On the 1 May 2021, Pan-Afrikan youth commemorated the anniversary of the 1 May 1820 legal lynching of William Davidson, through the British courts of the enslavers of his Afrikan people, resulting in his murder by hanging and subsequent beheading by the British State, by launching a class-action to redress such harms of the Maangamizi with a historic case of Reparatory Justice for Planet Repairs utilising Law as Resistance known as the Global Majority Vs the UK Government Campaign.
William Davidson was the son of a formerly enslaved Afrikan woman born in Jamaica and the Scottish Attorney General of Jamaica. At the age of 14, against his mother’s wishes, he was sent to Glasgow to study law. He rose to become one of the pioneering leaders of not only the Trade Union Movement but also the Spencean wing of the emergent Peoples Revolutionary Democratic Movement for the transformation of Britain and its Empire into a true commonwealth of emancipated nations pursuing agrarian revolution that would seize back all stolen lands, redistribute them to everyone and thereby transform the world. Such land redistribution and agrarian repairs were intended to be done in such ways of environmental justice as would result in what today we refer to as ‘Planet Repairs as the Pan-Afrikan Reparations Coalition in Europe (PARCOE) brought into conceptualising highlighting the interconnections between reparatory justice, environmental justice and cognitive justice.
According to Esther Stanford-Xosei and Dr Nicola Frith, in a co-produced paper for a project known as REPAIRS; Planet Repairs refers to the need to proceed from a standpoint of pluriversality that highlights the nexus of reparatory, environmental and cognitive justice in articulating the need to repair holistically our relationship with, and inseparability from, the earth, environment and the pluriverse giving due recognition to indigenous knowledges in contrast with western-centric Enlightenment ideals that separated humanity from nature and thereby justified exploitation for capital accumulation.
Choosing to open the Afrikan Liberation Awareness Month activities from the 1st May 2021 with a Pagya strike of positive action and also to highlight the two year anniversary since the UK Parliament declared a climate emergency, three young people, Adetola Onamade, 24, Marina Tricks, 20 and Jerry Amokwandoh, 22, two of whom are from our Afrikan heritage Communities, working with the climate litigation charity Plan B and ourselves in the Stop The Maangamizi: We Charge Genocide/Ecocide! Campaign (SMWeCGEC), served legal proceedings on the UK Prime Minister, Boris Johnson, the Chancellor, Rishi Sunak and the Energy Minister, Kwasi Kwarteng, over the Government’s failure to honour its Paris Agreement commitments. The terminology of Planet Repairs is used by Claimants Adetola Onamade and Jerry Amokwandoh in their witness statements and publicity materials about the Global Majority case.
The following statement was issued by the Claimants:
Today we filed our claim as people of the Global Majority in solidarity with all communities resisting and suffering the violence of UK and Euro-Amerikan imperialism.
Today also marks the inauguration of Afrikan Liberation Awareness Month as well as International Worker’s Day. While the UK continues to claim international leadership in global justice, its inaction on the climate of injustice, its financial support of corporations responsible for our trajectory of genocide and ecocide, and the continuation of the Maangamizi, make us all complicit in the destruction of the Global South, colonised peoples everywhere, and the marginalised workers of the Global North. The UK must now respond to its criminal failure to safeguard our rights and the rights of our families in the Global South.
We demand the implementation in domestic law of the Paris Agreement. The domestication of international law obligations. Stopping the harm and funding repair in order to uphold Global Majority rights to life, family, self-determination, and the internationally recognised right to remedy and reparation.
All Afrikan Lives Matter, Global Majority Rights Matter.
This must include the killing of BOTH bills, the end to the selling of weapons of mass destruction, no more billions in Nuclear Weapons, and funding people led initiatives for community and Planet repairs.
Follow and support our action to stop the harm and fund repair.
The Government will have to reply by June as the battle continues
Blessings, love, and guidance
The following video explains the rationale for the case by the Claimants
What is the role of the SMWeCGEC in the Global Majority Vs UK Govt case and campaign?
Our role as the SMWeCGEC in this collaboration is to apply our expert knowledge and practical organisational experience in indigenous Afrikan knowledge, culture, concepts, symbols, methods and traditions of justice, in harmony with critical legal praxis, to the law as resistance development of the Global Majority V UK Government case and campaign. Our modus operandi entails utilising our scholar-activist expertise of guerrilla-intellectualism in ensuring that this legal action develops law as resistance, in its Pan-Afrikan revolutionary perspective, to support using action-learning experiences from the centuries of rebellion against genocide and ecocide by Afrikan and other Global South Communities of Resistance in link with Communities of Resistance throughout the Global North; doing so in defence of Human, Peoples and Mother Earth rights. The SMWeCGEC will also ensure that such extra-legal efforts of law as resistance harmoniously complements the conventional legal aspects of the case, in terms of advocacy in the courts.
