What is the dynamic nature of the solar system and how things move in the galaxies?
I found this presentation truly illuminating, scientifically sound and informative.
One could say a lot about the unjust issue of how America has kept so many Black people imprisoned, many of who are actually innocent. But the story of Mumia Abu Jamal is not only unique because of his political opinion as well as his symbolic hold on the American consciousness. It is a travesty of international proportions that after 25 yeas, this father of three is still languishing in prison. But the aim of this post is to shine a light also on his activism and his writing. I have recently bought his latest book of short but sharp articles, titled Have Black Lives Ever Mattered? It is a harrowing read, and makes so clear the extent to which Black lives are just disrespected to say the least.
He writes under the title To Protect and Serve Whom?
The Reason Movements Emerge: “When a society reaches a dead end, when it can no longer persist in its old ways, social movements arise to push it to its next stage of development. if that social movement is able to project its ideas, and spread them widely enough, and these ideas find room in the hearts and minds of the People, such movements may make that next step, and define the era’s zeitgeist and what is and is not the common good. History shows us that social movements can transform society, but they do not go uncontested, for the status quo of the state abhors change. The state always sees change as a challenge, and it utilizes its vast power to counteract any such change.” –
Here is a film that gives a fuller picture of this man’s story.
I have often refuted this notion of nations, especially when it comes to the peoples of Afrika. What is a nation and can we find better definitions and peaceful resolutions to our own being, our constitutions as well as ensuring that we are not further exploited by foreign interests as Afrikans/AbaNtu? But beyond just my own pan-Afrikan interests, I believe that nationalism anywhere is a powerful inhibitor of progress and humane relations. It may sound like a contradiction coming from a pan Afrikanist as much of pan-Afrikanism has been fueled or driven by the protection and even projection of national sovereignty for formerly colonized peoples. But we may have inherited a lot of regressive ideas from our colonisers, and nationalism which may have been useful at some point of the struggle for independence, it has now become a thorn and a hindrance to Afrikan and global progress.
One of my favourite writer, Mario Vargas Llosa has been a vehement critic of the notion of nationalism. here is a piece from an interview:
““The basic idea of nationalism is wrong,” declares Vargas Llosa when we meet at his publisher’s offices in London. “The idea that to be born in a given place is a value in itself is ridiculous. Totally ridiculous! Now the Scots want to be independent. That would be very sad. I don’t think Scotland is going to be privileged by independence. On the contrary, this is not the march of time – the march of time is for the dissolution of frontiers, integration, common denominators. Nationalism appeals to the tribe, the basic primitive tribe. No, no, no, we must fight this – Scotland must fight this. But we must fight colonialism too,” he says, adding that he is in favour of European union despite the current crisis. “We have had almost 60 years of peace in Europe for the first time in history, which is a great achievement. Never forget, nationalism has produced the most brutal and cruel wars in history.””
The elder is very clear and articulate here, but I would like to share something that is constantly on my mind, regarding questions of security and progress in the continent of Africa. The Congolese and Ethiopian situations are always a tough subject, as they both have a long history of ethnic and class conflicts, many leaders there have tried various ways to force some kind of national unity among their people, history has proven that this tenuous arrangement has only served to make matters worse. This article looks at the Ethiopian situation in a similar manner.
Please read and respond. I will add my full thoughts later as I have written about this on other platforms.
I have never seen this interview until now, but I overstand why it did not trend. The society we live in today is allergic of the truth. The real human truth, the GOD truth which is beyond our coloured struggles and racial biases and delusions and illusions of supremacy. What KRS says here is too true, uncomfortably true even for me, but I cannot shake the fact that it is the truth.
KRS ONE Rock, Rock On!!!
Freeing ourselves from psychological slavery is a daily task. Firstly we have to know how we are victims of this slavery, secondly we have to see ourselves as the primary agents of our own emancipation. The next step in my opinion, is we have to continually educate ourselves, our families and communities regarding our history, present situation and collectively find solutions to our predicament. The question of Leadership always arises. In an age of fake news and false prophets as well as virtual reality we have to ask ourselves certain crucial questions. What are the characteristics or traits of the best leaders we can find among ourselves, because it still remains true what Marcus Garvey said, “None But Ourselves Can Free Our Minds.” We have to be truthful and we have to expose the fakers and promote the realness.
Lately I have been watching with earnest concentration, some video’s from and about Dr Umar Ifatunde Johnson and thinking deeply about my own agency as a Pan-Afrikan activist. I am impressed as millions of others by the robust debates that the brother raises as well as his vision of establishing a Pan Afrikanist school for Black boys. When we hosted Dr Umar as The Institute of Afrikology in Kwa-Zulu I had several detractors to deal with. Most of the people who disagreed with Umar were Black feminists, Black radicals as well as people from the LGBTQ …community, yet our lectures were fully packed and great insights were shared among ourselves. I wrote a couple of essays about that and debated a few people in addition to speaking to Dr Umar in private regarding the concerns of all these people who follow our work. I still stand by my opinions, yet I have further concerns. The problem of viewing and judging each other or ourselves through European and white liberal eyes. We need to remain confrontational and factual as we carve our way towards Afrika’s liberation.
After posting some of the videos and debates on Umar on my Facebook timeline, I sat and meditated for a bit. The main realization and concern I have is not what Dr Umar Johnson said, but the problem of the Ego. Now everyone has a right to define and defend him or herself, but if we have a long term vision and seek to remain truthful, we have to become as transparent and as honest as possible firstly among ourselves. We owe no white people any explanations regarding our mission.
