AFCP

For Section 2, might I suggest:

Facilitate activities, programs and projects, including historical tourism and community tourism, to promote preservationist development in involved communities, .

Article I. Name of Organization 

The name of the organization is: "St. Ann Creative"

BYLAWS

https://www.boardeffect.com/wp-content/uploads/2019/01/sample_nonprofit_bylaws.pdf

Article II. Purpose

Section 1. Nonprofit Purpose This corporation is organized exclusively for charitable, religious, educational and scientific purposes, including, for such purposes, the making of distributions to organizations that qualify as exempt organizations under section 501(c)(3) of the Internal Revenue Code, or the corresponding section of any future federal tax code.

Section 2. With attention to their potential for historical, community and eco tourism, or to be otherwise models for sensitive development, set up or support activities, programs and projects that tend to develop the leadership role of selected communities.

Article III. Membership Nonprofits can limit their members to the board of directors. When they choose to open up membership to the public, they should outline some parameters for the following: membership eligibility, dues, members’ rights, resignation, termination and non-voting membership.

Members will pay a recurring membership fee of $1 per month. This will be paid into an account that is transparent and from which no withdrawals can be made.

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Brian Lee and Village to Village: program of Americans helping Africa in relatively selfless ways, without middle man bureaucracy.

For that program to grow its legitimacy, it could help to associate it with Garvey's vision for upliftment of the African world

To associate this African vision with colonial architectural heritage would be healing and unifying (Why?)

It is a cultural element that can get a headstart in SAB and be advantageous for the populist American venture in the African continent

Important for the African world in the Americas as well

Jamaica is an anglophone nation with its interconnected native Jamaican creole language. It has had centuries a hybrid language and cultural style--part African, part European.

Although slavery was endemic in pre European Africa, the scale of slavery of Africans in Europe territories was unprecedented. It is creditably beliecved that at least 11 million Africans were sold into European slavery. 

Whereas  endemic intra African slavery was among people of similar ethnicity, large ethnic and civilizational differences between African slaves and European slave owners might have created unprecedented gaps between slaves and owners. And adapting to those gaps at such a scale and speed might be seen as a most unusual event in history? Moreover, the indiscriminate (?) mixing of Africans of different cultures and languages together so that THEY had to adapt to each other could be seen as an equally monumental cultural challenge. (It's unclear as to the nature of adaptation by and among slaves as opposed to that by or among slave owners. Scholars should delve into this.)

A takeaway from the issue of adaption by continental African to cultural conditions in the West is the unalterable way in which Africans in the West challenge the issue of African identity. Is the African in the West a harbinger of African unity? And, if so, is European heritage therefore embedded in a provisional African identity?