By now hopefully you have heard about the recent ‘Reparations and Atonement’ motionpassed by Bristol City Council on 2nd March 2021, the role of the Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) working with local partner, the Afrikan ConneXions Consortium as well as Afrikan Heritage publicly elected officials in this.
So now that we as the Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) are catalysing advancement of the ‘Afrikan Radical Imagination’ (i.e. the ability to envision and work toward bringing about better and repaired futures) in galvanising processes with a variety of Afrikan Heritage Community stakeholders as well as the support of allies; many of whom are publicly elected officials who we work with to ensure that variations of the ‘Atonement & Reparations for the Transatlantic Traffic of Enslaved Africans’ motions get passed by local and city councils in different parts of the country, the question on so many people’s minds is: where do we go from here?
It is necessary to recognise what the added significance of the Bristol motion, which includes resolutions committing Bristol City Council:
To call on councillors, the Mayor or other appropriate council agency to:
1. Write to the Speakers of both Houses of the UK Parliament, Chair of the Commons’ Women and Equalities Committee, and Chair of the Commons’ Home Affairs Committee to express Bristol City Council’s view that they should consider establishing, and seeking UK Government support for, an All-Party Parliamentary Commission of Inquiry. The purpose of this unprecedented commission would be to work on the scope of how reparations may be delivered and may also include for example raising concerns about how tax payers were until 2015 paying back compensation paid to enslavers.
2. Support Afrikan Heritage Community (AHC) organisations in Bristol to galvanise support for the emerging Bristol AHC led ‘Reparations Plan’ from, and in collaboration with, wider stakeholders including institutions, city strategic leaders, corporate leaders, key strategic programmes/initiatives and cross-party politicians.
4. Recognise that reparative justice should be driven by Afrikan Heritage Communities experiences, voices and perspectives to ensure that advocacy messages not only reflect but also respond to the real needs of the community in order to recognise inequalities.
The significance of sections two and four are critical to the success of section one regarding the establishment of the International Social Movement for Afrikan Reparations (ISMAR) demand for the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ), which as we in the Stop The Maangamizi Campaign have always advocated, must be led by our Afrikan Heritage Communities rather than others seeking to define for us what reparations mean and should look like.
The struggle for reparations for the Holocaust of Enslavement of African people is clearly oneof the most important struggles being waged in the world today. For it is about fundamental issues ofhuman freedom, human justice and the value we place on human life in the past as well as in the presentand future. It is a struggle which, of necessity, contributes to our regaining and refreshing our historicalmemory as a people remembering and raising up the rightful claims of our ancestors to lives of dignityand decency and to our reaffirming and securing the rights and capacity of their descendants to live free,full and meaningful lives in our times. But this struggle, like all our struggles, begins with the need for a clear conception of what we want, how we define the issue and explain it to the world and what is to be done to achieve it.
The key point to note about the PEMPAMSIEMPANGO glocal reparations action-planning process in Bristol is that it asserts the primacy of Afrikan Heritage Communities driving the process glocally through the development of a PEMPAMSIEMPANGO Glocal Reparations Action Plan for Planet Repairs Alternative Progression (PEMPAMSIEMPANGO-GRAPPRAP)
PEMPAMSIE is the Adinkra symbol for sewing together in readiness -preparatory actions for reparatory justice. building our future out of our principled operational unity despite our diversity. Indeed, part of the repair process is about Afrikan heritage communities developing our own community capacity and power-base as well as our own Afrikan Heritage Community Self-Repairs Plans. MPANGO is the swahili word for plan.
Afrikan Heritage Community Self-Repairs are the self-determined efforts that need to be made in building our own power, in such a way, that Afrikan heritage communities are able to identify and enhance ongoing work towards stopping the contemporary manifestations of the Maangamizi, which are putting the individuals, families and other social groups that make up our communities into a state of disrepair; as well as reasoning and consciously carrying out the alternative solutions for glocally rebuilding our power base as Afrikan Heritage Communities for National Self-Determination (AHC-NSDs), in such a way that that they are eventually transformed, in accordance with the principles and programmatic demands of Pan-Afrikan Reparations for Global Justice.
However, such Community Self-Repairs for Afrikan Heritage Communities cannot take place in isolation but must link with Afrikan People’s powerbase our Motherland Afrika irrespective of whether we live on the Continent or in the Diaspora. The process of Pempamsie planning should occur within the context of a glocal framework which is establishing repaired Afrikan Heritage Communities which we refer to as Afrikan Heritage Communities for National Self-Determination (AHCs-NSDs)/ Maatubuntujamaas in the UK and other parts of the Diaspora which organically builds links with such Communities of Resistance and Communities of Reparatory Justice Interest on the Continent of Afrika which are known as Sankofahomes. This simultaneous process of establishing Maatubuntujamaas in the Diaspora and Sankofahomes on the Continent of Afrika is what will help usher in a repaired Afrika known as MAATUBUNTUMAN that will take shape in a repaired multipolar world, i.e. UBUNTUDUNIA.
The planning process of developing such a PEMPAMSIEMPANGO, including the facilitation of glocal community hearings should itself be so participatory democratic that it sets the example for and leads into the establishment of the APPCITARJ from the ground-up.
The first step in the PEMPAMSIEMPANGO planning process is establishing working groups of PEMPAMSIESAFO Pan-Afrikan Reparatory Justice Special Task Action Research Forces (PEMPAMSIESAFO-PARJSTARF); the purpose of which is to work on addressing Afrikan Heritage Communities Community-Self Repairs Solutions to the various aspects of the Maangamizi that they and their families and communities are experiencing.
PEMPAMSIEASAFO – Afrikan Heritage Communities Self-Repairs forces that are ‘sewing in freedom-fighting readiness’ for Pan-Afrikan Reparatory Justice victory. Asafos are community militia formations to which everyone belongs for community self-defence in some indigenous communities in West Afrika.There are similar formations within Afrikan Communities throughout the Continent and the Diaspora of Afrika.
It goes without saying that our work continues in fulfilling the other SMWeCGEC aims and objectives as found here.
“You must not abandon discussion out of tact . . . There should be no concession where there is a question of establishing a scientific truth . . . Remember we are focused on a quest for truth and not on a sacrosanct idol we must avoid debasing”
Cheikh Anta Diop quoted in ‘Great African Thinkers: Cheik Anta Diop’ by Ivan Van Sertima, (1968) p.13
“If you do not understand white supremacy (racism) what it is and how it works everything else you know will only confuse you.”
Neely Fuller, Jr. in The United Independent Compensatory Code/System/Concept (1984)
“If you are silent about your pain, they’ll kill you and say you enjoyed it” Zora Neale Hurston
The battles of the future, whether they be physical or mental, will be fought on scientific lines, and the race that is able to produce the highest scientific development, is the race that will ultimately rule Hon. Marcus Mosiah Garvey
In a time of universal deceit, telling the truth is a revolutionary act!
As a campaign tackling issues of genocide and ecocide, we in the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) cannot fail to recognise the importance of the debate raging on vaccines for COVID-19 in particular, and vaccines in general, for Afrikan Heritage Communities across the world. We need to make our position clear, more so in the light of two prominent figures, whom we consider friends, in the United Kingdom (UK); Dr Patrick Vernon OBE and Professor Kehinde Andrews openly advertising and encouraging our people to take the COVID-19 vaccine; and also recognising what is driving some vaccine hesitancy initiatives in response to the weaponisation of COVID-19 and other pandemics. Clarification of our SMWeCGEC position may also help to ascertain what our standpoint is for engagement with emergent coalitions, such as the International Coalition Against the Coronavirus and other Pandemics for African Development based in Lomé, Togo on the Continent of Afrika and the recently announced proposal for an Afrikan Coalition Against Genocide in the UK.
We of the SMWeCGEC consider ourselves as critical friends of both Patrick and Kehinde together with whom we hope we share in common a desire to see the best interests of our Afrikan Heritage Communities advanced everywhere, and therefore choose to make this response and publicly communicate it to all in order to contribute, at this dangerous time, to raising critical consciousness within and beyond our Global Afrikan Family; for the purpose of better comprehending the fact that this emergency period of the escalating climate and ecological crises demands of us all the very urgent need to be far more careful than ever before about our thoughts and actions particularly those that are shared on social media.
Indeed, we of SMWeCGEC are striving to ensure in everything that we do that not only do we raise critical consciousness, but work our hardest to advance its progression into critical legal consciousness. We do so to enable us to learn together, to better express, enlighten, and more boldly act out the will of our Afrikan People glocally to become the power of law everywhere; so that we can compel all of humanity to respect, abide by and enforce our Global Afrikan collective will to safeguard legitimate Human, Peoples and Mother Earth rights. Accordingly, we hope Patrick and Kehinde will take our constructively critical observations for what they are meant to promote: iron sharpening iron in the critical engagement best Black Radical intellectual traditions of our Afrikan Heritage Communities throughout the world.