Since the 2003 Black Quest For Justice Campaign (BQJC) legal & extra-legal Strategy of Pan-Afrikan Reparations for Global Justice supported by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), the Black United Front (BUF), the Global Afrikan Congress (GAC) [between the years 2002-2003], and the International Front for Afrikan Reparations (IFAR), there has not been a reparations case initiated in the UK. The Global Majority case and campaign builds on the BQJC-led one by seeking to hold the British Government to account for the the crimes of genocide and ecocide that it is perpetrating and complicit in today as a key aspect in compelling a cessation of violations and guarantees of non-repetition of what we in the SMWeCGEC recognise as being the Maangamizi; all of which are necessary prerequisites for holistic repairs that will fruitfully result in our victorious building of MAATUBUNTUMAN in UBUNTUDUNIA*. The Claimants are very clear this is not just about what they and their immediate families are experiencing here in the UK, but also the harms that are being meted to their extended families and communities worldwide, especially in Afrika, Abya Yala, Asia and other parts of the Global South (read their witness statements linked below). This is a reparations case with a difference; it combines the struggles for holistic reparatory justice as a result of the impact of the Maangamizi on Afrikan Heritage and other communities with that of environmental and cognitive justice.
The Claimants have innovatively utilised law as resistance which seeks to hold the UK Government to account for its failure to honour its international obligations to implement the Paris Agreement; arguing that such failure violates their rights to life and to family life, which are protected by Articles 2 and 8 of the European Convention on Human Rights (ECHR). The Claimants further argue that while the UK Government’s climate failures threaten us all, they as young people, with families in the Global South are exposed to disproportionate and discriminatory impacts and risks pointing out that the UK Government’s complicity in the climate crisis also breaches ECHR Article 14, the prohibition of discrimination.
The case recognises that we cannot just seek to be compensated, outside of a wider strategy to stop the harms of the Maangamizi, redistribute ill-gotten gains and resource the self-repairs that our communities all around the world are working on. This approach takes into consideration the SMWeCGEC’s aim of catalysing the mobilisation and self-organisation of advocates for ‘Stopping the Maangamizi’ as a force within the International Social Movement for Afrikan Reparations, (ISMAR) as the first step to redressing the crimes and repairing the harms of the Maangamizi.
THE SMWeCGEC also has the role of liaising between the Global Majority Vs the UK Government campaign and the emergent formation of support for its case called the MAATUBUNTUSAFO Pan-Afrikan Global Network of Communities of Resistance which includes the MAATUBUNTUMITAWO-Global Afrikan Family Reunion International Council, Movement for the Survival of the Ogoni People (MOSOP), the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration, the KIZEZEMEGBA LIKPORKPEKPE of the Kideame of Avatime, the HEDZOLEHEWAMI GaDangme Association for Pan-Afrikan Community Regeneration, the POLONIACOWAWYA Network of Abya Yala, among others.
SMWeCGEC Guidance by Way of a Call to Action
Despite the fact that the courts are becoming a critical site of resistance against climate breakdown and ecocide, we in the SMWeCGEC believe that it is equally important to wage this fight for governmental accountability in the international courtroom of public opinion. Upon hearing about this case and campaign, the natural question is, so what has this case got to do with me and what can I do to assist the progress of the campaign? The simple answer is, become an International Court of Opinion Advocate for the Global Majority Vs UK Government campaign, this simply means studying particularly, the extra-legal work on the case, engaging in law as resistance action-learning with the support of the Maangamizi Educational Trust and encouraging others to do the same.
This will also lead to you learning how to demystify law to others and assist them to raise their own legal consciousness to enable them to actively play their global citizenship role in exercising their right to be the actual makers of domestic and international law. Furthermore, you can be actively engaged, in which ever country you reside, in the creation and advancement of domestic and international law, for example, particularly in pressurising to ensure the criminalisation of ecocide and the outlawing of eco-fascism, defending our collective (group) rights to Self-determination and protecting our geopolitical interests as Afrikans. It is important for us to organise within our communities glocally to be the reparatory, environmental and cognitive justice changes we wish to see in terms of Afrikan Heritage Communities taking responsibility for leading in the development of a participatory democratic PEMPAMSIEMPANGO Glocal Reparations Action Plan for Planet Repairs Alternative Progression (PEMPAMSIEMPANGO-GRAPPRAP). Such plans can be developed locally, regionally and internationally through joining or seeking advice to create, wherever you are, units of the PEMPAMSIESAFO Pan Afrikan Reparatory Justice Special Task Action Research Forces (PEMPAMSIESAFO-PARJSTARFs). Your unit can contribute its work to developing, in your own locality, proceedings towards the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ). By the time the APPCITARJ is established it is expected that the Pempamsiempango(s) will form part of the proposals for redress and repair which the UK Government will be compelled to adhere to, according to the dictates of how well we can harness and deploy our own Afrikan People’s Power glocally.
Now, the process itself of developing the Pempamsiempango needs to be one in which Afrikan Heritage Communities of Resistance are able to collectively organise to develop by way of consensus-decision making as part of the institutionalisation of MAATUBUNTUMI Pan-Afrikan Assemblies of Peoples Power (MAATUBUNTUMI-PAPPs) feeding into Global Citizens Assemblies of Peoples Power. These organising mechanisms are ways of contributing to organisational repairs in redressing Afrikan Peoples disempowerment and advancing Substantive Afrikan Representation by way of governance and political repairs that are necessary for the geopolitical restoration of our Afrikan People’s Sovereignty; doing it in such ways that will enable us to deliver to ourselves, as a global superpower, the victorious building of MAATUNTUMAN IN UBUNTUDUNIA.
