BENIN INOSAAR COLLOQUIUM PRESENTATION GBETOWO IN ‘ABLODENUDZRADONATOTRO

Posted on October 22, 2018 by STOP THE MAANGAMIZI

GBETOWO IN ‘ABLODENUDZRADONATOTRO’:

TOWARD THE PAN-AFRIKAN REPARATIONS FOR GLOBAL JUSTICE VICTORY OF MAATUBUNTUMAN

By Mawuse Yao Agorkor of the
ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ)
and the VAZOBA Afrika and Friends Networking Open Forum.

https://www.facebook.com/415256132147081/photos/a.555388351467191/727473107592047/?type=3

ABSTRACT

This is a presentation giving a basic outline explanation of the ‘Pempamsie’ planning of, and the groundwork being done to effect, people’s self-empowering Pan-Afrikan Reparations for Global Justice within the Ewe-Fon-Adza kindred communities of the Gbetowo nationality in West Afrika as their own self-determining contributions towards the victorious building of the MAATUBUNTUMAN Pan-Afrikan Union of Communities. There is well emphasized the crucial importance of Cognitive Justice to understanding what Reparations mean as ‘Nudzradonatotro’ to the Gbetowo. Proceeding from this ‘Nudzradonatotro’ conceptualization, the presentation highlights its cardinal exposition of the view that Reparatory Justice will be utterly meaningless to partitioned indigenous Afrikan communities like the kindred Ewe-Fon-Adza communities in present-day Ghana, Togo, Benin and Nigeria, unless the Maangamizi criminality of the European imperialist neocolonially imposed borders of Coloniality, that are a huge part of the still persisting legacies of the infamous 1884-1885 Berlin Conference, are completely dismantled in the total national and social liberation course of effecting true Pan-Afrikan Reparations for Global Justice. Hence the great attention given to explaining the contributions being made by the ABLODENUDZRADOSAFO-GECOPPARJ, under the auspices of its parent formation, the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR) to the remarkable works of the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC), and the Global Afrikan People’s Parliament (GAPP); that is, Gbetowo contributions to putting a full stop to the Afrikan ‘Hellacaust’; in order to achieve the definitive victorious building of MAATUBUNTUMAN, out of the unification of ‘Sankofahomes’ throughout the continent, together with ‘Maatubuntujamaas’ all over the World, wherever is thriving the diaspora of Afrika.

Introduction

Honourable Chairperson, Distinguished Guests and Fellow Participants;

With great pride I bear, in the Afrikan Personality dignity required by such a humbling big responsibility, the immense honour of representing not only my own primary organization, the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR); but also, and indeed, to be more precise, mine is the honour of representing our ABLODEDUNOVISIHA through one of its Grassroots Academia branches, the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ), which is most relevant to this 19th-21st September 2018 Colloquium of the International Network of Scholars and Activists for Afrikan Reparations (INOSAAR). It is noteworthy to register the fact that, among others, I do also represent here the VAZOBA Afrika and Friends Networking Open Forum; as well as the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). When we started being drawn as early as in October 2016, by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), based in London, United Kingdom, into discussions and preparatory work for the building of INOSAAR, we on the ground in West Afrika gave careful thought to a considerable number of bittersweet lessons from our own chequered previous as well as still ongoing current experiences.

WAGPACC-INOSAAR: Our Rationale

We of ABLODEDUNOVISIHA and VAZOBA are among those who proudly regard ourselves as the Scholar-Activists of the Grassroots Academia of our Communities of Resistance for Pan-Afrikan Reparatory Justice throughout the continent and diaspora of Afrika! We take immense pride in the Decolonizational furtherance of Cognitive Justice by doing our Scholar-Activist work mainly in our own indigenous Afrikan languages, utilizing creatively our own indigenous Afrikan knowledges, including spirituality, capacities, skills, cultural processes, tools and various other instruments, infrastructures and mechanisms to carry out appropriate mass conscientizational work by way of Popular Education, giving priority to Action Learning and similar mural and extra-mural endeavours of Lifelong Learning, among the ordinary masses of our Afrikan people at home and abroad. We unapologetically storm into this September 2018 colloquium space of INOSAAR, in the Republic of Benin, as non-state acting grassroots subaltern Scholar-Activists, coming from mainly the so-called hard to reach nooks and crevices of our Afrikan Communities of the Wretched of the Earth, from our own Lifelong Learning spaces of the Poorest of our poor Afrikan Communities of Resistance. For, it is the Reparatory Justice interests of such impoverished Afrikan Communities of Resistance that many in the ivory tower citadels of the Establishment Academia ignore, with some even contemptuously denying the very existence of ourselves and the distinctive interests of Intersectionality we independently represent both on the continent and in the diaspora of Afrika today! So we are coming from having had, since 2016, to do very serious thinking for ourselves about how best to make the INOSAAR endeavor worthwhile to ourselves and, most importantly, fruitfully beneficial to the ordinary masses of Afrikan people in and beyond our own communities all over the World. It is such thinking that has gone into creating the WAGPACC-INOSAAR as our own autonomous space for grassroots thinking and action by non-state actors promoting, from the ground upwards, not topdown but rather from “the bottomless pit”, in our own community interests, what we regard as authentic Pan-Afrikan Reparations for Global Justice in West Afrika.

The WAGPACC-INOSAAR is an autonomous networking Bloc of grassroots formations that are prioritizing the agency of the ordinary masses of Afrikan people by promoting, advocating and safeguarding respect for their own self-determined vital best interests, views and contributions in the groundup participatory democratic building of INOSAAR. This is being done so as to ensure things are scrupulously carried out in ethical accord with the fundamental principles of the International Social Movement for Afrikan Reparations (ISMAR), so as to enhance its advancement, in organic link with the Peoples’ Reparations International Movement (PRIM), towards the Rendezvous of Victory of holistic Pan-Afrikan Reparations for Global Justice. This is necessary to ensure the vigilant defence within and beyond INOSAAR of the inalienable right of the grassroots of our deprived Communities of Reparations Interest (CORIs) in West Afrika to independently project, articulate and effect their own perspectives and endeavours of Afrikan Reparatory Justice by their own sovereign People’s Power; and to assert the real weighty massive strength of their Civil Society collective intellect and might, against overt and covert attempts to impose the topdown elitist diktat of governments and other state actors upon them to the detriment of their own best interests and also against the principles and ethical norms of the ISMAR and the PRIM. We are seeking to reinforce and consolidate the autonomy of the WAGPACC-INOSAAR and review our own work programme during and in the aftermath of this September 2018 INOSAAR Conference in Benin.