In these times when some Afriphobic racists are louder demanding depopulation, targeting Afrikans, as a means to redressing the climate and ecological crises, Black intellectuals have a duty to stand with their community, to identify with their fears and concerns and support them to test the genuineness of this case for a vaccine and to then use their academic, and in the case of Patrick, health care knowledge to clarify matters in this case. The examples of Kehinde and Patrick as leading public figures taking the Covid-19 vaccine will be cited across Commonwealth countries; so they themselves must become more conscious of the global role they are playing in advocating for these vaccines in what has been referred to (in January 2021) as a “great experiment” by US based Dr Don J. Tynes who works at the Benton Harbor Health Center in Michigan, see news report below.
Although Dr Tynes speaks as a Black medical professional, he is also very clear on the fact that this experiment is one more example of the series of attempts to misuse Afrikan people for experiments that result in genocide and he particularly highlights the role of Black professionals who act as ‘sell-outs’ in seducing, enticing and coercing their own people into such murderous processes of science and technology, (e.g.“…and not trust a Black face, Black faces [also] harm the Black Race”). This is the kind of exemplary truth-telling standpoint in the best interest of our Afrikan Heritage Communities that we wished the likes of Kehinde and Patrick were taking here in the UK.
If Kehinde is serious in his assertion of being concerned about the racism of the Covid-19 pandemic, then the vaccine hesitancy of Afrikan Heritage Communities locally, nationally and internationally must be evaluated from an glocal anti-racist, anti-imperialist, and as someone who constantly advocates revolutionary change, one would have thought also a ‘revolutionary medical’ standpoint.
The motives of anyone who, contrary to the historical and contemporary experiences of their people, advocates that their people should just cast aside their fears and concerns and #TakeTheVaccine, should definitely be questioned. For what is the evidence base and factual knowledge to say it is safe for your people to take a Covid-19 vaccine?; especially when there has been no ‘repair’ of the healthy mistrust that Afrikan Heritage Communities across the world have of establishment medicine which has in many instances been used against them for nefarious purposes. If Afrikan Heritage Communities are to trust any vaccine, we ourselves must be able to prove that it is good for our people by doing our own independent investigations into the efficacy and safety of vaccines and establishing an Afrikan Heritage Communities led independent peer-review mechanism. This is even more urgent given the fact that the speed of the development of these vaccines means that the long-term consequences on those that take the vaccine from Afrikan Heritage Communities are not known. Of equal concern and alarm is the fact that in the UK, and around the world, vaccine producers have been given immunity from civil liability and so individuals are in effect taking full unmitigated responsibility for the potentially serious effects of a vaccine because there is currently is no adequate recourse to remedy in the event of any complications developing.
Whilst we accept, there maybe a case that can be made for some type of vaccine, it is fool hardy to uncritically advocate the use of vaccines produced by a historically anti-Afrikan system, more so by its notorious capitalist pharma-medical industrial complex known for seeking profit at all cost over and above decent values and principles. So where such vaccines become necessary, Afrikan Heritage Communities and our tested and trusted allies should be able to supervise the process of vaccine development, manufacture, culturally safe clinical trials and administration from start to finish; as has also been advocated by Dr Nevers Mumba, a politician in Zambia. Outside such a process controlled by duly representative, trustworthy and accountable organs of the masses of Afrikan People, then it is sheer agent-provocateurism to insist that Afrikans accept and take vaccines made for them by others.
Cultural Safety: An approach that considers how social and historical contexts, as well as structural and interpersonal power imbalances, shape health and health care experiences.“Safety” is defined by those who receive health services, not those who provide them.
By agent-provocateurism we mean, consciously or unconsciously provoking our people into taking courses of action, seemingly radical but actually premature and/or erroneous and therefore not well prepared to succeed, and so more likely to be to the counterinsurgency benefit of our enemies rather than the masses of our Afrikan People in the long-term; therefore bringing overwhelming backlash in the more likely event of failure, to cause huge losses even deaths and more atrocious persecution, demoralisation and reversals of previously won gains, so setting back our clock of advancement to victorious total liberation. Furthermore, those genuinely interested in our Afrikan People’s healthcare and wellbeing should be willing from a Reparatory Justice perspective, to release resources from the accumulated wealth of our past and present generations that they have in their possession so we, as part of our Afrikan Heritage Community Self-Repairs, can utilise them for our needs; as for example to fund proper research that will enable us to design, produce, freely distribute, monitor, evaluate and constantly improve such vaccines of our own making; combining our own indigenous medical knowledge and expertise with modern technological processes.
We can draw inspiration from the attempts by scientists and health professionals in Madagascar who prompted their government to support their initiative in creating their own home based organic remedies and other Afrikan medical solutions from what they have in their own environment to address Covid-19 and the threat of pandemics. This is a good example of how Afrikan professionals can take the initiative in ensuring governments support their own Afrikan solutions to problems affecting our Afrikan Heritage Communities within and outside Afrika. We note the good leadership example, in this particular matter, of President John Magufuli of Tanzania who on the 27th January 2021, speaking at a ceremony on the opening of a public forest in Chato in the Geita Region in Tanzania echoed the sentiments of many Afrikan Heritage Communities when he said: “The ministry of health should be careful, they should not hurry to try these vaccines without doing research, not every vaccine is important to us, we should be careful. We should not be used as ‘guinea pigs“. There is also exemplary leadership in the Afrikan Diaspora on this vaccine question from Minster Louis Farrakhan of the Nation of Islam.
This issue of our people being targeted as guinea pigs for experimental vaccines and the heightened need for biosafety is a globally shared Afrikan Heritage Communities concern since Covid-19 vaccines has been produced in a system which continues to perpetrate acts of genocide and ecocide against Afrikan people and our environments. It is also the case that the history of disease and warfare are interwoven and not only does the potential exist, but contemporary facts demonstrate, as is currently happening in the foreign orchestrated wars being imposed upon Iraq, Syria and Yemen, that genetic engineering can be applied for biological warfare or bioterrorism purposes, which in itself is the weaponisation of biochemistry for war crimes of genocide.We cannot critically examine and analyze Covid-19 vaccines or indeed vaccine hesitancy without a knowledge of the historical and geopolitical climate in which they are being produced.
Accordingly, we recommend the following points of action:
1. Noting that right now in the current situation of a climate and ecological crisis where depopulation is the eco-fascist solution being popularised for execution against Afrikans and other undesirable colonised peoples of the world, we must recognise that the question of taking or not taking any kind of vaccine is a life and death matter for our peoples across the world. Rather than just focus on the disproportionate impacts of symptoms, we should be courageous at tackling the root causes of such zoonotic viruses and diseases as Covid-19 and other pandemics, as well as building peoples power and community self-defence capabilities to resist and avert the proliferation of genetic engineering and synthetic biology technologies, especially given the lack of legal protection that people have against the iatrogenic harms of vaccine companies.
2. We invite all those interested to join us of the SMWeCGEC in setting up an international working group of the PEMPAMSIESAFO Pan-Afrikan Reparatory Justice Special Task Action Research Forces (PEMPAMSIESAFO-PARJSTARF) to work on addressing Afrikan Heritage Communities concerns about vaccines and pandemics.
PEMPAMSIEASAFO – Afrikan Heritage Communities Self-Repairs forces that are ‘sewing in freedom-fighting readiness’ for Pan-Afrikan Reparatory Justice victory. Asafos are community militia formation to which everybody belongs for community self-defence in some indigenous communities in West Afrika.There are similar formations within Afrikan communities throughout the Continent and the Diaspora of Afrika.
3. We invite all those who are interested to join us in critically exploring, debating and counteracting the role of agent-provocateurism in our Pan-Afrikan Liberation endeavours particularly highlighting its counterinsurgency role for seeking to derail the rising wave of our Afrikan Heritage Community organisation, particularly disciplined glocal movement-building and its necessarily diligent scholar-activist spearheading towards strengthening the International Social Movement for Afrikan Reparations (ISMAR) and the Peoples Reparations International Movement (PRIM).
5. Contact us to learn more, including how best you can participate from a Pan-Afrikan Liberatory Perspective highlighting holistic Reparatory Justice, in the ‘Battle of Ideas’ raging on issues such as pandemics, vaccines and depopulation. Under the international law reparations remedy of rehabilitation, collective reparations for the long-term consequences of the Maangamizi, both past and present, can be expressed through public health objectives that aim to stop medical/pharmaceutical wrongs and eliminate lingering racialised health disparities. The ‘Battle of Ideas’ is an important ideological tool in the struggle to transform minds and hearts in support of or against a cause. Within a space where a number of ideological positions struggle for supremacy – reflective of national, ethnic, class and gendered tensions within society – the ISMAR as a revolutionary international social movement should not neglect the importance of winning hearts and minds and mobilising society around a common Reparatory Justice vision that presents a credible political, social and economic narrative around which the movement seeks to transform minds and hearts to support, with all credibility, an alternative to that of the dominant white supremacy racist, capitalist, imperialist, sexist class.
