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Tag Archives: Holocaust

SMWeCGEC & GAPP Statement on Roger Hallam’s Shoah Comments & Their Relevance to the Maangamizi

Posted on November 26, 2019 by STOP THE MAANGAMIZI

 

‘Stop the Maangamizi We Charge Genocide/Ecocide!’ Campaign & Global Afrikan Peoples Parliament

Statement on the Relevance of Roger Hallam’s Comments Regarding the Shoah to Recognising, Counteracting & Preventing the Recurrence of the Maangamizi

 

Songs we would never hear! Histories we would never know! Art we would never see! Because the European had the capacity to destroy and didn’t have the moral restraint not to.

Professor Maulana Karenga

 

 

As an Afrikan Heritage Community-based formation engaged in building an affinity relationship with Extinction Rebellion (XR), our ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) and its sister body the Global Afrikan Peoples Parliament (GAPP) feel compelled to say for history something about the globally significant conflict now brewing in Extinction Rebellion (XR) pertaining to one of its co-founders, Roger Hallam.

In the English-language interview in Die Zeit published on the 20th November 2019 it is reported that Roger Hallam said: “The fact of the matter is, millions of people have been killed in vicious circumstances on a regular basis throughout history.” He listed other mass killings in the past 500 years, including the Belgians’ slaughter in the Congo Free State; which was a corporate state in Central Afrika that King Leopold II of Belgium claimed private ownership of and evolved into evolved into a colony (the Belgian Congo) in the land now known as the Democratic Republic of the Congo. Roger Hallam pointed out: “They went to the Congo in the late 19th century and decimated it.” For the information of those not yet aware of this conflict, it is necessary to note that he was also quoted as having said that, seen in this context, the Jewish Holocaust was “almost a normal event … just another fuckery in human history”.

 

Nsala, the man in the picture, was photographed by English missionary Alice Seeley Harris after he arrived at her mission in The Congo (1904) clutching a parcel that contained what was left of his five-year-old daughter. She’d been killed and dismembered as a punishment when his village failed to meet the rubber quotas demanded by the imperial regime. The Harris Lantern Slide Show © Anti-Slavery International

 

For some context about Roger Hallam’s reference to the Congo see:

• The Hidden Holocaust.

• “A Nightmare in Heaven” — Why Nobody is talking about the Holocaust in Congo

• How Belgium cut off hands and arms and killed over 15 million in Africa.

• Belgium begins to face brutal colonial legacy of Leopold II.

 

        Children who had been mutilated through amputation under the regime of King Leopold II

 

It is also important to read King Leopold’s Ghost: A Story of Greed, Terror and Heroism in Colonial Africa written by Adam Hochschild, of which a documentary version is available. Just last week it was announced Ben Affleck would be producing and directing a film inspired by this book.


As organisations campaigning on our Afrikan Heritage Community experience of the particular manifestations of a special type of genocide and ecocide that we refer to as the Maangamizi, which is not only in the past but continues into the present, and to which Roger Hallam was making reference to, we cannot keep silent on this matter. For us, the issue that is being missed, if you read Rogers comments in context, and which none of the statements being issued officially by XR have recognised or commented on so far, is the reference to the genocide of Afrikans in the Congo which is only one of the many heinous crimes of what we in the SMWeCGEC and GAPP refer to as the Maangamizi. The Maangamizi has represented an existential threat to the peoplehood, self-determination and agency of Afrikan people for the past 500+ years of world history.

This is not a Genocide Olympics. In the rush to condemn Roger Hallam for his comments there is an equally epistemically and structurally violent denial of the omnicides against Afrikan, Aboriginal and Indigenous Humanity, (non-European humanity in short). In the reactions to Roger Hallam’s quoted comments in newspapers, what is inferred is the view that the Shoah, (Jewish Holocaust) was exceptional above all other Holocausts and genocides. Whilst it is true, as the axiom goes “no one cries more than the bereaved”, from the quoted comments, it is clear that Roger Hallam, like many others especially from the affected communities take the view that other genocides also need recognition prevention and redress. To do so is not to deny, denigrate or reduce the significance of the Shoah.