Akpe!

With this very necessary clarification, may we go on to express our profound gratitude to Dr. Nicola Frith, Professor Joyce Hope Scott, Kofi Mawuli Klu, Esther Stanford-Xosei and, of course, also to the energetically dynamic Zeguen Moussa Toure, one of the co-founders and now a Co-Vice-Chairpersons of the WAGPACC-INOSAAR, currently based in Cotonou here in the Republic of Benin, where as a political refugee he is in exile from his country of birth, Cote d’Ivoire; our immeasurable “Akpega” to all such outstanding persons who have kept our hopes in INOSAAR alive and displayed exemplary leadership, together with all others we are unable to mention individually, in bringing us to this impressive event; yes, to this event of what, to us, ought to be a historical landmark celebration of Afrikan Rootsgrounding enstoolment of the special collective chieftaincy of INOSAAR as a potentially formidable iron-component of the Academic Column of both the International Social Movement for Afrikan Reparations (ISMAR) as well as of its interconnected Peoples’ Reparations International Movement (PRIM).

We are in Xogbonu/Hogbonu/Aja Ile!

Being an Ewe Scholar-Activist Advocate for our Gbetowo indigenous community rights, may I seize this opportunity also to highlight one more very important thing in this introduction to my presentation. It is vital for me to do so as my sacred Scholar-Activist duty of great importance to our ABLODENUDZRADOSAFO, which is a Reparations-focused Lifelong Learning and Action Research agency operating under the auspices of the broader ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR). With long pent-up emotions of ABLODEDUKO Afrikan Personality pride, I too embrace the “Woezor” in this Xogbonu (or Hogbonu, also known as Aja Ile) city of so-called Porto Novo in the Republic of Benin; yes, to be true to the principles of Pan-Afrikan Reparations for Global Justice, let me uphold one of the Decolonizational Best Practice norms of our ABLODEDUNOVISIHA and VAZOBA by choosing to call this Afrikan place, not by the misnomer of so-called “Porto Novo” which marks it out as one of the most appalling crime scenes of the Maangamizi, that is by its still European imperialist-imposed obnoxious name of Coloniality, but rather by its own indigenous Afrikan original names of Xogbonu, or Hogbonu or Aja Ile, which better dignify it in what ought to be its truly majestic Afrikan sovereignty! Though not surprising that “Porto Novo” is still being officially misused for this place in this supposedly independent modern country of Benin, it is still shocking that little is being made of the fact that it is one of the European imperialist colonially carved out nation-state crime scenes of the Maangamizi which is prolonging the ‘Hellacaust’ criminality of Genocide and Ecocide in its continuing partition and division of our closely related familial Ewe-Fon-Adja kindred communities of the Gbetowo in West Afrika that are also to be found in Togo, Ghana and Nigeria!

To Kalelaklefiaga Agadza and Kalelaklenyonufiaga Hangbe: Our glorifying Salutations!

Without diminishing our boiling Gbetowo Black Rage concerning this continuing Maangamizi criminality, it is to an extent soothingly heart-warming to us that some of us are for the very first time setting our feet upon this holy soil that is part of the sacred homeland of our Gbetowo; a most wonderful homeland to which we proudly trace the glorious footsteps of our revered ancestral Heroes and Sheroes such the legendary Pan-Afrikan Abolitionist giants Kalelaklefiaga Agadza Audati Trudo and Gbetolaklenyonufiaga Na Hangbe of magnificent Dahome!

We do not have enough opportunity right now to properly tackle the lots of nonsensical Afriphobic racist mudslinging seeking to belittle the towering gallant role of Kalelaklefiaga Agadza Audati Trudo not only in our Gbetowo but also Afrikan and World History. Despite indisputable eye-witness testimonies of even critical-minded European travelers, like the British Royal Navy surgeon John Atkins and the British trader Bulfinch Lambe, who both had experienced contemporary life in those times in Dahome, and arguments brilliantly advanced by renowned historians of the illustrious stature of the likes of I.A. Akinjogbin and Basil Davidson, there are those who still keep spinning highly questionable concoctions from the figment of their own prejudiced imaginations in order to speculatively attempt to tarnish the image of Kalelaklefiaga Agadza Trudo. Even though he was hailed as such by Anti-Slavery campaigners in Britain and elsewhere, the image of Kalelaklefiaga Agadza as a self-motivated indigenous Afrikan Abolitionist Freedomfighting Chief appeared to be too damaging to the White Supremacy racist narrative to be allowed to stand without even deceitful vilification. So the Big Lies mudslinging continues against the glaring evidence to the contrary!

The Question of Afrikan Complicity

This is most noteworthy in relation to some of the points being made in this INOSAAR Colloquium here about Afrikan complicity in the Maangamizi, in connection particularly with its phase of Chattel Enslavement. Those con-tricksters who come on get-rich-quick capitalist fortune-hunting trips to West Afrika from the Diaspora to try various dodgy scams, with the sinister purpose of guilt-tripping us here on the continent of Afrika by spinning distorted half-truths about Afrikan complicity in the Chattel Enslavement phase of the Maangamizi, only in order to criminally extort from gullible chiefs and other ignorant traditional leaders and obscurant politicians undeserved goods and services for their own greedy individualistic and narrow cabalistic self-enrichment, ought to be resolutely challenged, mercilessly exposed and severely punished by all true Pan-Afrikan Reparationists at home and abroad! Among the weapons we must sharpen for use against such unscrupulous con-tricksters and their gangsteric cabals is comprehensive knowledge about the whole truth of the global Maangamizi Experiences of our Afrikan people at home and abroad, of all our communities throughout the continent and diaspora of Afrika.