Developing such mechanisms will redress the democratic deficit and creatively foster self-governance and forms of autonomy which Afrikans within and beyond the UK are self-actualising in their campaigning for Pan-Afrikan Reparations to win Planet Repairs in its Global Justice meaningfulness. This is being done in accordance with the Blackprint of the Handbook of Revolutionary Warfare by Osagyefo Kwame Nkrumah; with emphasis upon the Pempamsiempango planning for Glocal Pan-Afrikan Community Regeneration, by our own People’s ‘Black Power’, of our Community Resistance Zones such as ‘Maatubuntujamaas‘ (Afrikan Heritage Communities for National Self-Determination) in the Diaspora, indivisibly linked organically to ‘Sankofahomes‘ inside our indigenous Afrikan Communities of Resistance throughout the continent of Afrika.
In this regard, that is why we are also utilising pertinent lessons from The Art of War by Sun Tzu, in order to advance in Freedomfighting without physical weapons, under the Spearhead Leadership of our own grassroots community-embedded valiant Pan-Afrikan Organic Revolutionary Guerrilla Intellectuals, both old and young, including the “Beautyful Ones” that are being born, steeled and tempered inside the Pagya of our Ogyataana furnaces (forever-burning flames in Twi) of ever raging Soweto Fire, such as the new breed of eco-warriors emerging from the Global Majority Versus the UK Government court case and campaign.
The significance of the 1976 Soweto Uprising to the Global Majority Campaign is that this generation of Claimants are doing Sankofa and going back to take the rebellion torch of Soweto fire forward.
For the Plan B Press Release, see here:
To meet the Claimants, see their short film here:
The Claim in full is here:
For a case chronology see here:
If you would like to know and discuss more about the contents of this article and the types of action that we ourselves can be taking, please contact the SMWeCGEC Spearhead Team as follows: Email – firstname.lastname@example.org Tel- + 44 (0) 7956431498.
* Pan-Afrika, and not Eurafrica, should be our watchword, and the guide to our policies”
– OSAGYEFO KWAME NKRUMAH, Africa Must Unite , 1963.
MAATUBUNTUMAN is the name and concept being popularised for the envisaged future Pan-Afrikan Union of Communities by various organisations, networks and campaigns associated with the AMANDLA Global Assemblies of Afrikan People’s Power (AMANDLA-GAAPP), based in Accra, Ghana. Coined from the conjunction of “Maat” (the holistic Justice concept from Kemet, Ancient Egypt), with “Ubuntu” (the Bantu concept of the Communion of Humanity from Southern Afrika) and “Oman” (the Akan concept of egalitarian Polity from West Afrika), MAATUBUNTUMAN is meant to promote the concept of a global Afrikan polity (“Oman”), which is an organic embodiment of “Maat”, and therefore practices “Ubuntu” in relation to her own citizens and the entirety of Humanity, Mother Earth and the Pluriverse. Upon the initiative of the Pan-Afrikan Forum of Ghana (PAFOG) in conjunction with the Pan-Afrikan Reparations Coalition in Europe (PARCOE) and adopted by the Global Afrikan People’s Parliament (GAPP) and the MAATUBUNTUMITAWO – Global Afrikan Family Reunion International Council (GAFRIC), it has been adopted as one of the key rallying objectives of Pan-Afrikan Reparations for Global Justice.
UBUNTUDUNIA (Ubuntu+dunia) is a combined Nguni & Kiswahili word which means a Multipolar World of Global Justice.
“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).
4. The Stop The Maangamizi Petition should be studied more deeply in terms of how enemy schemes such as the weaponisation of pandemics, as manifestations of the Maangamizi, are highlighted for serious reflection and action; including their resolution through processes such as the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) and its paving of the way for our own Afrikan People’s solutions including the Ubuntukgotla-Peoples International Tribunal for Global Justice and other endeavours for building MAATUBUNTUMAN in UBUNTUDUNIA.
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)
A Conspiracy to Commit Genocide: Anti-Fertility Research in Apartheid’s Chemical and Biological Weapons Programme by Miles Jackson (2015)
John Magufuli: Death of an African Freedom Fighter, Confronted Big Pharma and the Corrupt Covid Cabal – Global ResearchGlobal Research – Centre for Research on Globalization
How big a task is giving everyone on Earth a digital identity? (siliconrepublic.com)
The Coronavirus Vaccine: The Real Danger is “Agenda ID2020”. Vaccination as a Platform for “Digital Identity” – Global ResearchGlobal Research – Centre for Research on Globalization
Storing medical information below the skin’s surface | MIT News | Massachusetts Institute of Technology
Major U.K. genetics lab accused of misusing African DNA | Science | AAAS (sciencemag.org)
Digitizing health—vaccine passports, birth control microchip implants? | Christina Lin | The Blogs (timesofisrael.com)
The big picture is ignored in COVID-19 debate (newagebd.net)
South African paramilitary unit plotted to infect black population with Aids, former member claims | The Independent | The Independent
Ex-mercenary claims South African group tried to spread Aids | South Africa | The Guardian
Developers of Oxford-AstraZeneca Vaccine Tied to UK Eugenics Movement – unlimitedhangout.com
Exploring the Oxford-AstraZeneca Eugenics Links – Goodandreadi
West Africa: The Roots of the Ebola epidemic (cadtm.org)
Coronavirus: White supremacists planned to use virus as a bioweapon | The Independent | The Independent
World must prepare for biological weapons that target ethnic groups based on genetics, says Cambridge University (telegraph.co.uk)
Apology, exposing the past key to black Americans embracing COVID-19 vaccines, American medicine? | Journal of Medical Ethics blog (bmj.com)
West Africans and the history of smallpox inoculation: Q&A with Elise A. Mitchell | Royal Society
Syllabus: A History of Anti-Black Racism in Medicine | AAIHS
#DecolonisingContraception: how reproductive medicine has been used to oppress people of colour : CORTH Blog : … : Centre for Cultures of Reproduction, Technologies and Health : University of Sussex
Dozens of HIV-positive South African women forcibly sterilized | CTV News
The real agenda of the Gates Foundation | Liberation School
Bill Gates and the Myth of Overpopulation | by Jacob Levich | Medium
The ‘Objectionable Injectable’: Recovering the Lost History of the WLM Through the Campaign Against Depo-Provera
#StopTheMaangamizi! #WeChargeGenocide! #WeChargeEcocide!