At the International Conference on Genocide Prevention that took place in Brussels from 31 March – 1 April 2014, Yehuda Bauer stated that “The Holocaust is not unique; it is unprecedented, and that means that it is a precedent that can be repeated (though not in the same way), unless we prevent that ”

A Matter of Comparison, The Holocaust, Genocides and Crimes Against Humanity: An Analysis and Overview of Comparative Literature and Programs by Koen Kluessien & Carse Ramos, International Holocaust Remembrance Alliance

Incidentally, the Committee on the Holocaust, Genocide and Crimes Against Humanity of the International Holocaust Remembrance Alliance (IHRA) was established to work on how best to support teachers who choose to relate the Holocaust to other genocides and crimes against humanity. According to the above report: A Matter of Comparison, the Holocaust, Genocides and Crimes Against Humanity a central accomplishment of the Committee was the publication of the series of documents including The Holocaust and Other Genocides which offers ideas and recommendations to educators teaching about the Holocaust and its relationship to other genocides and crimes against humanity.  In the Why relate the Holocaust to other genocides and crimes against humanity? 
section of the aforementioned report, the authors “summarise a number of important reasons why it can be valuable to offer such a comparative approach, points out some challenges, and concludes with some reasons or agendas that should not lie behind a comparative approach.”

So, we in the SMWeCGEC and GAPP are making this statement to highlight the fact that whilst not in favour of the unacceptable type of language that accompanied the main point in Roger’s original statement, we seek to highlight the most important fact is drawing attention to the currently ongoing genocide and ecocide, of which our continuing present-day Maangamizi is part of. This is the first time that someone racialised as white in a prominent campaigning organisation in Europe, a campaign that is currently in the global mainstream media limelight, has dared to lend support to something that our Afrikan Heritage Communities across the world has been drumming up for centuries. Our Maangamizi is one of the most horrendous, traumatizing and long-enduring up until now special types of genocide and ecocide of over 500 years duration. It continues into the present, even though the white supremacy racist establishment of Global Apartheid has terroristically compelled even some among our own Afrikan Heritage Communities and most Peoples of the world to be in denial of it.

The Shoah has quite rightfully been recognised and there are laws that protect against Jewish Holocaust denial. Yet people deny the Maangamizi of the past and present every day with impunity. We in the SMWeCGEC partner with the Afrikan Emancipation Day Reparations March Committee to co-organise the annual 1st August Afrikan Emancipation Day Reparations March and hand in the ‘Stop the Maangamizi!’ Petition to the Office of the UK Prime Minister at 10 Downing Street simply with a demand supported by thousands that we can have a dialogue with the British state and society via the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ).

 

ban-denial-of-afrikan-holocaust yes

Yet from 2015 until now, we have been denied a fair hearing and consistently been told “we do not believe that reparations are the answer” by officials of the British State. Speaking about the Afrikan case, we have no recognition and no justice!!!, even in this United Nations declared International Decade for People of African Descent (2015-2024), in which the United Nations on behalf of the international community recognises that that people of African descent represent a distinct group whose human rights must be promoted and protected. Despite this progressive declaration the British State has said it will not recognise the Decade. Even within XR our demands for recognition of our Afrikan humanity gone unmet, with some pushing unto us the unfairly homogenizing descriptor ‘People of Colour’ as a way of not recognising the specific experiences of People of Afrikan heritage.

 

So, Afrikan Heritage youths, who have been raised in a society and world order where they are shown every day that their Black humanity and Afrikan lives do not matter have internalised this and are now the agents of what Black Panther Party Co-Founder Dr Huey P. Newton referred to as Reactionary Suicide (the act of Black self-murder) or what Scholar-Activist Psychologist Professor Amos Wilson refers to as Black-On-Black Violence: The Psychodynamics of Black Self-Annihilation in the Service of White Domination as was exemplified in the theme of the 2019 Afrikan Emancipation Day Reparations March: ‘Continuing Our People’s 500 + Years Reparations Rebellion – Stop Terminating Our People: Rebelling Against and Redressing Youth Mentacide/Ecocide!!!’

 

 

We therefore overstand why, to those insisting on this denial of our Maangamizi, particularly in its present phase of neocolonial enslavement, with all of its horrors of Afriphobic and anti-Black racism, Roger Hallam is being lynched for being a ‘white race traitor’.

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We dare all those all those who are ganging up to lynch Roger Hallam, beyond assisting him to correct his errors, to act in accordance with the XR demand to ‘tell the truth’. This means to confess truthfully that, actually, the one unspoken thing they are ganging up to mercilessly assassinate the character of Roger Hallam for, without any of the XR compassion for his human errors, is his daring to put the case we are making about our present-day experience of life as Afrikan People across the world as being a Hellacaust of continuing genocide and ecocide; of omnicide crimes continuing for centuries into the present as our Maangamizi!

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Yes, this open pointing to the current situation of Afrikans and other still oppressed and super-exploited Peoples of the Global South, who are still being terrorised with genocide and ecocide by those in the Minority World of the Global North holding the reins of so much Global Apartheid racist power as to be perpetuating the vestiges of colonialism and the ravages of neo-colonialism, including forms of eco-fascism, against the will of our Peoples of the Majority World, is his real offence to them and  others of their ilk.