There is a lot of one-sided accusatory finger-pointing at Afrikans born on the continent by some of those born in the diaspora about complicity in the Maangamizi crimes of Chattel Enslavement, with the often repeated chanting of “Dem sell we” and “you also owe and therefore have to pay us reparations”! This is where comes in handy literally the Afrikan Wisdom saying that when you are pointing one accusing finger at somebody else, be mindful that all the rest of your fingers on that same hand are actually pointing at your own self! So, apart from the notorious sambos and other “runaway slave-catching” goon squads even from among renegade Maroons in Jamaica and other Caribbean islands, lots of true stories abound about Afrikan Heritage individuals and their families elsewhere throughout the so-called Americas who got involved in Chattel Enslavement crimes as the so-called ‘owners’ of their fellow enslaved Afrikans in the diaspora! Writing about such “Rogues in the Gallery of Black History”, Professor Henry Louis Gates Jnr, as the Director of the W.E.B. DuBois Institute for African and African-American Research at Harvard University and Editor-in-Chief of “The Root”, drew upon the works of some of the most outstanding Afrikan Heritage historians, including the renowned likes of Joel A. Rogers and Carter G. Woodson, to provide convincing evidence (see the article “Did Black People Own Slaves?” by Henry Louis Gates Jnr); which are buttressed by the writings also of illustrious Jamaican historians like Richard Hart and Arnold Bertram (see the article “Jamaica’s Black And Coloured Slave Owners” by Arnold Bertram at http://jamaica-gleaner.com/article/news/20170801/arnold-bertram-jamaicas-black-and-coloured-slave-owners ). As for the present-day examples of the traitorous Black-Skin-White-Masked Elite involved in Afrikan complicity in the Maangamizi crimes of our contemporary era, that is in the criminality of Neocolonialism, we must, with all intellectual honesty, engage in critical examination of the questionable track-records not only of those “Men and Women of the Hegemon” of the ilk of Nana Addo Dankwa Akuffo-Addo of Ghana and Ellen Johnson Sirleaf of Liberia, but also of the Libyan Carnage-Wreaker Barack Hussein Obama of the USA and the Maangamizi Denier at Durban Baroness Valerie Ann Amos of the United Kingdom! Let therefore all the deceitful one-sided accusatory finger-pointing stop so that we all can rise together throughout the continent and diaspora of Afrika higher above the scams of con-tricksters in sincere promotion of genuine Pan-Afrikan Reparations for Global Justice!

These points are of crucial importance for me to emphatically make at this INOSAAR Colloquium here in Xogbonu/Hogbonu/Aja Ile, in the Republic of Benin. Nevertheless, mindful of the challenges of translation from the English into the French languages that are not our own indigenous Afrikan mother tongues, and since the time given us is grossly inadequate to do real Cognitive Justice to my topic, may I suggest a way out: that is, to advise all those who are genuinely interested in my whole contribution to ask the key organisers of this colloquium for a full written copy of my presentation. I believe Dr. Nicola Frith is the one person to contact in particular in order to obtain such a full written copy of my presentation. May I therefor proceed by selecting a number of cardinal points for highlighting. On the whole, my outline of such cardinal points are as follows.

Bringing into the Global Justice Limelight the Maangamizi Agony of the Gbetowo Nationality

Gbetowo is the collective umbrella name of the Gbe Language-speaking indigenous nationality of all people of the Ewe-Fon-Adza communities now home-based in West Afrika. Among the noteworthy historians from these communities who have been writing about their people from a wide diversity of perspectives are the likes of F. Akoli, D. Amenume, Francis Agbodeka, G.K. Nukunya, Komi C. Kudzodzi, Charles M.K. Mamattah and Kodzo Gavua. The Gbetowo are to be found mostly in the countries of Ghana, Togo, Benin and Nigeria, divided by the artificial borders drawn rather arbitrarily, far away at the 1884-1885 Berlin Conference on the Scramble for and Partition of Afrika by the colonizing powers of Euro-Amerikkkan Imperialism. Minoritised in these imprisoning Bantustan nation-states of Neocolonialism that are part of the geopolitical prison-industrial complex of the Global Apartheid Coloniality of White Supremacy Racism, the Ewe-Fon-Adza communities of the Gbetowo nationality are extremely marginalized, severely discriminated against and brutally suppressed; they are repressed with the structural violence of Euro-Amerikkkan Imperialism which keeps on being dispensed through its African puppet quislings in the governmental organs and other structures of the state machinery in these countries of West Afrika today. Becoming more conscious and therefore increasingly rising up more militantly in defence of their human, peoples’ and Mother Earth rights as indigenous communities of Afrikan people, the Gbetowo are making their presence at home and abroad to be felt and therefore getting more visibly seen in the battles for participatory democratization that are growing in the countries of Ghana, Togo, Benin and Nigeria respectively.

There are diverse politico-ideological and organizational tendencies within the Ewe-Fon-Adza communities at home and abroad; with most at present still merely asking for democratic reforms and improvements in their situation in the countries of Ghana, Togo, Benin and Nigeria; while a vocal minority of others continue agitating for complete secession and some demanding various kinds of autonomy to strengthen the Gbetowo identity and national self-determination. Among all of these groupings, our ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration stands out for a unique position creatively advocating defence of the human, peoples’ and Mother Earth rights of the Ewe-Fon-Adza communities in unification as indigenous Afrikan people’s rights by way of championing Pan-Afrikan Reparations for Global Justice! Accordingly, ABLODEDUNOVISIHA is following its own ABLODENUDZRADONATOTRO conceptualised and designed ‘Pempamsie’ Pan-Afrikan Reparatory Justice Plan of Positive Action and therefore working diligently from the grassroots in promotion of the Pan-Afrikan liberatory unification of the Ewe-Fon-Adza communities into an autonomously self-determining national polity of ABLODEDUKO; an autonomous ABLODEDUKO polity that will initially remain inside and grow organically within but also transcendentally across the borders of the countries of Ghana, Togo, Benin and Nigeria; such an ABLODEDUKO will systematically, methodically but gradually be constituted from the organic naturing of ‘Sankofahomes’ from within the Ewe-Fon-Adza Communities of Reparatory Justice Interest (CORJIs); gradually integrating with ‘Maatubuntujamaas’ as Afrikan Heritage Communities for National Self-Determination (Maatubuntujamaa-AHCNSDs) in the diaspora of Afrika, such ‘Sankofahomes’ of the Ewe-Fon-Adza Communities of Reparatory Justice Interest on the continent will become the Gbetowo ABLODEDUKO component building blocks of the future MAATUBUNTUMAN Pan-Afrikan Union of Communities!

‘

ABLODENUDZRADONATOTRO’ as the Gbetowo’s own Cognitive Justice conceptualization and projection of Pan-Afrikan Reparations from their own Nunyansa indigenous knowledge perspective.

