Hand-in of the 2016 Stop the Maangamizi:We Charge Genocide/Ecocide Petition
Esther STANFORD-XOSEI, Hon. Kweme ABUBAKA, Elder Lindiwe TSELE, Dr. Barryl BIEKMAN, Nehanda NGOZI, Heru MOMOH ©Thabo Jaiyesimi
The ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign Petition (SMWeCGEC)  is one of the ISMAR  campaigning tools for mobilising our people’s power to exert upon the British Houses of Parliament towards establishing the All-Party Commission For Truth & Reparatory Justice, and other actions necessary to advance the process of dialogue from the ground-upwards, with the British State and society on Reparatory Justice.
The aims of the wider ‘Stop the Maangamizi!’ Campaign (SMWeCGEC) are to:
- Increase recognition of and educate people about the Maangamizi, its causes, contemporary manifestations and consequences;
- Gather evidence of the continuing impact of the Maangamizi as part of the process towards establishing the All Party-Parliamentary Commissions of Inquiry for Truth & Reparatory Justice at the levels of the Westminster Houses of Parliament and the European Parliament as well as the Ubuntukgotla Peoples International Tribunal for Global Justice;
- Mobilise petition signers/supporters to organise as a community of advocates for ‘Stopping the Maangamizi’ as a force within the International Social Movement for Afrikan Reparations, (ISMAR);
- Catalyse the development of such a force into an integral part of the Peoples Reparations International Movement (PRIM) to ‘Stop the Maangamizi’, prevent its recurrence as well as effect and secure measures of reparatory justice from the ground-up;
- Utilise the process of mobilising towards the 1st August Afrikan Emancipation Day Reparations March to amplify the voices of communities of reparatory justice interest who are engaged in resistance to the various manifestations of the Maangamizi today.
It is the view of the SMWeCGEC that our emphasis should be on reparations as a political struggle and a social movement. For reparations, will only be effected and secured as a result of a movement that we continue to build. Ultimately reparations will only be effected when we have built and harnessed the POWER to effect our national will and strategic geopolitical interests as people of Afrikan ancestry and heritage.
Kofi Mawuli Klu, 1993
“Unless our struggle for Reparations leads to the Pan-Afrikanist revolutionary consientization, organization and mobilization of the broad masses of Afrikan people throughout the Continent and the Diaspora to achieve first and foremost, their definitive emancipation from the impeding vestiges of colonialism and the still enslaving bonds of present-day neocolonialism, to smash the yoke of White racist supremacy and utterly destroy the mental and physical stranglehold of Eurocentrism upon Afrikans at home and abroad, delinking Afrika completely from imperialism of any sort whatsoever, we shall have no POWER to back our claim for restitution and to give us the necessary force of coercion to make the perpetrators of the heinous crimes against us to honour the obligations of even the best fashioned letter and spirit of International Law.
Kofi Mawuli Klu today © Peter Marshall
According to Klu (1993) it is important to grasp this point because:
“…while the cases of Reparations granted to other peoples that are normally cited, e.g. the Jews, Japanese- Americans, British POWs’ in Japan, the Inuit, should continue to be upheld as precedents in the spirit of which can be legitimized our Afrikan demands, we must understand that such restitutions have never threatened the Eurocentric global establishment of White racist supremacy in the way and manner true Reparations to Afrikan people will result in the Black empowerment of Afrikans and their galvanisation of the revolutionary transformation of the present unjust order of the World.“
Kofi Mawuli Klu, ‘Charting An Afrikan Self-Determined Path of Legal Struggle for Reparations’: A Draft Paper for Presentation to the 11th December 1993 Birmingham Working Conference of the African Reparations Movement – UK Committee
Professor Chinweizu is therefore correct in pointing out as Osagyefo Kwame Nkrumah did long ago that:
“…the most important aspects of Reparations is not the money the campaign may or may not bring; the most important part of Reparations is our Self-Repair; the change it will bring about in our understanding of our history, of ourselves and of our destiny; the change it will bring about in our place in the World, for we need to move from this old global order, where Holocaust happened to us, to a different global order where Holocaust will never happened to us; we need to move from this old global order , which which sucks resources out of our veins and piles debts upon our head, to a different global order in which our enormous resources shall serve our own prosperity; we need to move from this old global order, which is permeated with negrophobia [and Afriphobia, OUR EMPHASIS], to a new global order that is cleansed of negrophobia [and Afriphobia], one where we would live in dignity and equality with all other races [peoples] of Humanity.“
Hence the meaning and ultimate purpose of why we are mobilising and organising to STOP THE MAANGAMIZI!
The Struggle Continues!!!
International Steering Committee, ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (ISC-SMWeCGEC)
Delivery of 2015 Petition (without signatories)
 According to Professor Maulana Karenga Maangamizi, the Swahili term for Holocaust and continuum of chattel, colonial and neocolonial enslavement, is more appropriate than its alternative category Maafa. For maafa which means calamity, accident, ill luck, disaster, or damage does not indicate intentionality. It could be a natural disaster or a deadly highway accident. But Maangamizi is derived from the verb -angamiza which means to cause destruction, to utterly destroy and thus carries with it a sense of intentionality. The “a” prefix suggests an amplified destruction and thus speaks to the massive nature of the Holocaust.
 International Social Movement for Afrikan Reparations.