Project Coast: Apartheid’s Chemical and Biological Warfare Programme, Chandré Gould and Peter Folb, edited by Robert Berold (2002)
The video clips below, and other relevant information links, point to what is happening in one of the best known countries of West Afrika, in connection with the fraudulent 7th December 2020 General Elections to the Presidency and Parliament of the Republic of Ghana.
We highlight not only the fact that the current pretender to the still hotly disputed position of President-elect, Nana Addo Dankwa Akuffo-Addo, has been caught on camera by an investigative journalist, showing he is a corrupt, deceitful and hypocritical taker of bribes, an organiser of violent political gangsterism, but also someone with question marks about complicity in numerous unresolved murders. This concerns mostly gruesome killings that have occurred and still are happening in Ghana over a considerable period of time, particularly as from 2016, within the duration of his first term in the questionably won position of the President of Ghana.
Moreover, contrary to his initial pronouncements against the illegal mining activities popularly known as ‘Galamsey’, Akuffo-Addo has become one of most notorious profiteering facilitators of the mostly foreign extractivist plunder of Ghana’s resources, and the heinous destruction of her environment, including the desecration of sacred bush groves, forest reserves, mountains, water bodies, indigenous community settlements, endangered unique flora and fauna, and other devastating cases of Genocide and Ecocide known to Afrikan Heritage Communities as the Maangamizi.
That is why it is of the greatest importance for Internationalist Solidarity to be urgently mobilised now, from all over the World, to assist the people of Ghana to create an enabling atmosphere for genuine Participatory Democracy to develop, in the wake of properly establishing the Truth around the hotly disputed 7th December 2020 General Elections. Such Truthquest must ascertain, without any obfuscation and obstruction whatsoever, those who actually won and lost both the presidential and parliamentary ballots, and ensure the true victors are allowed to freely occupy their respective positions of government and other state responsibilities they have been popularly mandated, by the expressed sovereign will of the people, to ascend, in due service, as Ghanaians say it, to their Odomankoma MawuLisa Nyungmo God of Creation, to their revered Ancestors and to their own Ghanamanfo citizenry of Afrika and Miano Asase Yaa, their beloved Mother Earth!
With regard to the above noteworthy points, we of the Stop the Maangamizi: We Charge Genocide/ Ecocide Campaign (SMWeCGEC), propose the following to those Peoples’ of Conscience Representatives in the United Kingdom Houses of Parliament interested in our Operation 2020 Ghana Elections Truthquest (O2020GET):-
(1) Ask the UK Government what it knows, from its own gathered intelligence, and is therefore doing, about the incumbent Government-perpetrated Electoral Violence, which discredits the official Electoral Commission (EC) declared results of, and reports on, the 7th December 2020 General Elections in Ghana.
(2) Call for the setting up of an All-Party Parliamentary Human Rights Monitoring Caucus on Anti-People Violence in Ghana today.
(3) Invite all members of both Houses of the British Parliament to participate in an International Community Right To Truth Assembly (ICORTTA), by way of a Zoom meeting, to be facilitated by the Peoples’ Reparations Internationalist Solidarity Committee for Cognitive Justice in Afrika (PRISCCOJA); that will be addressed by a duly mandated representative each, of the two main contending political parties in Ghana today, that are still heatedly disputing the results of the 7th December 2020 General Elections; that is, the National Democratic Congress (NDC), led by John Dramani Mahama (aka JDM); and the New Patriotic Party (NPP), led by Nana Addo Dankwa Akuffo-Addo (aka NADAA).
(4) Sponsor, actively support and send a Friends of Ghana International Investigative Team (FOGIIT) to enquire into the various shootings, maiming and claiming human lives, including those of elected Members of Parliament, journalists and ordinary people, young and old, by police and army personnel, as well as other armed state and non-state actors, that have ocurred and still are happening in Ghana today before, during and in the aftermath of the 7th December 2020 General Elections.
(5) Support the Afrikan Heritage Communities-led initiative to hold an inaugural convention to launch their Internationalist Solidarity Forum of People’s Power Accountability on Afrika (ISFOPPAA) in London, United Kingdom, as part of the annual Afrikan Liberation Awareness Month (ALAM) activities in May 2021.
This article was updated on 07/08/17, 27/06/18 and 17/10/20 from when it was originally published in 2015
“The damage sustained by the Afrikan peoples is not a thing of the past, but is painfully manifested in the damaged lives of contemporary Afrikans from Harlem to Harare’ in the damaged economies of the Black World from Guinea to Guyana from Somalia to Suriname.”
Abuja Proclamation of the First Conference on Reparations for Enslavement, Colonisation & Neocolonisation, 1993
No exact template or model exists for the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) in that it will have to be shaped in a way that meets the needs and aspirations of Afrikan Heritage Communities that have been enslaved, colonised or otherwise oppressed by the British Empire and/or the current British State. However, our vision is that the APPCITARJ will consist of British and European Parliamentary Commissions established with representation from the political parties in these parliaments and thy will hear our submissions as Afrikan Heritage Communities who have been impacted by the Maangamizi (Afrikan Hellacaust of chattel, colonial and neocolonial enslavement). This is an example of the revolutionary use of reform in that we are tactically seeking to use establishment institutions and some of their processes to achieve some of our revolutionary objectives for reparatory justice social change and transformation.
For us in the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC), this is not about taking our individual and collective cases to parliamentarians for those parliamentarians, on their own, to decide on the merits of our individual/family/people’s case and to make final judgements about what the outcomes should be. In our view, this adjudication function can best be achieved by the establishment of the Ubuntukgotla – Peoples International Tribunal for Global Justice (PITGJ) in which representatives of our people and other peoples who have experienced European colonialism, enslavement and genocide become the judges using law from our various people’s legal traditions. Rather, the establishment of the APPCITARJs, at the levels of the Westminster Houses of Parliament and the European Parliament, are a tactic to facilitate widespread evidence gathering which reveal facts about the magnitude of the Maangamizi and for the public dissemination of that evidence as part of the battle to win hearts of minds and influence public opinion to support our people’s cause.
It is therefore important for the proposed APPCITARJ to seek an appropriately weighted balance between an individualized approach that places victims and perpetrators at the centre of the process and recognising as well as redressing the impact of the Maangamizi on whole collectivities. However, this requires a focus on tackling the systemic aspects of the Maangamizi and examining the role of institutions, structures of legitimisation and governance in its continuance. In this regard, we are keen to ensure that the systemic aspects of the Maangamizi are no longer hidden from scrutiny or public accountability.
Dissemination of such evidence in the arena of the British public will compel the majority of the British public to agree with us that there is an overwhelming case for their criminal ruling classes to answer. In effect, we want our people to have a ‘hearing’ and to speak to the public, (court of public opinion) through the British Parliament. This entails exposing the evidence to the glare of the public and utilising various forms of media who will be reporting on the proceedings to influence public support for our cause of Afrikan Reparatory Justice. According to the 2005 United Nations Basic Principles and Guidelines on the Right to A Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law, an essential aspect of reparations include, among other measures: investigation of the facts, official acknowledgement and apology, receipt of answers; an opportunity for victims to speak in a public forum about their experiences and to have active involvement in the reparative process. We are therefore seeking to ensure that our people’s testimonies will bring to light all the gory details that the British public has not been allowed to hear; has been denied true education about; and that we too have not been allowed to narrate on platforms with official legitimisation.
This parliamentary and extra-parliamentary process will create the opportunity for a diverse collectivity of Afrikan voices, from all over the world, to speak to the Maangamizi crimes of the British Empire, the British State and its ruling classes, by providing public testimony about our family and people’s case, as we see it. Once these testimonies of ordinary people, as well as the various research and other forms of documentation of the Maangamizi that exists, are being heard over and over again, clarity will dawn on the British public.
Ultimately, we are seeking to ensure that our combined evidence, voiced, recorded and reported from the UK and European Parliaments, paints the horrific truth of the culprits crimes. This is an opportunity we have never been given. Once the British public have heard the whole truth, it will be easier for us to win them over to our side; to publicise who the main culprits are ; and elucidate the harm that their deception over the years has done not only to Afrikan Heritage Communities, but also to the British people as a whole. This spark-rippling process will in itself compel the majority of those conscientious members of the British people to join us all in movement-building to stop the harm and repair the damage being done to themselves, and to others, in their name. So what will be a just retribution in terms of holding such perpetrators to account? One form of retribution is to strip the criminals of their ill-gotten wealth and status (“Expropriate the Expropriators!) and reclaim our wealth for Reparatory Justice Redistribution.
A large part of our people’s case for compensation is that this is unjustly obtained intergenerational wealth includes the wealth that which we as Afrikan Heritage Communities, are historically owed and have been denied, in addition to what is being stolen from and owed to our contemporary generations. We therefore advocate that we must have out of that redistributed wealth, all that we need to repair our own selves i.e. Afrikan Community Self-Repairs*. Although, we concede that the majority of British people deserve some of that wealth from their ruling classes in terms of wealth that has also been stolen from them over the years. Practically, this is how we see that external compensation in the form of the just redistribution of our people’s wealth will be secured.