Yesterday, 4th February 2021, the Greater London Assembly (GLA) unanimously passed a motion pertaining to the United Nations International Decade for People of African Descent (IDPAD) moved by Assembly member for the North East London constituency of Hackney, Islington and Waltham Forest, Jennette Arnold OBE, a Labour Co-op Politician.
This press release contains the full text of the motion as follows:
“This Assembly is committed to eradicating and ending racial injustice and anti-Black racism. In our pursuit of these aims, the London Assembly is passing this motion to recognise formally and mark the United Nations International Decade for peoples of African Descent running from 2015-2024.
This Assembly recognises the work undertaken by the Mayor of London in promoting diversity and inclusion, and celebrating Black Londoners through Black History Month activities, the Commission for Diversity in the Public Realm, and working with the Black Curriculum to provide relevant education resources and to review the London Curriculum.
This Assembly calls on the Mayor of London to recognise formally and mark the UN’s Decade by embedding in policies where possible, the UN’s General Assembly resolution on the International Decade for People of African Descent. The Mayor’s work should reflect the following requests from the Programme of Activities for the Implementation of the International Decade for People of African Descent:
- Work with schools and community organisations to ensure that the educational histories and narratives of Black people are properly taught and celebrated in schools across London all year round;
- Work on reviewing and reworking policies that continue to have a discriminatory effect on peoples of African descent across London;
- Consider establishing policy directives to mainstream equality and non-discrimination considerations in all policy-making, including measures to ensure the equal enjoyment of rights and opportunities for people of African descent; and
- Ensure that the end of the decade is marked in 2024, celebrating progress made in moving towards racial justice.”
Assembly member for Ealing and Hillingdon, Dr Sahota seconded the motion.
London Assembly member Caroline Russell, one of two Green Party representatives on the Assembly and a councillor for Highbury East within the Islington North constituency moved an amendment to the above motion which included the following text:
“The Assembly also notes that the UN International Decade for People of African Descent2015-2024 calls on those that have not yet expressed remorse or presented apologies to find some way to contribute to the restoration of the dignity of victims, and therefore asks the Mayor to support calls for the establishment of an All-Party Parliamentary Commission of Inquiry for Truth and Reparatory Justice.”
The amendment was also seconded by Green Party London Assembly member Sian Berry, the only Green Party councillor on Camden Council, representing Highgate
See below for the recording of the debate about the motion:
See the full plenary session here: Plenary meeting – YouTube
The full text of Caroline Russell’s speech is as follows:
Thank you chair.
I am so glad that Assembly Member Arnold has brought this motion – it is something we discussed last summer so I am pleased to hear it today.
However, I am proposing an amendment, not to detract from this motion or water down its aims – but to make it more inclusive of the asks of campaigners – and those are the voices I am bringing to the Assembly today.
This motion recognises the UN’s International Decade for Peoples of African Descent and asks that the Mayor’s work reflects some of the actions listed in the Decade – it rightly highlights celebrating Black history, improving education, and anti-discrimination policies.
However, we on the Green Group believe there is a serious omission in this motion and that is the issue of reparatory justice.
The UN International Decade for People of African Descent also has under the programme of activities for the justice theme the text:
“Inviting the international community and its members to honour the memory of the victims of these tragedies with a view to closing those dark chapters in history and as a means of reconciliation and healing; further noting that some have taken the initiative of regretting or expressing remorse or presenting apologies, and calling on all those that have not yet contributed to restoring the dignity of the victims to find appropriate ways to do so and, to this end, appreciating those countries that have done so.”
In London we owe so much to Africans and People of African descent – and not just here in this city, but in all our connections and communities all over the world.
Let me remind everyone listening here today that it was only in 2015 that our Government stopped paying off the debt they took on to “compensate” businesses and people “forced” to stop trading in human lives.
And over the last 200 years the equivalent of £17 billion pounds in today’s money has been paid out.
This so-called “compensation” went the wrong way.
I spoke with the Stop the Maangamizi campaign just yesterday, a group co-led by the extraordinary legal expert Esther Stanford-Xosei and Kofi Mawuli Klu.
She told me that the first thing her campaign group is asking for is to be heard.
For us to hear about the impact of intergeneration harm, for us to hear about what communities are doing to prevent this harm, and for us to hear about how they are healing from this harm.
