African Americans in the discipline of Anthropology.

This includes working towards getting people of color admitted into programs for Doctorates or Graduate degrees [25] through ABA sponsored mentoring, scholarships and awards.

The birthing centers have been labeled as an interference to the state's neoliberal methods of treatment, deeming it harmful and counterproductive to further medical advancements.

[27] The state's opposition to the religious practices is meant to reveal the Western influence of medicine through control of women's bodies during the birthing process.

[27] The fourth article, "Beyond Genealogies: Expertise and Religious Knowledge in Legal Cases Involving African Diasporic Publics," by Kamari Maxine Clarke, looks at how anthropological approaches to religion, particularly religions associated with the Black diasporic, have advanced in academia, but are still illegitimate in the court of law.

[27] The last two articles are transcribed interviews and conversations between ABA members and prominent scholars of the African diasporic religious contributions.

"(Re) Politicizing the Anthropologist in the Age of Neoliberalism and #BlackLivesMatter," by Sarah Lacy and Ashton Rome, critiques the collegiate and university structure as an extension of the state.