Every community’s own understanding of Reparations through its own indigenous knowledge perspectives and the self-determining strategy and tactics shaped accordingly is itself a Cognitive Justice prerequisite to its own definitive achievement of its appropriate holistic Reparatory Justice. This is exactly what our Gbetowo vibrantly display through our own Nunyansa indigenous knowledge conceptualization of Reparations as our own ‘ABLODENUDZRADONATOTRO’ self-determining Community Repairs for Rootsgrounding Change. The scholar N.K. Dzobo emphasizes the great importance the Ewe devote not to the mere acquisition of simply Knowledge as “Nunya”, but more to its Gbetowo own creative advancement through their own practical Lifelong Learning Experiences into the Wisdom of “Nyansa”; hence the concept of “Nunyansa”! We must all be mindful of the fact that Reparations would be incomplete if we failed to grasp the necessity for advancing knowledge in the praxis of unifying theory and practice into Wisdom and take into account the radical Changemaking for the better aspect of such advancement to effect true civilizational Progression. So therefore we must repair with a crystal-clear view to visionary radical Changemaking for the betterment of our whole communities. That is why we enthusiastically embrace the holistic definition and comprehensive exposition of Black self-empowering Reparations for our Afrikan people and all Black Humanity that was brilliantly advanced by Professor Chinweizu at the 27th to 29th April 1993 First Pan-Afrikan Conference on Reparations for African Enslavement, Colonization and Neocolonization held in Abuja, Nigeria.

As ABLODEDUNOVISIHA, we are progressing from the Ewe-Fon-Adza Nunyansa conceptualization and programmatic ‘Pempamsie’ design of true Pan-Afrikan Reparatory Justice as ABLODENUDZRADONATOTRO. We are making such advancement by becoming increasingly highly conscious, in the light of what Osagyefo Kwame Nkrumah argued in his “Consciencism”, of the fact that such progression of ours must have as its foundation the ultimate maximum concentration of our own Afrikan people’s indigenous knowledge power in order to best formulate the collective intellectual basis for the creativity of our Gbetowo’s own unique contributions to the successful building of the MAATUBUNTUMAN Pan-Afrikan Union of Communities. That is why we are doing so with our characteristic Gbetowo Reparatory Justice grand vision of ABLODENUDZRADONATOTRO, arising from the Nunyansa fertility creativity of our Ewe-Fon-Adza community radical imaginations; so much so that we are glocally thinking and acting with a clear Wakanda-style futuristic view; that is, the view to taking all Humanity along our adventurous flight upon the Sankofa wings of MAATUBUNTUMAN building, to courageously soar, with the greatest possible pyramid-building audacity learnt from our revered Ancestors, well beyond current horizons upwards to the loftiest glorious heights of our definitive Pan-Afrikan Internationalist Rendezvous of Global Justice Victory.

The Ewe-Fon-Adza Community indigenous Empowerment Mechanisms

Our Ewe-Fon-Adza communities intergenerationally inherit inalienable traditional core value systems of knowledge, culture and spirituality, a wholesome World outlook and ways of life and wellbeing that give us a uniquely distinctive Gbetowo community spiritedness, identity and ethos in contribution to what Osagyefo Kwame Nkrumah called the Afrikan Personality. The aforementioned systems contribute immensely, by the Nunyansa ways and means of Sankofa progression, to create, regenerate and advance various indigenous community empowerment mechanisms. Long before the disastrous colonial imposition of the Maangamizi criminality of Eurocentric Miseducation, there has been far more Cognitive Justice appropriate, meaningful and fruitful Education, training and capacity building in various aspects of Community Regeneration, Participatory Democratic Citizenship and Sustainable Development through the enforcement of the cultural values, principles and best Nunyansa practices of indigenous Gbetowo civilizational self-progression. This at large had tremendously improved and at best transformed the political and socio-economic lives of the Gbetowo nationality in the past.

Professor Ansa K. Asamoa is among those outstanding Ewe Scholar-Activists who have given quite interesting radical descriptions and exposition to the political and socio-economic historical journey of the Ewe-Fon-Adza communities of our Gbetowo nationality. Other noteworthy interesting expositions on our Gbetowo cultural practices have been made by the likes of F.K. Fiawoo, S. Mote, G. Nukunya, Kofi Nyidevu Awoonor, N.K. Dzobo, A.K.P. Kludze, E.Y. Egblewogbe, J.G. Kodzo-Vordoagu, Kafui Aku Ofori, Kofi Agawu and Godwin Agbeli. The proper continuity of such works necessitates, as our ABLODENUDZRADOSAFO Scholar-Activists are arguing, with the unanimous support of the entire ABLODEDUNOVISIHA, the systematic innovative development of complexes of mural and extra-mural education, seeking to harmonise the wide diversity of the endeavours of those operating in relevant spaces of the Establishment Academia as well as of the Grassroots Academia; so as to strive better for the glocal unification of all the Cognitive Justice endeavours of the Gbetowo and other Afrikan communities throughout the continent and diaspora of Afrika into a global Pan-Afrikan Reparatory Justice whole of Maangamizi resistant Educational Repairs! This is what shall contribute to advancing the efforts we are glocally making in exercising our own agency of popular democratic educational creativity, with modest but groundbreaking cutting-edge initiatives like the Grassroots InterLinks for Global Citizenship Action Learning (GILOGCAL); in order to galvanize similar Global Academy Commons building efforts of formations like the Afrikan Reparations Transnational Community of Practice (ARTCoP), through its work on developing the International Social Movement for Afrikan Reparations Academy (ISMARA), in collaboration with the Global Justice Institute of the Global Justice Forum (GJI-GJF), the CAFA Archival Resources Action Team (CARAT), the May Day Rooms (MDR), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL), the Peoples’ Academy of Action Learning (PAAL) and the Global Citizenship Educational Campaign for Curricula of Pluriversality (GCECCOP). We would like to see the INOSAAR as a whole playing a catalyzing role in support of these endeavours by more vigorously promoting and utilizing its remarkable Principles of Participation to harmoniously draw various progressive forces from both the Establishment Academia and the Grassroots Academia all over the World into even critical but yet constructive engagement with such endeavours of ours.

It is through such mainly groundup endeavours that our ABLODENUDZRADOSAFO is, with the support of its mother formation, the ABLODEDUNOVISIHA, making various interesting contributions from here in West Afrika to advancing the cause of Pan-Afrikan Reparations for Global Justice. Basically much attention is being channeled towards grassroots sensitization and mobilization, as for example through open activities of mass conscientization like the annual 1st August SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony that is held in Accra, Ghana, since 2016, in link with the Afrikan Emancipation Day Reparations March on the same date every year in London, United Kingdom.