She asked me to tell you that real reparations mean not just addressing historical enslavement and the money made in human suffering,
But real reparations means recognizing the critical future role that communities and individuals who continue to suffer have to play.
It is vital that communities from the African diaspora are at the heart of the process of any investigation into reparations. Their voices, their stories, their solutions, should be the driving force.
But even working out how to do that starts with establishing a commission to study the impact and legacy of our country’s involvement in slavery and what reparatory justice means.
This is why the amendment I have brought to you today calls on the Mayor to support the establishment of an All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice.
I hope you will vote for this amendment.
Despite the amendment adding teeth to the motion, it fell because only the two Green Party members voted for it. There was value however in raising the arguments and challenging Assembly members to go further than they were clearly prepared to in responding to a global unifying clarion call of Afrikan Heritage Communities to implement their right to remedies and reparations. Nevertheless, this struggle continues unabated!
The GLA motion, which passed unanimously, did not reference or focus on the following key aspects of the IDPAD Programme of action under the justice theme pertaining to reparatory justice:
- Ensuring that people of African descent have full access to effective protection and remedies through the competent national tribunals and other State institutions against any acts of racial discrimination, and the right to seek from such tribunals just and adequate reparation or satisfaction for any damage suffered as a result of such discrimination;
- Acknowledging and profoundly regretting the untold suffering and evils inflicted on millions of men, women and children as a result of slavery, the slave trade, the transatlantic slave trade, colonialism, apartheid, genocide and past tragedies, noting that some States have taken the initiative to apologize and have paid reparation, where appropriate, for grave and massive violations committed, and calling on those that have not yet expressed remorse or presented apologies to find some way to contribute to the restoration of the dignity of victims;
- Inviting the international community and its members to honour the memory of the victims of these tragedies with a view to closing those dark chapters in history and as a means of reconciliation and healing; further noting that some have taken the initiative of regretting or expressing remorse or presenting apologies, and calling on all those that have not yet contributed to restoring the dignity of the victims to find appropriate ways to do so and, to this end, appreciating those countries that have done so;
- Calling upon all States concerned to take appropriate and effective measures to halt and reverse the lasting consequences of those practices, bearing in mind their moral obligations.
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.
These are some further links:
EC’s computational errors have tainted the credibility of 2020 polls – Research Group (ghanaweb.com)
Stop the Maangamizi Campaign Briefing Note On UK Government Response to Written Question on the All Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) Asked by Baroness Bennett of Manor Castle, Green Party Life Peer 
This briefing, which has been shared with members of the Green Party, is our Stop the Maangamizi Campaign position informed by the ‘Law Repairs’ perspective of reparatory justice pertaining to the Law as Resistance strategy we utilise in our critical legal praxis. This comes from the school of jurisprudence to which our critical legal scholar-activists of the International Social Movement for Afrikan Reparations (ISMAR) belong and is also informed by a social movement-lawyering approach.
One definition of movement lawyering put forward by University of California legal expert Betty Hung is a practice which “supports and advances social movements as the building and exercise of collective power, led by the most directly impacted, to achieve systemic, institutional and cultural change”. Movement lawyers maintain a sustained commitment to social movement goals and collaborate with mobilised social movement groups and organizations over time to achieve them; in ways which support grassroots organising and help build the power of the people to bring about forms of redress and solutions to the issues and challenges they face.
The SMWeCGEC was consulted on the following question pertaining to the establishment of the APPCITARJ asked by Baroness Bennett (Green Party) in the House of Lords.
United Nations: Peace Keeping Operations – Question for Foreign, Commonwealth and Development Office, UIN HL10267, tabled on 12 November 2020
Re: Response from Lord Ahmad of Wimbledon
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’ (hereafter referred to as the Basic Principles) has alternatively been referred to as the UN Framework on Reparations in Green Party documentation. The Basic Principles encapsulate international best-practice standards on reparations at domestic and regional levels. Both international humanitarian law and human rights law are the product of treaties and customary international law, as well as of general principles of law – all of which are sources of international law.
The preamble to The Basic Principles state:
Emphasizing that the Basic Principles and Guidelines contained herein do not entail new international or domestic legal obligations but identify mechanisms, modalities, procedures and methods for the implementation of existing legal obligations under international human rights law and international humanitarian law which are complementary though different as to their norms.
It is the view of the Stop the Maangamizi Campaign that Afrikan Heritage Communities have been and continue to be victimised by the legacies of Afrikan enslavement, colonisation and neocolonialism and recognise the position of Human Rights Watch (HRW) in its ‘Approach To Reparations’ (2001) that:
…The descendants of a victim of human rights abuse should also be able to pursue claims of reparations. That is, the right to reparations should not be extinguished with the death of the victim but can be pursued by his or her heirs.”
Accordingly, the Stop the Maangamizi Campaign has developed its campaign for accountability cognisant of the HRW Position:
For these practical reasons, when addressing relatively old wrongs, we would not base claims of reparations on the past abuse itself but on its contemporary effects. That is, we would focus on people who can reasonably claim that today they personally suffer the effects of past human rights violations through continuing economic or social deprivation.
HRW go on to state:
A group’s ability to identify a wrong to its ancestors would not in itself be enough to claim reparations (although under traditional human rights law its members could pursue claims for abuses against themselves). The group would also have to show continuing harm to itself from those past abuses. This focus on contemporary effects, in our view, provides a firmer and more appealing moral footing for discussions about reparations for old abuses…this approach concentrates on those people who continue to be victimized by past wrongs and seeks to end their victimization.