*Afrikan Community Self-Repairs are the self-determined efforts that need to be made in building our own power, in such a way, that Afrikan heritage communities are able to identify and enhance ongoing work towards stopping the contemporary manifestations of the Maangamizi, which are putting the individuals, families and other social groups that make up our communities into a state of disrepair; as well as reasoning and consciously carrying out the alternative solutions for glocally rebuilding our power base as communities, in such a way that that they are eventually transformed, in accordance with the principles and programmatic demands of Pan-Afrikan Reparations for Global Justice.
“The inheritance of rich people’s wealth by their children should stop. The expropriators should have their wealth expropriated and redistributed“
So for us, the strategic purpose of the APPCITARJ is to divorce the masses of the British public from aligning with their ruling classes in order that they can once again be on the right side of history (as were many of their abolitionists); in collaborating with us to strip their ruling classes of their ill-gotten wealth and other gains and collaborate with us to secure its redistribution.
One of the greatest challenges for transformative reparatory justice change processes and mechanisms is addressing not only the histories of acts of Maangamizi dispossession and violence, but also those of structural violence, where power relations are manifest through the systematic and collective violation/s of economic, social and cultural rights. In many contexts, racialised and otherwise marginalised populations, particularly those of Afrikan heritage, are often systematically excluded from community development initiatives as well as often being denied full participation and substantive Afrikan Heritage Community representation in social, economic and political life. So the way other commissions of inquiry or truth commissions have interacted with ‘victims’ of these harm causing violations; such as receiving testimony, writing histories of victimization in such a way that assists such groups to recover their agency, and recommending reparative approaches – can be replicated with Afrikan Heritage Communities as a collective victim.
The 2014 Instance de la Vérité et Dignité (IVD, Commission for Truth and Dignity) in Tunisia pointed the way, by seeking to address the broad range of demands that the Tunisian Revolution made, including not just for truth, but also threats to dignity including issues such as the lack of graduate jobs and the often extreme geographical inequalities that came to the fore in Tunisia under the Ben Ali regime. To address the issue of the collective and structural violence of social exclusion; and for the first time in the history of truth commissions; the IVD defined and implemented the concept of a collective victim as including: “any person who suffered harm following a violation…, be they individuals, or groups of individuals” (Organic law on Transitional Justice).
To maximize the impact of collective reparations for Afrikan Heritage Communities requires that such reparations not only address harms, but also the structures and institutions underpinning such harms, and ensure that the such reparations transform the circumstances of unjustly impoverished and marginalised victims. Such transformation occurring in such a way as to address contemporary injustice in its multiple dimensions, (i.e. historical, ethnic, social, political, cultural, religious, sexual, epistemic and ecological). Such injustice being underpinned by ‘cognitive injustice’ which is the failure to recognise the plurality of different knowledges by which Afrikan Heritage Communities give meaning to their existence. It is only by pursuing global cognitive justice that holistic and transformative reparatory justice can become a reality. Hence why in our approach to developing the APPCITARJ, we are cognizant of the need to also adopt approaches, processes, mechanisms and initiatives that incorporate the legal cosmovisions (Indigenous worldviews), ideas and claims of Afrikan people. This in itself, requires a more complete set of tools for building alternatives to the present system of legalized injustice.
“Always remember that the people do not fight for ideas, for the things that exist only in the heads of individuals. The people fight and accept the necessary sacrifices. But they do it in order to gain material advantages, to live in peace and to improve their lives, to experience progress, and to be able to guarantee a future for their children. National liberation, the struggle against colonialism, working for peace and progress, independence – all of these will be empty words without significance for the people unless they are translated into real improvements in the conditions of life.”
Amilcar Cabral, Guinea-Bissau: A Study of Political Mobilisation, 1974, p.91
Among the challenges facing reparations for Maangamizi resistors and survivors, is to differentiate between reparations and the requirement that a state deliver basic public services. Reparatory justice measures will not be secured from others outside of a comprehensive and holistic Afrikan Heritage Community Pempamsie (sewing together) Community Self-Repairs Plan and related policies, which must accompany and shape it. This is why we in the SMWeCGEC, in partnership with the Afrikan Emancipation Day Reparations March Committee (AEDRMC), its allied organisations and other formations within and beyond the UK such as the MAATUBUNTUMITAWU-Global Afrikan Family Reunion International Council in West Afrika, are mobilizing and supporting others to self-organise year-round building on the 2017-2018 Afrikan Emancipation Day Reparations March theme of ‘Promoting the reparatory justice change that we are organising to bring about’ as a key aspect of advancing the 2020 declared Reparations Rebellion which continues into 2021 organising around the theme: Defeating Neocolonialism with Afrikan Autonomy: All Roads Must Lead to Our Sacred Cause of Reparations.
Pempamsie Adinkra symbol
The beginnings of such a Pempamsie Plan were documented in the 2003 Black Quest for Justice Campaign (BQJC) legal & extra-legal Strategy for Pan-Afrikan Reparations for Global Justice; and were included in its legal action supported by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), the Black United Front (BUF), the then newly formed Global Afrikan Congress (GAC) and the International Front for Afrikan Reparations (IFAR).
Characteristics of Commissions of Inquiry with Truth Commission Functions:
“In recent decades, the truth commission has become a mechanism used by states to address historical injustices. However, truth commissions are rarely used in established democracies, where the commission of inquiry model is favoured. I argue that established democracies may be more amenable to addressing historical injustices that continue to divide their populations if they see the truth commission mechanism not as a unique mechanism particular to the transitional justice setting, but as a specialised form of a familiar mechanism, the commission of inquiry. In this framework, truth commissions are distinguished from other commissions of inquiry by their symbolic acknowledgement of historical injustices, and their explicit “social function” to educate the public about those injustices in order to prevent their recurrence.”
Abstract, Kim Pamela Stanton (2010), pii
To get a sense of what we are envisioning for the APPCITARJ, it is best to understand what a truth commission is.
• Truth commissions are generally understood to be “bodies set up to investigate a past history of violations of human rights in a particular country -which can include violations by the military or other government forces or armed opposition forces.” Priscilla B. Hayner, in ‘Unspeakable Truths’ delineates four main characteristics of truth commissions:
1. First, they focus on the past and its impact. The events may have occurred in the recent past, but a truth commission is not an ongoing body akin to a human rights commission.
2. Second, truth commissions investigate a pattern of abuse over a set period of time rather than a specific event. In its mandate, the truth commission is given the parameters of its investigation both in terms of the time period covered as well as the type of human rights violations to be explored.
3. Third, a truth commission is a temporary body, usually operating over a period of six months to two years and completing its work by submitting a report. These parameters are established at the time of the commission’s formation, but often an extension can be obtained to wrap things up.
4. Fourth, truth commissions are officially sanctioned, authorised, or empowered by the state. This, in principle, allows the commission to have greater access to information, greater security, and increased assurance that its findings will be taken under serious consideration. Official sanction from the government is crucial because it represents an acknowledgment of past wrongs and a commitment to address the issues. Furthermore, governments may be more likely to enact recommended reforms if they have established the commission.
Goals of Truth Commissions Include:
• Making recommendations for redress suffered by victims and survivors • Recording and educating about the past • Identifying perpetrators • Formulating policy proposals and recommendations on rehabilitation and the healing of Maangamizi resistors, survivors, their families and the community at large • Providing the victims/survivors with different forms of support to ensure that the commission of inquiry/truth commission process restores the victims’ dignity • Preventing repetition of aspects of the Maangamizi • Forming the basis for a new pluriversal democratic order • Promoting reconciliation • Creating a collective memory.
You can see a list of some previous truth commissions here.
Characteristics of Commissions of Inquiry with Truth Commission Functions:
They are non-judicial mechanisms but can complement judicial mechanisms;
They are commissions of inquiry whose primary function is investigation of human and people and Mother Earth rights violations and violations of humanitarian law, unlike courts or tribunals which deal with adjudication;
They focus on severe acts of violence or repression;
They are victim-centred bodies focused on victims ideas, views, needs, experiences and preferences as primary focus as opposed to elite witnesses or perpetrators;
They formulate recommendations to guarantee the non-repetition of past crimes and reform state institutions involved in the commission of human, peoples and Mother Earth rights violations.
Truth Commission Activities
Investigations/ documentation of violations/ research
Interview/ public hearings
Events and programmes to promote intra and inter community cohesion, reconciliation and conciliation
Advantages of the APPCITARJ:
It will delegitimize Maangamizi denial;
It will rebut misrepresentations of the old order through investigations, public hearings and detailed reports;
It will spur significant national debates on repairs and redress;
It will help governments to take corrective/reparatory actions and develop reparatory policies;
It will provide a measure of accountability for the legacies of past and present atrocities and violations/abuses of human, peoples and Mother Earth rights through its findings.
There are many factors that will determine the composition and mandate of the APPCITARJ including how much we are able to bring pressure to bear on relevant decision-makers and institutions. There has already been some thinking, analysis, research and consultation on what the purpose of the APPCITARJ should be, although this is an evolving process.