Another remarkable endeavor of ABLODENUDZRADOSAFO is its contribution to building, through VAZOBA, a strong relationship with a very select grouping of Afrikan Chiefs and other uniquely distinguished traditional leaders who are organizing themselves as the Global Afrikan Family Reunion International Council (GAFRIC). Our ABLODEDUNOVISIHA as a whole is supporting the ABLODENUDZRADOSAFO and VAZOBA in assisting the GAFRIC not only to build capacity but also to advocate for total liberation of Afrikan communities at home and abroad, with a view to having our diasporan brothers and sisters keen on Rematriation/Repatriation to having better opportunities for more knowledgeably and responsibly exercising their right to our Mothercontinent of Afrika, their right of return, in order to reunite with their families at home in the proper ways and means of true Pan-Afrikan Reparations for Global Justice. In very historic statements to the 17th March 2018 INOSAAR Conference in the Birmingham City University, two outstanding paramount chiefs in Ghana who are leading co-founding members of the GAFRIC, Togbe Adza Tekpor VII, the Osie of Avatime, and Nana Kobina Nketsia V, the Omanhen of Essikado, not only hailed the emergence of INOSAAR but also outlined areas of cooperation in working conjointly in better meaningful pursuit of Reparatory Justice for Afrikans and all other peoples of our common Humanity. We of ABLODENUDZRADOSAFO, and of the entire ABLODEDUNOVISIHA as well as the VAZOBA, have the mandate to once again reiterate to this 19th to 21st September 2018 INOSAAR gathering in Xogbonu/Hogbonu/Aja Ile here in the Republic of Benin, everything written in both statements by our two GAFRIC chiefs in furtherance of Positive Action upon them. This also relates to all the other endeavours we have been discussing and promoting through INOSAAR-RepAfrika and INOSAAR as a whole.

Conclusion

Among all the voices sounding calls for Afrikan Reparations, the increasing number and diversity of which are welcome to us for enriching public discourse on this key matter decisive in resolving all other issues in our contemporary World, we of the ABLODENUDZRADOSAFO are in accord with all our colleagues of the ABLODEDUNOVISIHA, the VAZOBA and the WAGPACC-INOSAAR in prioritizing and giving our greatest attention to the subaltern voices of those Frantz Fanon called the Wretched of the Earth throughout and beyond the continent and diaspora of Afrika. We do so because of our immense faith in the ability and capacity of the masses of our Afrikan people outside the corridors of currently existing machinery of state, yes, the ability of the most impoverished of the masses of our Afrikan people, like all other peoples of the World, to make History, even to do what to some may appear the impossible, as James Baldwin pointed out. We are of the strongest conviction that it is the masses of our Wretched of the Earth that shall exercise agency and play the most decisive role in taking our Pan-Afrikan Reparations for Global Justice Struggle to its definitive Rendezvous of Victory.

May we therefore conclude with an appropriately relevant axiom that Kofi Mawuli Klu and our VAZOBA colleagues of the Forum of Nkrumaist Thought and Action (FONTA) keep on reiterating to us in everything to do with all our Pan-Afrikan Reparations for Global Justice endeavours: “Do we mobilise and rely on the People in the Struggle against Imperialism in all its forms, or do we relegate the role of the masses of the People to a secondary place in this Struggle? I say that only the masses of the People can ensure Victory in our Struggle! ” From the 10th May 1965 Speech by Osagyefo Kwame Nkrumah at the Fourth Afro-Asian Solidarity Conference in Winneba, Ghana.

Akpega na mi kata!!!

MAWUSE YAO AGORKOR
Email: Mawuse.yao@gmail.com and Vazoba.afnof@gmail.com

Mawuse Yao Agorkor is a Social Justice Financial Management Practitioner and Pan-Afrikan Lifelong Learning for Global Citizenship Educationist based in Accra, Ghana, in West Afrika. His rich expertise is being glocally channeled into vibrant Scholar-Activist involvement in and engagement with various organisations, networks and campaigns in and beyond Afrika. Being a vigorous defender of human, peoples’ and Mother Earth rights, and therefore an energetic Eco-Justice promoter of Agriquacultural Lifestyles social enterprising, Mawuse’s main business occupation is working as the Chief Executive Officer of the NUNYANSABOME Pan-Afrikan Green Revolutionary Organic Permacultural Eco-Gardens (NUNYANSABOME-PAGROPEG). Considerable time of his is also devoted to serving as the General Secretary of the VAZOBA Afrika and Friends Networking Open Forum (VAZOBA-AFNOF); as well as the Principal Organising Secretary of the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration(ABLODEDUNOVISIHA-GGUPACOR), under the auspices of which he plays a leading role in coordinating the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ). It is from these positions that he contributed to co-founding not only the SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony in Accra, Ghana, but also the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). He assists in glocally facilitating activities of the NKRUMAHDANFO Friends of Kwame Nkrumah International (NKRUMAHDANFO-FOKNI), the Pan-Afrikan Forum of Ghana (PAFOG), the Global Afrikan Family Reunion International Council (GAFRIC), the Global Afrikan People’s Parliament (GAPP), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL) and the Grassroots South-North Internationalist Forum (GRASSNIF). He is currently working together with the All-Afrikan Networking Community Link for International Development (AANCLID) and the Jubilee Debt Campaign (JDC) in the United Kingdom on implementing the Positive Action Programme for Pan-Afrikan Liberatory Tackling of International Debt (PAPPALTID). Among the numerous innovative endeavours of Lifelong Learning Mawuse is co-organising in collaboration with various organisations, universities and other institutions and networks of mural and extra-mural education all over Afrika and the World is the Grassroots InterLinks of Global Citizenship Action Learning (GILOGCAL).

ABRIDGED VERSION

Mawuse Yao Agorkor is a Social Justice Financial Management Practitioner and Pan-Afrikan Lifelong Learning for Global Citizenship Educationist based in Accra, Ghana. He works mainly as the Chief Executive Officer of the NUNYANSABOME Pan-Afrikan Green Revolutionary Organic Permacultural Eco-Gardens (NUNYANSABOME-PAGROPEG). Considerable time of his is also devoted to serving as the General Secretary of the VAZOBA Afrika and Friends Networking Open Forum (VAZOBA-AFNOF); as well as the Principal Organising Secretary of the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR), under the auspices of which he plays a leading role in coordinating the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ). It is from these positions that he contributed to co-founding not only the SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony in Accra, but also the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). He also plays leading roles in glocally facilitating activities of the Pan-Afrikan Forum of Ghana (PAFOG), the Global Afrikan Family Reunion International Council (GAFRIC), the Global Afrikan People’s Parliament (GAPP), the All-Afrikan Networking Community Link for International Development (AANCLID), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL), the Jubilee Debt Campaign (JDC), the Grassroots South-North Internationalist Forum (GRASSNIF) and various other formations, including the innovative Lifelong Learning creativity groundbreaking Grassroots InterLinks of Global Citizenship Action Learning (GILOGCAL).