White Silence sign (2) new

©mennonista.blogspot.com/2016/04/

We are not deceived by the claims being made by some of these elements condemning Roger Hallam that they are doing so in pursuit of Global Justice. What we really mean in our long-standing, painstaking and experiential learning Pan-Afrikan Freedom Fighting for Global Justice bears no resemblance to what they are claiming. As Activist-Writer Alice Walker says: “No person is your friend who demands your silence or denies your right to grow.” A climate of fear is being created within and around XR to terrorise those who do not share views similar to those now putting out blanket condemnatory statements about Roger Hallam’s comments.

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Part of the context in what is being claimed to be hateful anti-Semitism and Jewish Holocaust denial on the part of Roger Hallam by some, is the Maangamizi against the OvaHerero and Nama People (1904–1908) by Germany’s Second Reich, under Kaiser Wilhelm II, which was a precursor to the Jewish Holocaust. True champions of Global Justice would know that the OvaHerero and Nama People have an ongoing movement for genocide recognition and redress.

PC RUKORAHERERO 3
As the article: In Germany’s Extermination Program for Black Africans, a Template for the Holocaust in the Times of Israel highlights – decades before the Nazis turned to the Jews, German colonialists who seized land and made it into a colony they called German Southwest Africa, (now known as Namibia) dehumanised, built death camps for, and slaughtered tens of thousands of OvaHerero and Nama People in a systematic genocide which was the “odious precursor of the Shoah.” As stated by the Post Conflict Research Center:

“How far back can the roots of the Holocaust be traced? The events that took place from 1941 – 1945 bore a striking resemblance to atrocities carried out years before in German South West Africa. Many of the ideologies that fuelled the Holocaust, as well as the means of systematic confinement and extermination of a people, began at the turn of the 20th century with the Herero and Nama.”

 


Images of Survivors of the OvaHerero Genocide

 

Dr Ellen J. Kennedy, Executive Director of World Without Genocide at Mitchell Hamline School of Law also points out:

“Key perpetrators of this African genocide became high-ranking Nazis 30 years later. Names are chillingly familiar: Dr. Heinrich Ernst Goering was Namibia’s governor. His son, Hermann Goering, became a top Nazi leader. Eugen Fischer, a physician and professor of medicine, conducted experiments on the Herero that included forced sterilizations and injections of smallpox, typhus and tuberculosis. One of Fischer’s students was Dr. Joseph Mengele, known as the “angel of death” for sending people to the Auschwitz gas chambers and performing cruel medical experiments that he learned from Fischer. Franz Ritter von Epp commanded German troops against the Herero and later was a Nazi leader until he was captured by the U.S. Army in 1945. The list of names linking the Herero genocide to the Holocaust is horrifying.”

See also the following articles available on the worldwide web:

• Hitler’s Holocaust Blueprint: A New Book Reveals How the Kaiser’s Germany Used Concentration Camps in Africa to Advance Their Theories of Racial Supremacy.

• From Africa to Auschwitz: How German South West Africa Incubated Ideas and Methods Adopted and Developed by the Nazis in Eastern Europe.

• European Holocaust Had Roots in Africa, Now Namibia is Suing Germany – Without Understanding What Happened to the Herero and Nama people, it is Impossible to Understand What Occurred Right Before and During World War II.

• The Holocaust Isn’t The Only Genocide That Germany Needs to be Held Accountable For.

• The Women Made to Boil Heads of Their Own People in Germany’s First Holocaust.

• The Herero-Nama Genocide: The Story of a Recognized Crime, Apologies Issued and Silence Ever Since.

• Namibia’s Long Fight for Justice.

• Article on ‘Black People’ and the Holocaust on the Holocaust Memorial Day Trust website.

• It is also recommended one reads Germany’s Genocide of the Herero: Kaiser Wilhelm II, His General, His Settlers, His Soldiers by Jeremy Sarkin in which he argues that the history of the OvaHerero genocide remains a key issue for many around the world partly because the German policy not to pay compensation for the genocide contrasts with its long-standing Jewish Holocaust reparations policy.

 

 

“We Jews champion the phrase “Never Again” in regard to the Final Solution. We also enshrine throughout our religion and culture the principle of remembrance or zachor. We should make every effort to hear the pain, and to validate the suffering, of other ethnic groups who also anguished under the nightmare of genocide. To do so is not to diminish our own tragedy. It is not to make comparisons or parallels. It is not to engage in an absurd exercise in gamesmanship over who suffered more terribly, us or them. It is, instead, to ennoble our own perseverance as a people. For if we fail to remember the genocides of the Armenians and the Herero, then we abdicate our own moral standing to ask the same of ourselves.“

Eric Silverman

 

It is clear to see that in the case of the Genocide of Afrikans in the Congo as well as that of the OvaHerero and Nama, Afriphobic racism belittles the memory of its victims and accounts for the differential outcomes of struggles for redress by their descendants.