Elements of a Participatory Reparations Process
Building direct channels of communication with affected communities, in order to raise awareness of the justice process and promote understanding of the measure. Outreach is therefore central to the mandate of the APPCITARJ, as it is a crucial means for the justice programme to engage with and impact the public.
Outreach activities should work not only to disseminate information to the public, but also to create forums for two-way communication through dialogues, consultation, and participatory events at all stages of the APPCITARJ process.
There should be a dedicated budget for outreach, outreach materials should be culturally appropriate.
Thus far, truth commissions have rarely moved into the more empowerment types of participation (such as decision-making concerning how interviews take place or concrete reparation recommendations), usually remaining more non-dispositive.
To address this, the APPCITARJ must facilitate meaningful inclusion and participation in the early phases, to give a voice to victim needs and concerns and provide some sort of decision-making, such as determining the best methods for reaching communities, taking statements or understanding the statements in a given situation.
The APPCITARJ mandate will set out its goals and objectives, designates the violations and time period under investigation, and specifies a timeframe for completion of work. The mandate will also specify the acts that the APPCITARJ will investigate.
Negotiating an appropriate mandate is key for the APPCITARJ to be able to explore social and environmental justice issues and the broader contours of the legacies of enslavement (The Maangamizi).
The APPCITARJ will Seek to:
Redress global inequalities caused by the Transoceanic Trafficking of Enslaved Afrikans (TTEA). These include, but are not limited to, social, economic and ecological harms;
Acknowledge the fundamental injustice, cruelty, brutality, and inhumanity of the imposition of the Maangamizi, i.e. Afrikan chattel, colonial and neocolonial enslavement within and beyond the British Empire;
Examine the health, social, environmental and climate impacts of neocolonialism as it impacts on Afrikan Heritage Communities;
Examine Afriphobia and subsequent de jure and de facto racial and socio-economic discrimination against Afrikans and people of Afrikan descent, including their gendered impacts and consequences;
Examine how Afrikan enslavement, colonialism and neocolonialism have directly benefited societal institutions, both public and private, including higher education and other public sector organisations, corporations, as well as religious organisations;
Make recommendations to Parliament and similar bodies at local, national and international levels, including the European Parliament, and;
Determine appropriate methods of dissemination of findings to the public within and beyond Britain for consultation about proposals for supporting initiatives of Afrikan Heritage Community Self-Repairs, Planet Repairs and designing other forms of redress and repairs.
On the Importance of Speaking our Grassroots Power of Truth to Establishment Power
“The victim who is able to articulate the situation of the victim has ceased to be a victim… he or she has become a threat.”
James Baldwin, ‘The Devil Finds Work’, 1976
In providing testimony, the so-called victim/survivor becomes an agent, and his/her narrative is especially threatening because it dares to expose violations and violence when others declare that such oppressions do not exist.
The APPCITARJ will not substitute a judicial process and is not designed to let perpetrators off the hook. Hence the need for the APPCITARJ to evolve in conjunction with the PITGJ. The organising processes towards establishment of the APPCITARJ, including the mobilisational role of the SMWeCGEC, will also galvanise grassroots work towards establishing glocal sittings of the PITGJ, as part of a series of actions which will put a full stop, by way of holistic and transformative reparations, to all acts of Genocide/Ecocide against Afrikan people.
Begin Preparing Yourself for the APPCITARJ & PITGJ
You can prepare yourself for the APPCITARJ by beginning to do family and community research on how we and our immediate families each have suffered, continue to suffer and have also challenged the various crimes of the Maangamizi. In this regard, see the aims of the SMWeCGEC.
Afrikans in the UK and Europe organising towards establishing commissions of inquiry for truth and reparatory justice and local, national and international people’s tribunals to hold the governments of Britain, and other European countries to account. If you are able to gather such evidence you can assist us to arrive at a comprehensive assessment and a full picture of what our journeys and experiences of the Maangamizi have been across the Diaspora, as well as on the continent of Afrika.
Each person and representative of families and their communities have to become our own advocates and experts on your own situation and then we can bring all these experiences together as part of us becoming ‘reparations enforcers’ who are building the power and capacity to hold to account all those who are continuing to profit from the ill-gotten gains of the Maangamizi and are also complicit in its perpetuation today.
See the video below from the documentary ‘Freedom Summer’ for some APPCITARJ lessons from our Shero Fannie Lou Hamer.
Hamer’s testimony had such a huge impact upon the government and public in and outside the USA, and was so powerful, that President Lyndon B. Johnson called an impromptu press conference to get her off the air. This is a recording of the full testimony and also a transcript of that testimony. Her testimony provides an example of what we envisage could be the impact similar ISMAR-coordinated grassroots testimonies by our Afrikan Survivors, Resistors and Challengers of the Maangamizi, from all over the World to the APPCITARJs in the UK Parliament of Westminster and the European Parliament. We surmise that the ‘holding to account’ referred to above can best be done in a collective way by supporting the establishment of the Ubuntukgotla, court of peoples humanity interconnectedness, otherwise known as the Peoples International Tribunal for Global Justice (U-PITGJ), which we encourage you to support the development of. This can be done through hosting sittings of the tribunal, locally, nationally and internationally.
As part of the rationale for this approach, it is important to have a better sense of the historical antecedents of the SMWeCGEC in the UK, see these historic recordings from 2003 of Esther Stanford-Xosei, former legal advisor to the BQJC speaking about the BQJC legal & extra-legal strategy for reparations; the need for a UK commission of inquiry to address the legacies of the Maangamizi; and the commencement of the UK version of the ‘We Charge Genocide Petition and campaign’ under the auspices of then then Black United Front-Parliament (BUF-P). The second set of videos where Stanford-Xosei is interviewed, precedes in order and time the first video where she speaks to camera.
Set up a Family or Community Group Maatzoedzaduara
You can set up a MAATZOEDZADUARA (i.e. Maat action-learning circles or ‘Maat Training Practice Rings’) which is a reparatory justice circle of Maat practitioners who learn to be the self-repairs change at the levels of their person, home, family, neighbourhood, workplace, school, places of leisure and worship, etc. These Maat Training Practice Rings encompass a number of families and lineages, across geographical boundaries and generations. For example, a home or family based Maat Training Practice Ring will entail getting a selected number of people in your family interested in unravelling family histories and using this knowledge to recognise and gather evidence of the harm that has been done to you as a family.
The Practice Rings will also explore how such harms have been passed down throughout the generations, resulting in increasing levels of disrepair. We are looking for case studies of some of these family stories documenting family member’s lived experiences of the Maangamizi and resistance to it. This unravelling of these stories is part of the process of repairing the harm and continuing damage being done and passed down intergenerationally within our own families.
You can also creatively utilise SMWeCGEC Petition Soulsquestathons (SMWeCGEC-PS), which are literally a collection of souls, for spark-rippling MAATZOEZADUARAs. The aim is to link chains of MAATZOEZADUARAs together encompassing a number of families, across geographical boundaries and generations, all over the place, as Grassroots Afrikan Reparatory Justice Action Learning Praxis Exercising Rings (GARJALPERs) of the PITGJ. This means that they will share their stories and practice not only testifying with these stories but also putting their cases through trial rehearsals. The key point about the Soulsquestathons is that the various participants connect to, compare and contrast their self-repairs reparatory justice work as families within these MAATZOEZADUARAs. Basically, these are intergenerational connections, not only of family members of the present, but also the past. It therefore becomes necessary for us to keep records about and bring the lives and work of our revered Ancestors into our everyday lives of the present.
If you would like to know more about how to get involved with the APPCITARJ/U-PITGJ or you would like support with setting up a Maatzoedzaduara please contact PARCOE on email@example.com or 07751143043.
Share Your Story!
One of the roles of the APPCITARJ will be to gather statements from Maangamizi resistors, survivors and anyone else who feels they have been impacted by the Maangamizi and its legacies.
It is our intention to coordinate the collection of individual statements by written, electronic or other appropriate means such as audio-visual recordings with regard to providing a safe, supportive and sensitive environment for individual/collective/group statement taking/truth sharing.
If you would like to begin with compiling your story as a case study or indeed to make a statement about the impact of the Maangamizi, you are invited to contact us to discuss how best this can be done.
1. How best people can be involved and participate in the APPCITARJ? 2. Aims, hopes and fears for the APPCITARJ? 3. Mandate, terms of reference, powers and structure of the APPCITARJ? 4. What are the other ways to deal with the legacies of the Maangamizi and enforce accountability?
4.Participate in the quarterly Ubuntudunia Reparations Rebellion Action Reasonings (URRARs);
5.Contact the M.E.T. to learn about and participate in the APPCITARJ Matemasie Action Learning Test Hearings (APPCITARJ-MALTHs).
It is important that you let us know how you get on with your local MP or other publicly elected officials so that we can keep a record of progress or where there is a need for more focused lobbying. Here are the contact details for the SMWeCGEC. Please also see this guidance on Guidance on Proposals for Parliamentary Actions.