‘LIBYA SLAVE AUCTIONS’: UPDATING OUR ‘STOP THE MAANGAMIZI!’ RESPONSE

Posted on December 4, 2017 by STOP THE MAANGAMIZI

“To be a slave was to be a human being under conditions in which that humanity was denied.
They were not slaves. They were [Afrikan] people.
Their condition was slavery.
They looked upon themselves and their servitude with the eyes and minds of human beings, conscious of all that went on around them”.
Julius Lester

“Most human behaviour is controlled by images. Image is a factor in how people look at themselves and what they use to reflect themselves. The control of images is a major factor in world power”
John Henrik Clarke

“Powerful people cannot afford to educate the people that they oppress, because once you are truly educated, you will not ask for power. You will take it.”
John Henrik Clarke

They say silence speaks louder than words; in what has been perceived to be our silence, we have also been speaking volumes. It is not that we have not been responding, it is simply that some are looking for us to respond in typical sorts of ways. We in the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) do not pander to obscurantism, more so with misguiding populist decorations. Our priority focus is on educating, organising and mobilising people to ‘Stop the Maangamizi!’ through their own reparatory justice action-learning in order to build their own power to effect holistic reparatory justice. This is why we concur with Dr John Henrik Clarke as quoted above. What is happening in and around Libya is more than enslaved Afrikans being sold on auction blocks. Rather, this is one of the symptoms of an increasingly decadent, rotten and stinking neocolonialism as being perpetuated in Afrika by the Global Apartheid racist forces of Euro-Amerikkkan imperialism which is making our own homeland terribly more impossible to live in. If our own countries have not become hell on earth why wouldn’t Afrikans want to stay in Afrika?

Some people are making lots of noise and taking sporadically reactive actions about Afrikans being sold on auction blocks in Libya. It is not lost upon us that some of these noises and actions are being orchestrated and paid for from dodgy sources inimical to the best interests of Afrika. As justified in their spontaneity as some of such actions may appear, they raise lots more questions than answers. After these sorts of protests that we are seeing being organised in response largely to the imperialist corporate mouthpiece CNN reporting and dissemination of ‘controlling images’ of Afrikans being sold on auction-blocs, what do most of the participants who attend such protests, (including those who simply do so simply because they are paid bogus NGO bureaucrats and poverty-pimps, whose job it is to orchestrate and profit from such wild-goose chases), do as follow-up actions of every-day resistance to effect change in eradicating the root causes of such horrors? How long shall we continue to run helter-skelter in spontaneous protests actions, without taking effectively organised actions to prevent the killing of our freedom-fighting prophets and the violent destruction of the movements of resistance they have been trying to build? It would seem that there are some in our Afrikan Heritage Communities that seek to limit our activism to aimless protests, outside of the context of movement-building, with no clear goals or agreement on who should be the targets of our actions, the change we are seeking to bring about and no plan to build principled organizational unity or the capacity to facilitate such potentially change-making endeavours.

Why are those concerned not crying out and protesting louder about the mess being made of our Afrikan homeland by Euro-Amerikkkan imperialism through its neocolonial Afrikan and Arab elitist puppets; the stinking mess with all the brutalities of white-supremacy racist barbarism that is driving ordinary Afrikans away from their homes? Please be more critically aware, discerning and vigilant. Take the kind of well-planned ‘Stop the Maangamizi’ for Reparatory Justice! action/s that will prevent Afrikans from fleeing our own homeland in the first place and vacating it for more foreign setter-colonialists to move in, racially cleanse and occupy for nefarious geopolitical ends. It is high time that our people once again focused on the kinds of systematic actions that will effect systemic change and not simply respond in knee-jerk fashion to the various symptoms of the same system in such a way that these symptoms become the main focus of our protest actions.

A more useful starting point would be to target Euro-Amerikkkan imperialism and its agencies, institutions and quislings, including their Black puppets of neocolonialism, that are masterminding such horrific crimes of the Maangamizi; particularly with a view to shutting down the Maangamizi Crime Scenes that you can find anywhere near you or close to communities you can be engaged constructively with. For people in Afrika ‘Stop the Maangamizi!’ is not just a slogan, it is a life and death matter, hence why we initiated the SMWeCGEC with specific aims and objectives towards stopping the Maangamzi which manifests itself in the current system of neocolonialism with symptoms including variations of ‘modern-day slavery’, such as is becoming more highlighted currently in Libya. In our justified outrage about this form of modern-day enslavement of Afrikans, we must be mindful of who is pushing and profiting from this particular narrative and proliferation of ‘slave-auction controlling images’ and whose agenda is our people’s very predictable-spontaneous reactions to such narratives serving? It is indeed the same forces today as was the case yesteryear. After all, those that are most pushing the ‘modern day-slavery’ agenda and ‘it is Afrikans that are at it again‘ agenda are those actually responsible for creating, fuelling and perpetuating those conditions which continue to make it possible, including violently killing those freedom-fighters of ours who organise and build movements so stop such manifestations of the Maangamizi.

How comes this was not occurring under a Colonel Gaddafi led-Libya? Modern-day enslavement of Afrikans in Libya, in this aggravated form, is happening because NATO forces deliberately have chosen to make it happen in order to lend credence to their governments propaganda about us forgetting our intergenerational reparatory justice demands and rather begging them to clean up the Euro-Amerikkkan ‘mess’ they have created in Libya; and save us from horrors they contrive all the time in different ways and means. After all, isn’t Libya and its current neocolonial puppet-government a territory that is absolutely controlled in military and all other forms by the same forces of Euro-Amerikkkan imperialism and their creation of reactionary counterinsurgency terrorist forces like Al-Qaeda and Islamic State?