Re: Lord Ahmad’s statement:
As implied by its title, this addresses reparation for individuals for gross or serious violations of human rights law or international humanitarian law.
The preamble to the Basic Principles also state:
Noting that contemporary forms of victimization, while essentially directed against persons, may nevertheless also be directed against groups of persons who are targeted collectively.
Art. 8 of The Basic Principles state:
Victims are persons who individually or collectively suffered harm, including physical or mental injury, emotional suffering, economic loss or substantial impairment of their fundamental rights, through acts or omissions that constitute gross violations of international human rights law, or serious violations of international humanitarian law. Where appropriate, and in accordance with domestic law, the term “victim” also includes the immediate family or dependants of the direct victim and persons who have suffered harm in intervening to assist victims in distress or to prevent victimization.
The Basic Principles therefore relate to individual and collective victims in that the notion of ‘victim’ includes individual (direct and indirect victims), their families and communities.
Whilst a significant amount of international human rights bodies have utilised reparations jurisprudence pertaining to victimisation directed at individuals, it is also recognised that victimisation may be directed against groups of persons who are targeted collectively and therefore have the right to seek collective redress. Moreover, International law recognises the rights of individuals to exercise certain rights in community with others.
A different concept from that of rights of ‘groups as collective entities’ are the rights of ‘groups of individuals’, such as in the case of international treaties and declarations concerning ‘minorities’. Art. 3(1) of the Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities  states that: “Persons belonging to minorities may exercise their rights, including those set forth in the present Declaration, individually as well as in community with other members of their group, without any discrimination”.
Similarly, Art. 3(2) of the European Framework Convention for the Protection of Minorities  states: “Persons belonging to national minorities may exercise the rights and enjoy the freedoms flowing from the principles enshrined in the present framework Convention individually as well as in community with others”. Finally, Art. 27 of the International Covenant on Civil and Political Rights speaks of the right of persons belonging to minorities to exercise their rights “in community with the other members of their group”.
The dangers posed by the weaknesses of absolutizing the understanding of victims as merely individuals are raised in the following observations in the Practitioners Guide for ‘The Right to a Remedy and Reparation for Gross Human Rights Violations’:
However, it should be clarified that not all international or regional human rights systems have exactly equivalent definitions of the term victim of human rights violations and persons entitled to reparation. Indeed, in some cases, while a person is not considered a victim, he or she may nevertheless have suffered harm and be entitled to reparation. Also, persons who have suffered harm may be considered victims in one system while not in another, but be entitled to reparation in both. In other words: the notion of victim may be narrower than the notion of persons entitled to reparation. This is reflected in Article 41 ECHR and Article 63 ACHR, which, for the purpose of reparation, do not speak of ‘victims’ with regard to this particular obligation of reparation, but of ‘injured party’. The differentiation is not reflected in Principle 8 of the UN Principles on Reparation, which defines victims from the perspective of those entitled to reparation, thus adopting a wide definition of the term victim.
Re: Lord Ahmad’s Statement:
These bodies of law are not retroactive.
Art. 6 & 7 of the Basic Principles state:
IV. Statutes of limitations
6. Where so provided for in an applicable treaty or contained in other international legal obligations, statutes of limitations shall not apply to gross violations of international human rights law and serious violations of international humanitarian law which constitute crimes under international law.
7. Domestic statutes of limitations for other types of violations that do not constitute crimes under international law, including those time limitations applicable to civil claims and other procedures, should not be unduly restrictive.
The basis for the demand of the International Social Movement for Afrikan Reparations (ISMAR) for the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ)  is because of crimes recognised under the Rome Statute of the International Criminal Court (which the UK Government signed on 30 November 1998);  such as the crime of genocide and crimes against humanity as articulated by the Stop the Maangamizi: We Charge Genocide/Ecocide! Campaign and its petition.
Morally speaking, one cannot impose a statute of limitations on a claim for reparations when the British Government has impaired the ability of victimised Afrikan Heritage Communities to pursue a claim or when the said government continues to deny the claims and rights of Afrikan Heritage Communities to reparations. In this regard, the response received in 2018 by the Stop the Maangamizi Campaign  from Lord Ahmad, on behalf of the British Government (“We do not believe reparations are the answer”) is instructive here.
The fact of the matter is, irrespective of the intention of those framing international laws such as the Rome Statute of the International Criminal Court and negotiating UN agreements such as the Basic Principles, it is the right of all groups and communities to self-determinedly apply law in their own interests, in consonance with the best interests of all humanity.
The breaking of treaties and other agreements made by colonising authorities in various ways with Indigenous communities which trample upon the rights of these communities and violate law, order and justice as designed for themselves in exercise of their sovereign right to self-determination, must also be given recognition. Such long overdue recognition, in the light of cognitive justice, demands acceptance as legitimate parts of international law in all its forms, the self-designed systems of law, order and justice of Indigenous communities; meaning communities that have suffered colonisation and still have various forms of neocolonialism subjugating them, at present, to settler occupation, robbery of sovereignty and denial of their independent peoplehood. This is what we in the ISMAR regard as the ‘Law Repairs’ of holistic reparatory justice.