Volunteer Researchers are Required to Contribute to a People’s History-Making Process of Securing Reparatory Justice!
If you are a law or politics student or have other relevant skills and experience and you are interested in using your knowledge and skills to support Afrikan people’s struggle for holistic redress and secure Afrikan Reparatory Justice, you can become a volunteer researcher. We are looking for volunteer researchers who would like to join the SMWeCGEC research team in preparations for establishing the APPCITARJ and the PITGJ. If you would like to get involved, please contact: Afrikan Reparations Transnational Community of Practice (ARTCoP) on firstname.lastname@example.org or the M.E.T.
Support from Movement Lawyers is Welcome!
If you are a social justice advocate, legal practitioner or cause lawyer and would like to offer pro-bono advice or support to this community-led initiative; are willing to build equitable relationships with people and organisations challenging historical and contemporary injustice; and are prepared to respect the approach of social justice/community lawyering,*please also get in touch as above.
*Community lawyering has many variants: collaborative lawyering, community, lay lawyering, cause lawyering, social justice lawyering, political lawyering, critical lawyering, rebellious lawyering, movement-lawyering etc. The common thread among them is that the clients, not the lawyers, play a central role in resolving the issues that have an impact on their opportunities to succeed. It is: lawyering that is community-located, community-collaborative, community-directed and based on the collaboration of lawyers, clients and communities in which they live; and transforming law and lawyering to address the inequalities experienced by subordinated and underserved groups. The legal system in the UK and other Westernised countries is very individualistic. It tends to atomise and depoliticise disputes, which work against a community organising model. Furthermore, the facilitation of individual rights has not benefited the long-term needs of communities, especially impoverished communities, especially where such impoverishment is as a result of intergenerational injustice. The Sargent Shriver National Centre on Poverty Law (USA) defines “community lawyering” as a “process through which advocates contribute their legal knowledge and skills to support initiatives that are identified by the community and enhance the community’s power.”
Similar to the different schools of thought in community organising, community lawyering has many different strains. However, what sets lawyers who adopt community lawyering apart from each other boils down to their answers to the following three questions: Who do you work with? What do you do for them? And how do you work together? Similar to community organising, the answers to these questions vary depending on the political orientation of the lawyer and the theory of social change they ascribe to. By combining legal recourse and community organising, it is possible to utilise “community lawyering” as a social change strategy.” This approach engages lawyers who are prepared to de-emphasise litigation as the primary tool for advancing social justice. Instead, community lawyering encourages such lawyers, in collaboration with communities, their groups, activists and organisers, to critically and creatively examine non-traditional forms of advocacy such as facilitative leadership, institution-building, community organising, collective action and other grassroots actions including strategic litigation, media events, community education workshops and public demonstrations. This is done as a way of addressing the legal and non-legal problems of their clients. Community lawyering can also be described as a more participatory process that fosters collaboration between lawyers and their community (group) clients, rather than fostering—if not perpetuating—the dependency that most clients have on their lawyers to solve their legal problems in a conventional lawyer-client relationship.
The role of a “community lawyer” entails working in partnership with one’s community clients and utilises multiple forms of advocacy, to address their individual as well as systemic problems. Community lawyering practitioners recognise that their clients are partners—not just in name—but in leadership, control and decision-making. Through collaboration, lawyers can support Afrikan Heritage Community groups in building their own resources and community capacities to advance their own interests in effecting and securing reparatory justice in a self-determined and self-directed manner.
Another critical component of community lawyering is creating race-conscious cultural competence—a set of beliefs, values, and skills built into a structure that enables one to negotiate cross-cultural situations in a manner that does not force one to assimilate to the other. The goal of race-conscious community lawyering is to support lasting structural and systemic changes that will bring about holistic reparatory justice for racialised groups.
Movement-lawyering is a specific form of community lawyering. It is rooted in the truth that legal work or even legal victories alone cannot win meaningful change. Throughout OURSTORY, lasting change has only come when social movements, grounded in grassroots activism community organizing that builds the capacity, power and solidarity of people experiencing injustice, become strong enough to shift power dynamics in our societies.
Movement lawyers work to support communities fighting injustice, enabling those most harmed by intersectional forms of oppression to lead the fight for transformative change. This lawyering recognises that community members and organisers have expertise that should be valued. In fact, movement lawyers should also be engaged in a process of political study and growth collectively with organisers that are aligned with particular community struggles. Here are some tips for lawyers that are aligned with movements and are particularly relevant to how lawyers can best support communities, their activists and organisers who are engaged in reparatory justice struggles as part of the ISMAR.
 Priscilla B. Hayner, Unspeakable Truths. New York: Routledge, 2001, p. 14.
First of all, the Afrikan Emancipation Day Reparations Rebellion Groundings were not organised by Black Lives Matter. They were organised by the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign in partnership with the Afrikan Emancipation Day Reparations March Committee who from 2015 have been co-organising the Afrikan Emancipation Day Reparations March on the 1st August.
This year however, we decided to organise the Afrikan Emancipation Day Reparations Groundings as a form of peaceful non-violent direct action because we are not being heard in our demand contained in the Stop the Maangamizi: We Charge Genocide/Ecocide Petition that the UK Government establish the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice and commit to holistic reparations. according to the Basic Principles and Guidelines on the Right to a Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law.
Our peacefully organised non-violent direct action which took the form of these Reparations Rebellion Groundings, was assisted through the Extinction Rebellion Internationalist Solidarity Network and all other sections of Extinction Rebellion for which we made a prior agreement as to how best they could play the roles assigned to them.
The procession of Forever Family and some of the other supporting organisations, which marched from Clapham to Brixton Windrush Square to join the Afrikan Emancipation Day Reparations Rebellion Groundings was a significant contribution to our overall very successful event.
This is an edited version of the statement provided to, Beth Ani, a journalist with the Morning Star Newspaper, in response to a request made on Sunday 2nd August 2020
I am a journalist at the Morning Star newspaper – i’m wondering if you could send a comment on yesterday’s march and also respond to Nigel Farage’s comments in which he described scenes at the protest as “terrifying” and accused BLM of “diving society.” Let me know if you’re able to comment, many thanks, Beth.
This is the Morning Star article were some of the above comments were included.
Terrifying scenes in Brixton today.
A paramilitary-style force marching in the streets.
This is what the BLM movement wanted from the start and it will divide our society like never before.https://t.co/7bfaSIelCM
As to Nigel Farage’s completely unjustified comments: “Terrifying scenes in Brixton today. A paramilitary-style force marching in the streets. This is what the BLM movement wanted from the start and it will divide our society like never before”, they should be taken for the racist nonsense and deceitful propaganda that they are. Farage’s comments were an abysmal attempt to frighten away allies from supporting these Reparations Rebellion Groundings of our Afrikan Heritage Communities; and connecting their own actions of rebellion to ours. Far from dividing society, this year’s Afrikan Emancipation Day Reparations Rebellion Groundings became a cross-community unifying celebration of the internationalist solidarity, and its best traditions, that have always brought together peoples from diverse communities of resistance, within and outside of the UK, to strengthen their cooperation in fighting to eradicate the divisive weapon of racism.
We deliberately organised this year’s Afrikan Emancipation Day activities in ways to counter the use of racism, by the elitist establishment of Global Apartheid racism, to keep all communities of resistance apart from each other, and therefore make it difficult for us to collectively achieve the desired victory of total emancipation for all Humanity to reclaim the Planet and build a multipolar World of Global Justice for All. The deceptive fear mongering of the white supremacy racist ilk of Nigel Farage is not going to stop us progressing this work of rebuilding principled unity in continuation of similar efforts in the past.
Learning from our predecessors, (whose efforts in this same direction were given recognition in the British champions of internationalist solidarity section of our Sankofasafarinta Exhibition at Max Roach Park), as part of the Reparations Rebellion Groundings, we are better prepared now to defend this work of forging principled unity as a necessity for advancing all of us towards the Rendezvous of Victory that our own Pan-Afrikan freedom-fighters like Aimé Césairelong ago envisioned for us. This is what we mean by our slogan ‘Stop the Maangamizi: Build Maatubuntuman in Ubuntudunia!’
Esther Stanford-Xosei, Coordinator General, Stop the Maangamizi: We Charge Genocide/Ecocide Campaign
The 1 August Afrikan Emancipation Day Reparations Rebellion Groundings were organised by the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign in partnership with the Afrikan Emancipation Day Reparations March Committee. Both formations have, since 2015, been co-organising the Afrikan Emancipation Day Reparations March on the 1st August. This year however, we decided to organise the Afrikan Emancipation Day Reparations Rebellion Groundings as a form of peaceful non-violent direct action.
The reason being that we are not being heard in our demand contained in the Stop the Maangamizi: We Charge Genocide/Ecocide Petition that the UK Government establish an All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice and commit to holistic reparations according to the UN Framework on the Right to a Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law. The theme for the Groundings was ‘Uniting to Stop the Maangamizi: For Our Very Survival – Planet Repairs Now’.