We must not allow ourselves to fall into the Hegelian Dialectic i.e. Roman Emperor Diocletian’s age-old problem-reaction-solution method for securing geopolitical interests. This highlighting of the modern-enslavement of Afrikans in Libya, divorced from the context and continuum of the Maangamizi, is an attempt by the Euro-Amerikkkan imperialist Establishment to assert its geopolitical interests in Afrika and to shift and misdirect the masses attention away from the task of every-day resistance movement building for Pan-Afrikan Power through effecting Pan-Afrikan Reparations for Global Justice by our own People’s Power.

Directing our protests at forces which right now have no interests in stopping the trafficking, incarceration and enslavement of Afrikans in Libya is the classic way we give up our own change-making power by thinking that ‘WE THE AFRIKAN PEOPLE’ do not have the power to set our own agenda and organise to achieve it. Our time, and difficult to harness resources, are better utilised in self-determinedly organising according to our own Pan-Afrikan Liberation agenda to put a full-stop to the Maangamizi in the process of effecting holistic reparatory justice by our own people’s power; a global force those of us in the Diaspora have the responsibility first and foremost, to develop through building Afrikan Heritage Communities for National Self-Determination (AHC’s NSDs/Maatubuntujamaas) to organically generate the MAATUBUNTUMANDLA Pan-Afrikan Government of Peoples Power Abroad which in our contemporary times will be the most effective way to uphold, defend and promote the best collective geo-political interests of Afrikan people throughout the World.

What is happening now in Libya and the disgraceful inability of governments and other state officials throughout the Continent and Diaspora of Afrika to do anything effective in addressing the situation makes it more imperative for Afrikans, outside of the Continent of Afrika, to prioritise the building of such MAATUBUNTUMANDLA as a step towards achieving MAATUBUNTUMAN (Pan-Afrikan Union of Communities at Home & Abroad); so that we are able to not only ‘substantively’ represent’ ourselves in positive action to make our Afrikan Lives actually matter in deed; but also amplify the voices of our Communities of Resistance on the Continent and support them in freedom-fighting actions that will enable them to stop such crimes of the Maangamizi upon their own initiatives. This is how best we in our time can fulfil our ‘mission’ and not betray it, as others have and are still doing, so as to win and guarantee our collective security and thereby provide a brighter future for us and our progeny on Planet Earth.

‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign International Steering Committee (ISC-SMWeCGEC)

04/12/17 revised from original statement of Kofi Mawuli Klu on 28/11/17

“The neo-colonialism of today represents imperialism in its final and perhaps its most dangerous stage. In the past it was possible to convert a country upon which a neo-colonial regime had been imposed — Egypt in the nineteenth century is an example — into a colonial territory. Today this process is no longer feasible. Old-fashioned colonialism is by no means entirely abolished. It still constitutes an African problem, but it is everywhere on the retreat. Once a territory has become nominally independent it is no longer possible, as it was in the last century, to reverse the process. Existing colonies may linger on, but no new colonies will be created. In place of colonialism as the main instrument of imperialism we have today neo-colonialism. The essence of neo-colonialism is that the State which is subject to it is, in theory, independent and has all the outward trappings of international sovereignty. In reality its economic system and thus its political policy is directed from outside.”
Osagyefo Dr Kwame Nkrumah, ‘Neocolonialism: The Last Stage of Imperialism’

“Those who do not learn from history are condemned to repeat it”
George Santayana

‘LIBYA SLAVE AUCTIONS’: A ‘STOP THE MAANGAMIZI!’ RESPONSE

Posted on November 28, 2017 by STOP THE MAANGAMIZI

What is happening in and around Libya is more than enslaved Afrikans being sold on auction blocks. Rather, this is one of the symptoms of an increasingly decadent, rotten and stinking neocolonialism as being perpetuated in Afrika by the Global Apartheid racist forces of Euro-Amerikkkan imperialism which is making our own homeland terribly more impossible to live in. If our own countries have not become hell on earth why wouldn’t Afrikans want to stay in Afrika? People are making lots of noise and taking sporadically reactive actions about Afrikans being sold on auction blocks in Libya. It is not lost upon us that some of these noises and actions are being orchestrated and paid for from dodgy sources inimical to the best interests of Afrika. As justified in their spontaneity as some of such actions may appear, they raise lots more questions than answers.

Why are those concerned not crying out and protesting louder about the mess being made of our Afrikan homeland by Euro-Amerikkkan imperialism through its neocolonial Afrikan and Arab elitist puppets; the stinking mess with all the brutalities of white-supremacy racist barbarism that is driving ordinary Afrikans away from their homes? Please be more critically aware, discerning and vigilant. Take the kind of well-planned ‘Stop the Maangamizi’ for Reparatory Justice! action/s that will prevent Afrikans from fleeing our own homeland in the first place and vacating it for more foreign setter-colonialists to move in, racially cleanse and occupy for nefarious geopolitical ends.
A more useful starting point would be to target Euro-Amerikkkan imperialism and its agencies, institutions and quislings, including their Black puppets of neocolonialism, that are masterminding such horrific crimes of the Maangamizi; particularly with a view to shutting down the Maangamizi Crime Scenes that you can find anywhere near you or close to communities you can be engaged constructively with. For people in Afrika ‘Stop the Maangamizi!’ is not just a slogan, it is a life and death matter!

Kofi Mawuli Klu

Co-Vice Chair, ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign International Steering Committee (ISC-SMWeCGEC)

28/11/17

PRESIDENT MACKY SALL: STOP THE MAANGAMIZI CRIME OF DETAINING KEMI SEBA!

Posted on August 27, 2017 by STOP THE MAANGAMIZI

OPEN LETTER TO HIS EXCELLENCY MACKY SALL, PRESIDENT OF THE REPUBLIC OF SENEGAL

His Excellency Macky Sall
President of The Republic of Sénégal
Dakar
Senegal

27/08/17

Your Excellency,

We in the International Steering Committee (ISC) of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) write to you as head of state of the Republic of Sénégal. We unequivocally condemn and demand the immediate, remorseful and unconditional release of Brother Kémi Séba, President of ‘Urgences Panafricanistes’ (SOS Pan-Afrika) who was arrested and detained on 25th August 2017.

One of the aims of the SMWeCGEC is “to amplify the voices of communities of reparatory justice interest who are engaged in resistance to the various manifestations of the Maangamizi today“. Accordingly, we recognise Brother Kémi Séba as being one of those most notably involved in activism towards stopping the Maangamizi of the present.