But I am writing today because I am watching videos of Dr John Hendrik Clarke, a scholar and activist of a much higher order. The videos that piqued my interest was the series titled The Million Man March and Fake Leadership, posted by Afrikanliberation*.
Dr Clarke is to me part of the foundations upon which brothers such as Dr Umar Johnson stand upon. Controversial mainly because they reveal things about the Black community which we are often afraid to confront. I will come back to the question of respect, egocentricity, the quality of our leadership and what we have to do to take progressive steps towards proper Black Power Pan Afrikanism. For now, please just listen to Mkhulu JHC.
Ankh Udja Seneb.
“The Revolution being fought now is a revolution to win the minds of our people. If we fail to win this we cannot wage the violent one.” – Karenga
Waking up this morning, I had planned to begin by re-reading the ‘Summary of Critique of the National Development Plan, March 2013‘, as well as part of the tome National Development Plan, 2030.
Today, I woke up with my mind in a rather chatty mood. The usual routine is to begin with a reflective or meditative attitude of Thanksgiving, giving thanks to the Creators (God, Amathongo, the Ancestors ) for the breath of Life. Then more often than we should, we find ourselves on our phones, scrolling through social media or websites for news and peoples views on what’s the latest this or that. The initial reason for picking up the phone may have been to check the time or update oneself if there are any upcoming events, but what usually happens is one may find oneself absorbed in an unfinished conversation that took place a day or two ago. Such are the distractions, self-created, of social media.
The debate that captured my mind this morning had something to do with Culture, Afrikan culture to be specific, as well as the crimes that are committed in the name of it. At about the same time, I happened to be re-reading some notes I had written in 2014 on the subject of Black Power; from The Black Power Revolt, 1968. I had highlighted the words of Leroi Jones ( Amiri Baraka) as well as Maulana Ron Karenga.
The words of these two Afrikan American cultural icons were very inspirational and urged one to refocus more effort at playing a more significant part in bringing about the Black power dynamic into popular culture. Baraka writes:
“WE want power to control our lives, as seperate from what American, white and white oriented people, want to do with their lives. That simple. We ain’t with yuall. Otherwise you are talking tricknology and lie conjuring. Black power cannot exist WITHIN white power. One or the other.”
This is what has really put me in a difficult position ever-since I first read it. I am an Afrikan, a Black man living in a previously and still predominantly white suburb near the port of Durban in EThekwini Municipality.
Like many post 1994 situations, we still see more white power than anything else around here. The economic conditions of black people have not changed much. While there are many people who have acquired new wealth and went on to move to more affluent suburbs and even built huge houses in previously impoverished areas such as Adams Mission, eNdwedwe and many others, these symbols of wealth are few and far between and they certainly do not mean that Black people have arrived at the economic, social, cultural liberation that was so long fought for.
Many of the blacks residing in these suburbs are caricatures or mimes of whiteness, they are Christians or Muslims, most of them cannot even tell you something substantial about Afrikan culture and their children know very little about the Afrikan continent as their educational curriculum is essentially Eurocentric. Many Black people today do not even like to be called Black because that makes them feel guilty by association, blackness is equated with lack, with ignorance and various forms of poverty. Precious few black folks have an appreciation of the cultural power that they potentially possess, and even fewer know anything about the Civilizational achievement of fellow Afrikans.
Amiri Baraka continues to write: “The politics and the art and the religion all must be black. The social system. the entirety of the projection. Black power must mean a black people with a past clear back to the beginning of the planet, channeling the roaring energies of black to REVIVE black power. If you can dig it???”
The Afrikan American icon speaks loud and clear and what he says is true of Southern Afrika too. This is partly why in my ideal world, Black power means the amalgamation and collaboration of thought and actions from the whole Black world. There are no borders and no segregation between Abantu Abantsundu/Abamnyama. Since most of our experiences and struggles against imperialism are the same, there should be little that comes between us in terms of cultural unity, a unity that is our only weapon against our extinction. Afrocentricity and Afrikology have given us many tools and many studies to equip us to win the fight for our lives. But we keep being distracted by politics,m disorganization and the disorientation that comes with our lives which are punctuated with all manner of violence.
This brings me to the matter of the National Development Plan 2030, as well as the summary done by COSATU in 2013.
There is a part in the summary, ( Draft for discussion) that reads: “The NDP proposes too many low quality and unsustainable jobs: the target of 11 million jobs by 2030 is based on a plan which is unsustainable, relies disproportionately on exports, and particularly SMME jobs, as well as jobs in the service sector. If the plan is followed, it is highly likely that many of these jobs won’t materialize, and those that do materialize will only be of low quality. The plan conceded that it is based in the creation, particularly in the first 10 years of low paying jobs, as opposed to descent work. It fails to pursue the NGP ( National Growth Path ) / IPAP ( Industrial Policy Action Plan ) vision of re-industrialization the economy, with manufacturing at the centre…. The NDP vision is based on the acceptance that high levels of inequality will persist until 2030.” –
This bleak scenario is partly what pushes some of us to advocate for a Cultural economy. This paradigm shift places culture and the arts as part of the socio-economic work that must be invested in with adequate urgency. We believe in industrialization and the inevitability of technological advancement, but we know that it is important to prepare the minds and souls of the labour that will take Afrika forward.