Although our plan could not be fully executed because of unfair UK Government and police impositions, our overall assessment is that of success in the fact that most of what we had planned was carried out.
We did occupy Brixton Road intermittently.
We did disrupt the normal ecocide business as usual that occurs in Brixton.
We did contribute to less air pollution by traffic.
We did challenge environmental racism and other manifestations of Maangamizi crimes of genocide and ecocide in Britain.
We did facilitate the co-organisation of a powerfully unifying commemorative and inspiring protest event, in tribute to our illustrious Revered Ancestors on whose shoulders we stand resolute in our sacred quest to effect and secure holistic Planet Repairs, for all our generations who have resisted the Maangamizi, including guarantees of non-repetition for future generations of ‘Beautyful Ones Not Yet Born’.
We did have a powerful array of Pan-Afrikanist and internationalist contributors to our event, who participated in the Movement of Movements Internationalist Solidarity Groundings with the Pan-Afrikan Liberation Movement, which took place at Max Roach Park, that reflected Pan-Afrikan dimensions of the struggle to effect and secure holistic Reparatory Justice.
We did compel public attention to be paid to our cause of asserting our legitimate intergenerational demand that the UK Government commit to holistic reparations, with the first serious step being that of establishing the UK All-Party Parliamentary Commission of Inquiry For Truth & Reparatory Justice.
We received extensive support from diverse sections of our Afrikan Heritage Communities, including many supporting and contributing community based organisations, who came out in their thousands, (not hundreds as many of the media reports are mis-reporting). We take pride in the fact that despite fearmongering and threats from the police and the entire British State machinery, our people still came out defiantly in support of our call to unity for Reparatory Justice action.
We acknowledge the fact that, because of the government and state anti-terrorism policing impositions imposed within less than 24 hours of our Reparations Rebellion Groundings, a few shortcomings made what we had planned as co-organisers not to be fully realised. Such short-comings, some of which were due to interferences and obstructions from central government were taken advantage of, by the British state machinery, to falsify and create situations of make-believe conflict that resulted in 3 arrests and threatened to provoke our Black communities in attendance, into what could have degenerated into rioting.
We have good cause to say so because on the morning of the 1st of August, a member of the public who was driving in his car in the vicinity of where the Reparations Rebellion Groundings were meant to be taking place, observed police officers piling bricks into a police van. The member of the public described the bricks as being “proper house bricks” so Leo Muhammad, a longstanding member of the Nation of Islam, but who was not working in an official capacity, but rather participated in the Reparations Rebellion Groundings as a longstanding member of the Afrikan Emancipation Day Reparations March Committee, reported this incident to Superintendent Ian Howell (Lambeth Borough), Police Liaison Officer Sergeant Simon Hearn and Community Liaison Officer, Lance Edmondson, based at Brixton Police Station. Leo Muhammad was accompanied by the eye-witness and a security officer supporting our security and stewarding operations for the Reparations Rebellion Groundings, who was wearing a body camera and therefore such reporting of this incident was recorded.
As co-organisers, we in the Stop the Maangamizi Campaign and Afrikan Emancipation Day Reparations March Committee up till now have not received a satisfactory answer to the request to know why police officers were seen piling bricks into a police van. The explanation provided was that the local authorities, Lambeth Council had been doing some “cleaning up”. Notwithstanding the aforementioned, as co-organisers, we would like to express our appreciation to Extinction Rebellion Police Liaison, Paul Stephens who brilliantly helped us in working reasonably well with the police in general but also particularly with Police Liaison Officer Sergeant Simon Hearn and Community Liaison Officer, Lance Edmondson who genuinely tried to help and facilitate us to ensure that the Reparations Rebellion Groundings ran peacefully according to our purpose.
Through the increasing level of awareness and collective discipline that we are cultivating in our Afrikan Heritage Communities and in the building of cross-community alliances and ‘movement of movements’ cooperative relationships, such provocations, were pre-empted and resisted from our peaceful standpoint of non-violent direct action. We are grateful to our own Afrikan Heritage Communities and all who came in solidarity for enabling us to defeat the shenanigans and machinations of the British state machinery and other white supremacy racist agent provocateurs so that our activities on the day were held successfully in accordance with our ancestral Afrikan visions, values and principles of Ma’at and Ubuntu to ensure a peaceful success in tune with our Reparatory Justice demands for Planet Repairs.
We are appreciative of our youth and student contingents from the Tribe Named Athari (TNA) and Rhodes Must Fall Oxford (RMFO) who contributed immensely to ensuring that the participation of the younger generation manifested the ethos of our Afrikan Emancipation Day commemorations as those of Reparations Rebellion Groundings in their real community educational meaning promoted by Dr Walter Rodney. We express our highest regards to various allies particularly those from Extinction Rebellion (XR) who demonstrated some of the best traditions of internationalist solidarity long displayed by progressive forces in Britain by acting in strict accordance with roles we had agreed that they would play, in contributing to the success of our activities on the day, through the facilitation of the Extinction Rebellion Internationalist Solidarity Network (XRISN).
We also express our gratitude to Councillors like Cllr. Scott Ainslie, and Cllr. Cleo Lake, who have been leading our engagement with the Green Party in getting ‘Atonement and Reparations’ motions passed by Lambeth Council on 15th July 2020 and Islington Council on the 9th July 2020. We particularly commend those in Lambeth Council whose version of the motion passed highlighted our need for the UK Government to establish the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ). The APPCITARJ is what we, as co-organisers from the International Social Movement for Afrikan Reparations see as the essential starting point for British state action in facilitating the masses of our Afrikan Heritage Communities across the World to access just hearings; which is in itself a reparative measure in accordance with the UN Framework on a Right to a Remedy and Reparations.
We are encouraged by the growing support from our Afrikan Heritage and other Black Communities, as well as wider sections of society in Britain, including diverse communities of the Global South Diasporas. We are glad that many in these communities are increasingly recognising the need for all of us to build the kind of principled unity that will enable the prolonging resistance efforts of our communities in the Global South to merge into the Global Rebellion that will deliver victory to all of us in ways that will not only make us win our specific community Reparations goals but also ensure the achievement of all the necessary Planet Repairs. For it is such holistic repairs to Peoples and Planet that will guarantee a cessation of violations and non-repetition of what we refer to as the Maangamizi (Afrikan Hellacaust), so that we shall have a New World of enduring Global Justice for all.
The Way Forward
We shall continue to work in advancing the momentum reinvigorated by the 1st Mosiah (August ) Afrikan and support the likes of A Tribe Named Athari (TNA) and allies who are working to earn for themselves places of honour in the front-ranks of the International Social Movement Afrikan Reparations (ISMAR) and the Peoples Reparations International Movement (PRIM) respectively.
We encourage community members, supporters and allies to do any of the following 4 things:
Write to elected officials to request their support for the Stop the Maangamizi Campaign demand for the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice at the level of the UK Parliament.This is a link to an article we have on our website, with a template Stop The Maangamizi Postcard and template letter which can be amended from the perspective of allies supporting this demand.
In accordance with the Afrikan visionary ethical framework of MA’AT, we are supporting XR, through XRISN, to work towards the successful holding of its next phase of rebellion ‘We want to live – The Rebellion returns to Parliament on 1 September amidst warnings of a 4°C world‘; doing so in ways that will take shared learning from our 1st August Afrikan Emancipation Day Reparations Rebellion Groundings into their own manifestations of non-violent direct action – ‘From Brixton Lockdown to Parliament Lockout’. We are planning to organise an interfaith human chain to surround the British Houses of Parliament with ceremonies to exorcise the criminal demons of genocide and ecocide out of such a Maangamizi crime scene to prepare this institution to host the APPCITARJ. Such spiritual cleansing ceremonies will be conducted by Indigenous spiritual practitioners of liberation theology from Afrika and other regions of the Global South assisted by interested people of all faiths in the Global North. By so doing, we shall be strengthening People-to-Peoples Internationalist Solidarity in order to move all progressive forces of Humanity harmoniously towards our common objective of ‘Planet Repairs!’ as expressed in our Reparatory Justice slogan of ‘Stop The Maangamizi – We have Ubuntudunia to Win’.
We are inviting all from our Afrikan Heritage Communities and allies to join us in responding to the internationalist solidarity gesture of the New Tribe and their supporters from the communities of resistance of the South Abya Yalan (so-called Americas) Diaspora, who participated in the edutainment activities of our Reparations Rebellion Groundings in Brixton to support their own forthcoming commemoration of 12th October, as the International Day of Indigenous Resistance. Together, in such actions of true internationalist solidarity, we all shall win.
For us in the Stop the Maangamizi Campaign and others in our ‘coalition of the willing’, preparation for 1st August 2021 Afrikan Emancipation Day Reparations Rebellion Groundings start from today, 3rd August 2020. Such Groundings will take place in the same area we were meant to lock-down in Brixton from Windrush Square to Max Roach Park including Brixton Road.