On Gross and Serious Violations
According to the Practitioners Guide for ‘The Right to a Remedy and Reparation for Gross Human Rights Violations’:
The Basic Principles do not define either ‘gross violations of international human rights law’ or ‘serious violations of international humanitarian law’. Although not formally defined in international law, ‘gross violations’ and ‘serious violations’ denote types of violations that affect, in qualitative and quantitative terms, the most basic rights of human beings, notably the right to life and the right to physical and moral integrity of the human person. It is generally assumed that genocide, slavery and slave trade, murder, enforced disappearances, torture or other cruel, inhuman or degrading treatment or punishment, prolonged arbitrary detention, deportation or forcible transfer of population, and systematic racial discrimination fall into this category. Deliberate and systematic deprivation of essential foodstuffs, essential primary health care or basic shelter and housing may also amount to gross violations of human rights. In international humanitarian law, ‘serious violations’ are to be distinguished from ‘grave breaches’. The latter refers to atrocious violations that are defined in international humanitarian law but only relating to international armed conflicts. The term ‘serious violations’ is referred to but not defined in international humanitarian law. It denotes severe violations that constitute crimes under international law, whether committed in international or non-international armed conflict. The acts and elements of ‘serious violations’ (along with ‘grave breaches’) are reflected in article 8 of the Rome Statute of the International Criminal Court under ‘war crimes’.
It is also important to highlight the fact that these crimes against humanity, including crimes of genocide and ecocide, committed by state and corporate bodies of European imperialism were recognised as crimes not only by Afrikan people but also by peoples of conscience within European countries and their overseas settler colonial communities. In addition, these crimes were resisted. Such resistance resulted in mass movements, like the abolitionist and anti-colonial movements in Europe and other parts of the Global North in solidarity with and involving Indigenous and other communities of resistance throughout the world. That is why it is incorrect to say that such crimes against humanity represented the national will of peoples in Europe. It is noteworthy that this national will reflecting the conscience of the majority in these countries often denounced the genocide and ecocide crimes of the minority ruling classes who abused state power to perpetrate such crimes that stained the national honour of these countries as dissenting voices in these societies have always pointed out.
On the Human Rights Act
Re: Lord Ahmad’s Statement:
If a UK citizen’s rights are violated, they have recourse to remedy and reparation through the Human Rights Act 1998 (HRA), which gives further effect to the European Convention on Human Rights. In particular, section 8 HRA states that “In relation to any act (or proposed act) of a public authority which the court finds is unlawful, may grant such relief or remedy, or make such order within its powers as it considers just and appropriate”. There are no plans to establish an inquiry into section 8 HRA.
The Human Rights Act 1998 aims to “bring rights home”, so that Convention rights can be enforced in the UK courts rather than having to go to Strasbourg. However, narrow interpretations of the Human Rights Act which are in contravention of the letter and spirit of the Act itself, must not be used to defend the indefensible. What is being requested is for the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ), not an inquiry into section 8 of the HRA.
The Stop the Maangamizi Campaign has done some thinking and undertaken consultations on what the terms of reference for the APPCITARJ could be; these are included in the ‘Backgrounder About The All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice’.
The Stop the Maangamizi Petition reiterates the point that the demand for the APPCITARJ is necessary “to advance the process of dialogue from the ground-upwards, with the British State and society on Reparatory Justice”.
Art. 11 of the Basic Principles explains:
Remedies for gross violations of international human rights law and serious violations of international humanitarian law include the victim’s right to the following as provided for under international law:
(a) Equal and effective access to justice;
(b) Adequate, effective and prompt reparation for harm suffered;
(c) Access to relevant information concerning violations and reparation mechanisms.
The European Court has held that the failure to conduct an effective investigation into credible allegations of human rights violations may violate the right to an effective remedy of the victim and/or their relatives.
Suggested Follow-Up Question
From this briefing we in the Stop the Maangamizi Campaign suggest Baroness Natalie Bennett can pose a follow-up question along the following lines:
To ask Her Majesty’s Government, will it now, in connection with the International Decade for People of African Descent, recognise the importance of an inquiry into reparatory justice for tackling the legacies of Afrikan Enslavement such as Afriphobia, colonisation and neocolonialism, with holistic measures, including redressing the climate and ecological crises in ways that ensures that the voices of Afrikans and their descendants are properly heard and Planet Repairs delivers global justice to all.
Esther Stanford-Xosei, Coordinator General, Stop The Maangamizi: We Charge Genocide Ecocide Campaign (SMWeCGEC)
There are two ways of seeing and interpreting international legal transformation – from above as most lawyers do when they focus on formal sources, judicial opinions, and treaties exclusively – or from below when we focus on the lived experience of ordinary people with international law when they encounter international institutions, frame their demands in international legal terms, and network for influencing international or domestic policy.Balakrishnan Rajagopal, International Law From Below, 2005
 Movement Lawyering as Rebellious Lawyering by Betty Hung
 Aksoy v Turkey, ECtHR, Judgment of 18 December 1996, Reports 1996-VII,paras 95-100.
About this Event
This is the livestream video of the International Network of Scholars & Activists for Afrikan Reparations (INOSAAR) Roundtable Discussion facilitated by Professor Joyce Hope Scott, Clinical Professor of African American Studies at Boston University, Boston, USA which took place on 09/10/20.