It is our overstanding that Kémi Séba was arrested by officers from the Division of Criminal Investigations (DIC), the Sénégalésé equivalent of the FBI, and detained at the Rebeuss prison in Dakar for burning a 5,000 Francs CFA (West African CFA Franc and the Central African CFA Franc) banknote during a rally against the “Françafrique” organised by Urgences Panafricanistes which took place on 19th August 2017. Kémi Séba has described this gesture of protesting to this monetary form of bondage as “symbolic”. For the CFA mainly serves the interests of European groups – in particular the French – operating in Francophone Afrikan countries monetary zones in addition to their rentier elites.

Irrespective of whether or not such a symbolic action contravenes Article 411 of the Sénégalésé Criminal Code provides which states that “anyone who wilfully burns or destroys in any way registers, minutes or Public authorities, securities, notes, bills of exchange, commercial or bank papers … If the destroyed documents are acts of public authority or bills of commerce or banking, the penalty shall be imprisonment of five years to ten years”; we regard this application of the criminal code as being an example of unjust law which is designed to preserve the relics of colonialism in Sénégal and penalise those who seek to lawfully protest against this form of French monetary imperialism and conquest.

We see the Sénégalésé state response to his laudable protest action as the perpetration, on your part, of another crime of the Maangamizi for which Afrikan people are organising to effect and secure Pan-Afrikan Reparatory Justice.

We hold the person of Brother Kémi Séba in very high esteem and regard his courageous work on this anti-CFA Franc social movement as a valuable Pan-Afrikan Reparatory Justice contribution to stopping the continuing Maangamizi crimes of Genocide/Ecocide against Afrikan people today not only in Afrika but throughout the World. That is why we honour him with our distinguished title of a “Sankofakakatitsokale” (Sankofa-Torchbearing-Brave) of our International Social Movement for Afrikan Reparations (ISMAR) in link with the Peoples’ Reparations International Movement (PRIM).

Your holding Kémi Séba in prison is of no avail in silencing him because his is one of the powerful voices from the still valiantly Freedomfighting Black Power heartdepths of our Communities of Resistance throughout the continent and Diaspora of Afrika that we of the SMWeCGEC are already amplifying; and will keep resounding from Europe, to reach all the nooks and crevices of our entire Mother Earth, for all to hear.

We see this arrest as an act of repression against this courageous Pan-Afrikan activist. Kémi Séba’s arrest and continued detention is also a most graphic example of the Maangamizi crime of state terrorism in the service of white supremacist racism. In this regard, we support the view of activist Ndéyé Nogayé Babél Sow, coordinator of the Anti-Franc CFA Front in Sénégal, who in her recent interview with SeneNews TV on 26/08/17, accuses France of being behind the complaint of La Banque Centrale des États de l’Afrique de l’Ouest (Central Bank of West African States, BCEAO), which led to the arrest of Kémi Séba. Nothing short of the unconditional release of our Brother Kémi Séba will suffice in assisting to salvage the already damaged reputation of yourself and your government in Sénégal before the high courts of opinion of the masses of our Afrikan people and the progressive forces of the true International Community.

So long as Kémi Séba continues to be detained and put before this kangaroo court process of Maangamizi injustice, we continue to regard him as a political prisoner being persecuted by the state of Sénégal on behalf of the French Gendarmerie of Euro-American imperialism. We therefore demand that his human and people’s rights under international law are respected as such; and that international human rights standards regarding the treatment of prisoners are also adhered to.

Freedom now for Brother Kémi Séba! Amandla Ngawethu! Our Pan-Afrikan Reparatory Justice Victory is certain!

Esther Stanford-Xosei

Coordinator General on behalf of the International Steering Committee of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (ISC-SMWeCGEC)

#StopTheMaangamizi!

#LiberezKemiSeba

cc.

Urgences Panafricaines (SOS Africa)
Embassy of the Republic of Senegal, UK
African Commission on Human & People’s Rights (ACHPR)
Pan-African Parliament (PAP)
Amnesty International
Human Rights Watch (HRW)
Haldane Society of Socialist Lawyers
International Democratic Association of Lawyers (IADL)
Human Rights League (France)
Mouvement Contre le Racisme et Pour l’amitié Entre les Peoples (MRAP)
The Association of European Democratic Lawyers (AED-EDL)
European Association of Lawyers for Democracy & World Human Rights (ELDH)
National Conference of Black Lawyers (NCBL)
Mouvement Social Panafricaine Pour le Development Integral (MSPDI)
Youth for Human Rights Africa
Global Afrikan People’s Parliament (GAPP)
Europe-Wide NGO Consultative Council on Afrikan Reparations (ENGOCCAR)
Pan-Afrikan Fora International Support Coordinating Council (PAFISCC)

“The Franc CFA is a colonial economic-political scandal that kills our people. In the name of our ancestors, I cannot be silent when I see our people being robbed (both by the French oligarchy and by our Afrikan elites who betray their mission). If, in order to place this fight against Franc CFA in the center of the debates (as we were able to do in a historical way this year), I must be deprived of my family whom I love madly, my brothers and sisters of ‘Urgences Panafricanistes’ or the many brothers and sisters who love us, I will do so without hesitation. For sovereignty is the struggle of our generation…”

English translation of Kémi Séba Facebook post on 24/08/17

“We are part of this generation of activists who are committed, who do not commit themselves lightly. When Kémi Séba poses this act, he is aware of the risks, but I want to say that we do not make omelettes without breaking eggs… A revolution is always part of an act of transgression. When you consider that a law or a system is iniquitous, it is the responsibility of every citizen to take responsibility, to take courage in both hands and to protest against a law that can violate freedoms and the inalienable right of each one. The CFA Franc is the symbol of an easement, the CFA Franc does not allow the Afrikan countries to develop. The CFA Franc maintains Afrikan countries in a form of dependence on France. It is the duty of every citizen who aspires to the freedom to pose any act likely to enable him to free himself. In this sense burning a ticket of 5000 FCFA is certainly losing 5000 FCFA but it is mainly burning what incarnates a system of submission and servitude . It is above all an act that allows us to free ourselves and to escape from a system. I take the example of Mandela who had burned his pass under apartheid, it is part of these historical acts of transgression. If you consider that a law does not have to be, it is the duty of every citizen to put down the acts of the end of servitude. That is how it should be read.”

English translation of comments made by Héry Djéhuty, Coordinator of Urgences Panafricanistes in an interview with La Nouvelle Tribune (27/08/17)

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