Coordinator General, Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC)
Esther is also the official spokesperson for the Afrikan Emancipation Day Reparations March Committee (AEDRMC) and Co-founder of Extinction Rebellion Internationalist Solidarity Network (XRISN)
See our response to Nigel Farage’s disparaging remarks here.
Further to our earlier post yesterday (below), it has come to our attention that the Atonement and Reparations for the United Kingdom’s Transatlantic Traffic in Enslaved Africans motion moved by Islington Green Party Cllr Caroline Russell was amended by Labour Party Cllr Gulcin Ozdemir.
Full Council has passed the amended motion “Atonement and Reparations for the United Kingdom’s Transatlantic Traffic in Enslaved Africans”. Click here for more information: https://t.co/BcATxea4NV#IslingtonFC
One of the significant amendments was removal of the text:
Write to the Speaker of Parliament, Chair of the Women & Equalities Committee and Chair of the Home Office committee to request that they establish, and seek UK Government support for the establishment of an All-Party Parliamentary Commission of Inquiry for Truth and Reparatory Justice and calling on the Government to commit to holistic reparations taking into consideration various proposals for reparations in accordance with the United Nations Framework on Reparations.
Unfortunately, the Islington motion moved by Cllr Caroline Russell and also retained in the amended motion by Cllr Gulcin Ozdemir also omitted (we were told by accident due to working with an older draft of which there were several) this key text:
In 2003 the Lambeth based Black Quest for Justice Campaign (BQJC) initiated a class action for Pan-African Reparations for Global Justice against Queen Elizabeth II and agents of the Crown as Head of State and Head of the British Commonwealth calling for the establishment of a Reparations Commission of Inquiry. This action was denied on the grounds that the Crown could not be prosecuted, and these crimes could not be enforced prior to the enactment of the International Criminal Courts Act in 2001.
In 2004 the Rastafarian movement were denied their appeal for reparation because the UK government felt it could not be held responsible for events of past centuries.
Of course these omissions are unacceptable to us and we await the passing of the Lambeth Council Resolution on 15/07/20.
This motion is largely an outcome of engagement with Cllr Scott Ainslie in demonstration of his commitment made at the 2019 Afrikan Emancipation Day Reparations March to follow-up with a motion on reparations. The motion in Islington was able to pass because of Green Party and Labour Party collaboration and consensus-building around key aspects of the text that the SMWeCGEC contributed and which were added to by members of the Green Party and the Labour Party.
Hearing from #Cofi about how we need to lead humanity back to honouring Mother Earth. @uk_march “we are returning to the wisdom of our ancestors who warned of the dangers of exploiting the earth’s resources” pic.twitter.com/euaiBZ1baK
From the SMWeCGEC’s perspective, one of the highlights of this Islington Council Reparations Motion is recognition of our campaign demand for the establishment of the APPCITARJ, which is an essential phase in a participatory administrative reparations process. In addition to reference to selected landmarks in the UK chronology of campaigning on reparations. We also contributed significant amounts of text to the original Islington and Lambeth motion.
A similar motion was submitted by Green Party Cllr Cleo Lake in Bristol on 7th July 2020.
The first draftedmotionspearheaded by Cllr Ainslie will actually be voted on by Lambeth Council at the forthcoming Council meeting on Wednesday 15th July 2020.
The SMWeCGEC is truly appreciative of Cllr Ainslie and all others that worked with him from the Lambeth Green Party, Greens of Colour, including Cllr Lake and also Cllr Russell, to ensure that such motions could be submitted.
Cllr Scott has truly been exemplary in working in such a way which honours the guidance in the INOSAAR Principles of Participation in recognising the existence of the International Social Movement for Afrikan Reparations (ISMAR); and the necessary ethics that this entails. This includes respecting the existence of historical and contemporary reparations work, research and other initiatives at regional, national and transnational levels.
We are also pleased that engagement with the Green Party which was commenced years earlier (between 2002 – 4) with other Green Party elected officials under the auspices of the then Rendezvous of Victory, has now borne some outcomes that help take the goals of the International Social Movement for Afrikan Reparations (ISMAR) Further.
We also take this opportunity for recognising the efforts of Lucie Scott in Hackney who recently got in touch to inform us that she had proposed a motion passed in 2018 which recognised the demand for the APPCITARJ. See here Hackney NSN 2018 IR motionFinal (1) for further info.
The following are a few relevant tweets and other publicity:
Last night Islington Council passed our Green Party motions on reparations and glyphosates 💚
— Cleo4DeputySocialRacialEcoJustice💚🖤⚖️ (@CleoDanceBaton) July 7, 2020
Dr #WalterRodney‘s wisdom is relevant to #Afrikan struggle 4 #Reparations “A struggle doesn’t drop from the sky; it has roots, it has been going on for years; people’s energies, their consciousness, their organizations have evolved in response to specific historical conditions.”
The following video featuring Esther Stanford-Xosei, legal advisor to then existing Black Quest For Justice Campaign (BQJC), is one of the earliest video recordings which tracks the demand for what has now become known as the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ). However its modern-day antecedents, as well as that of the Ubuntukgotla People’s International Tribunal For Global Justice (U-PITGJ) can be traced back to the the work of Kofi Mawuli Klu who wrote the following paper Charting an African Self-Determined Path of Legal Struggle for Reparations as a contribution to the 11 December 1993 working conference of the African Reparations Movement (ARM UK), co-founded by the late Bernie Grant MP and others.
The following comments from SMWeCGEC Co-Initiator and Co-Vice Chair, Kofi Mawuli Klu provide another layer of historical context to the significance of this motion for the SMWeCGEC and the wider ISMAR.
Also this comment from Kofi is in response to a dialogue between him and Akyaaba Addai-Sedo based in Ghana about the same motion.
Yes, the awesome beauty of this historic action of the London Borough of Islington, to which the work of yourself, Brother Akyaaba and others of the GLC, contributed upon the foundations laid throughout the ages by Kodwo Enu (Ottobah Cuguano), Olaudah Equiano, Frederick Douglas, Henry Sylvester Williams, John Archer, Marcus and Akosua Boahemaa Amy Garvey, CLR James, Claudia Jones, Paul Robeson, George Padmore, Ras Makonnen, WEB DuBois, Osagyefo Kwame Nkrumah and his stalwarts of the Pan-Afrikan Congresses, is the change in Language and concepts insisted upon by our Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWECGEC), backed strongly by our colleagues of the INOSAAR based at the University of Edinburgh, and friends of the Green Party! So, for example, instead of the so-called very derogatory insulting ‘Slave Trade’, which the likes of Walter Rodney had very well repudiated as no trade at all, there is now acceptance of our PARCOE formulation that it is the Transatlantic Trafficking of Enslaved Afrikans (TTEA)!
Not yet Uhuru; but there is now being galvanized by new waves of Rebellion at home and abroad our Long March to the victorious Reparatory Justice achievement of the Pan-Afrikan revolutionary winning of Planet Repairs, in order to secure our own MAATUBUNTUMAN Pan-Afrikan Union of our Communities of Resistance, stronger unifying those in our Mothercontinent with those in the diaspora, in a New Global Justice World of UBUNTUDUNIA, not by opportunistically riding upon the topdown ramshackle bandwagons of Neocolonialism like the so-called African Union (AU) of misleaders, but rather by the independently organised grassroots-embedded Worldwide Black Power of our Afrikan People in our own Afrikan Communities of Resistance!
Forward Ever Onward! There is Victory for Us! Amanda Ngawethu!
Elsewhere, Kofi says this:
Thanks, Sister Esther, Yes, our Stretch of the Maangamizi Counteraction Intergenerational Long March of our ancestral Freedomfighting Afrikan Sheroes and Heroes has now come to one of its major decisive Reparatory Justice Turning Points towards our long desired total Pan-Afrikan Liberatory Rendezvous of Planet Repairing Global Justice Victory! Now is Our Time to Seize WISER than ever before to ensure our Pan-Afrikan Reparatory Justice Making of, and Black People’s Power contributions to, the Global Justice Writing of true World Ourstory/History is accelerated to its definitive, irreversible and completely victorious destination! Our MawuLisaga, the almighty God of Afrika and the entire World of, and beyond, Miano Nana Asase Yaa Mother Earth be thanked, with all the gratitude due also to our revered Ancestors, for the day we met to begin battling together for the more systematic movement building harmonization of the collective and individual efforts of our Afrikan people glocally towards the better intellectually organic and organisationally disciplined achievement of this sacred purpose! Akpe: Thank you very much!
The rest of us also agree with Kofi who has rightly stated elsewhere:
The biggest gratitude goes to the God of Afrika and the Pluriverse, to our revered Ancestors and also to all of us who have kept faith with them for a true Reparatory Justice that can only be holistic Planet Repairs in its Global Justice for all meaningfulness! Lots more work to do!
Until next time!
‘Stop the Maangamizi: We Charge Genocide/Ecocide! Campaign International Steering Committee Spearhead Team (ISC-SMWeCGEC)