In this third roundtable hosted by the International Network of Scholars and Activists for Afrikan Reparations (INOSAAR), our panellists discuss the role and responsibility of universities in the struggle for reparative justice and in the context of recognizing the university sector’s historical links to slavery and colonialism.
Reparations and acts of reparative and transitional justice will be interpreted broadly. For example, we could read the history of the Black colleges and universities in the USA as reparative, alongside the proliferation of centres and programmes dedicated to Black, Africana, African and African American Studies, which have sought to counteract the negative stereotypes of African peoples institutionalized by establishment academia.
In 2003, Brown University in Rhode Island, USA, became the first higher education institution to openly acknowledge and apologize for its links to African enslavement. Its report, ‘Slavery and Justice’, acted as a catalyst for other institutions to establish how they profited from the enslavement of Afrikan peoples and functioned as primary sites in which racialized discourses were produced and validated.
In some cases, recognition has resulted in the adoption of what might be considered reparatory measures, including: raising funds for educational grants and scholarships; renaming buildings and removing insignia and statues linked to enslavement, colonialism and racism; erecting new statues, monuments and sculptures; and inaugurating dedicated research centres.
In 2014, an attempt to gather these efforts together and share practices across higher education institutions resulted the creation of an international consortium of ‘Universities Studying Slavery’, which now includes around seventy colleges and universities in the USA, the UK, Ireland and Canada.
More recently, in 2019, the University of Glasgow signed a Memorandum of Understanding (MoU) with the University of the West Indies to work together on the foundation of the Glasgow Caribbean Centre for Development which was widely reported as being a reparative justice initiative.
It is against this backdrop of widening interest and increased lobbying for universities to recognize and redress their links to enslavement and colonialism that we are asking our panellists to consider the following questions:
• What are some of the ethical questions raised by conducting research into the links between universities and their histories of Afrikan enslavement and colonialism?
• Within universities, as sites of educational knowledge production, what are the different ways that reparation and reparative justice can be approached?
• What processes are already underway within universities that might be defined as reparative?
• What role should universities play, and what responsibilities do they have, in engaging with local, national and international communities (including communities of reparations interest) on matters of reparative and transitional justice, and what principles should guide that engagement?
• What consideration has been given to creating spaces within higher education institutions to enable difficult conversations to take place within and outside of the university community?
Our panellists include:
Dr Nicola Frith is a Senior Lecturer in French and Francophone Studies at the University of Edinburgh and co-founder of the INOSAAR, who focuses on the legacies and memories of enslavement and reparations.
Professor Gus John, Visiting Professor at Coventry University and Honorary Fellow and Associate Professor at UCL Institute of Education at the University of London, is a renowned activist and academic who has been working in education, youth work and social justice since the 1960s.
Dr Athol Williams is a Senior Lecturer at the University of Cape Town in South Africa, where he focuses on ethical leadership, corporate responsibility and applied ethics.
Professor Kris Manjapra, Associate Professor of History at Tufts University, and Chair of the Department of Studies in Race, Colonialism and Diaspora. Manjapra is also a steering committee member of the Tufts Action Group; a grassroots organization of faculty and staff working in alignment with the Movement for Black Lives. Manjapra works on histories of colonialism, decolonization, plantation economies, and reparations movements. His most recent book is Colonialism in Global Perspective (Cambridge University Press, 2020).
Professor Jemadari Kamara, PhD, is Founding Director of the Center for African, Caribbean and Community Development (CACCD) and Professor of Africana Studies at the University of Massachusetts, Boston. He is former Senior Fulbright Professor at the Université Gaston Berger in Saint-Louis, Senegal; international coordinator for the Youth Education and Sports (YES) with Africa Program (which has served nearly 3,000 African youth); Senior Advisor to the Boston Pan-African Forum; treasurer of the West African Research Association and Member of the board of directors of the Institute of the Black World 21st Century. Prof. Kamara has extensive expertise in Community Development and Public Policy; Black Social Movements; African-American Urban Politics and African-American Intellectual Thought. His numerous publications include State of the Race – Creating Our 21st Century.
Esther Stanford-Xosei is a Jurisconsult, Interdisciplinary (Law & History) Scholar-Activist, Co-Vice Chair of PARCOE and Coordinator-General of the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign.
This video is the speech made by Esther Stanford-Xosei at the Movement of Movements Internationalist Solidarity Grounding with the Pan-Afrikan Liberation Movement (MMISOG-PALM) in Max Roach Park which took place as part of the 1st Mosiah (August) Pan-Afrikan Reparations Rebellion Groundings co-organised by the Afrikan Emancipation Day Reparations March Committee (AEDRMC) and the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC).
Esther is the Official Spokesperson for the AEDRMC, Coordinator-General of the SMWeCGEC and Media & Communications Coordinator of the Extinction Rebellion Internationalist Solidarity Network (XRISN).
This video is part of the MAATUBUNTUJAMAA -SAAYOOO! (Pan-Afrikan Freedom-Fighting Clarion-Call Series produced by Ubuntudunia TV
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.
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 Césaire long 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:
- Sign the Stop the Maangamizi: We Charge Genocide/Ecocide Petition, https://www.change.org/StopTheMaangamizi
- 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.
- Lobby elected officials to initiate council motions on ‘Atonement and Reparations for the Transatlantic Traffic of Enslaved Africans’ utilising the template of the Lambeth Council motion.
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.