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These are photos from Esther Stanford-Xosei’s 2017 trip to Namibia as a guest of honour of the Ovaherero & Ovambanderu Genocide Foundation (OGF) for the 111th Commemoration of the Extermination Order which ushered in the OvaHerero-Nama Genocide

 

Our very track-record of activism on counteracting the Maangamizi demands that we do not succumb to this climate of epistemic and structural violence growing in XR at this time around this issue; but must rather truthfully speak in defence of those from amongst our allies who are seeking to do what the likes of: Abolitionists John Brown, Thomas and Lydia Hardy, Thomas Spence, Thomas Clarkson, Mary and John Estlin; Suffragette Sylvia Pankhurst; Scholar-Activist Historians Basil Davidson, Noel Ignatiev and Peter Fryer; as well as Black Liberation Army member, Marilyn Jean Buck have. Despite risking public condemnation we know, as Warrior-Poet Audre Lorde in her ‘Litany for Survival’ says, for those of us who have been “imprinted by fear“… it is better to speak, remembering we were never meant to survive.”

We hope the likes of Roger Hallam will be inspired and strengthened by such gallant predecessors and unswervingly walk their talk with striving even harder in internationalist solidarity with our Afrikan and all other oppressed Peoples, to finally put a full-stop to the Maangamizi and other continuing forms of genocide and ecocide. This is necessary to unify truly progressive forces in addressing the Climate and Ecological Crisis with holistic Planet Repairs in their Reparatory Justice meaningfulness; with a view to delivering the Global Justice for All that will enable us to win our own Maatubuntuman as one of the cornerstones for building Ubuntudunia together with all Humanity.

 

 

Stop the Maangamizi!

Build Maatubuntuman for Ubuntudunia!

 

Signed

Esther Stanford-Xosei
Coordinator General,
‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC)

Jendayi Serwah
Global Afrikan People’s Parliament (GAPP)
Leadership Facilitating Team

Kambanda Veii, Jendayi Serwah, Esther Stanford-Xosei & Utjuia Esther Muinjangue Afrikan Emancipation Day Reparations March (2017)

 

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FILE - This November 1978 file photo shows the bodies of Peoples Temple mass suicide victims led by Jim Jones in Jonestown, Guyana. Dozens of Peoples Temple members in Guyana survived the mass suicides and murders of more than 900 because they had slipped out of Jonestown or happened to be away Nov. 18, 1978. Those raised in the temple or who joined as teens lost the only life they knew. They have journeyed over the past 40 years through grief over lost loved ones, feeling like pariahs, building new lives and, finally, acknowledging that many had a role in enabling the Rev. Jim Jones to seize control over his followers. (AP Photo/File)
FILE – This November 1978 file photo shows the bodies of Peoples Temple mass suicide victims led by Jim Jones in Jonestown, Guyana. Dozens of Peoples Temple members in Guyana survived the mass suicides and murders of more than 900 because they had slipped out of Jonestown or happened to be away Nov. 18, 1978. Those raised in the temple or who joined as teens lost the only life they knew. They have journeyed over the past 40 years through grief over lost loved ones, feeling like pariahs, building new lives and, finally, acknowledging that many had a role in enabling the Rev. Jim Jones to seize control over his followers. (AP Photo/File)
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Posted in 2019 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), Ecocide, Extinction Rebellion, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, MAANGAMIZI RESISTANCE, PRIM, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, Uncategorized | Tagged #ExtinctionRebellion, AEDRMC, Afrika, Afrikan Emancipation Day Reparations March, Afrikan Heritage, Afrikan Heritage Communities, Afrikan Heritage Community for National Self-Determination, Afrikan Holocaust, Afriphobia, Afriphobic Racism, Anti-Black Racism, Climate & Ecological Crisis, Climate Crisis, Communities of Reparatory Justice Interest, Congo Genocide, Ecological Crisis, Epistemic Violence, GAPP, Genocide, Genocide Olympics, Genocide Prevention, German Colonialism, Global Afrikan People's Parliament, Hellacaust, Holocaust, Jewish Holocaust, King Leopold, Maangamizi, Maangamizi Denial, Maangamizi Denier, MAATUBUNTUMAN, Modern-day Maangamizi, Nama, Namibia, OvaHerero, Ovaherero Genocide Foundation, Pan-Afrikan Reparations 4 Global Justice, Pan-Afrikan Reparations for Global Justice, Planet Repairs, Planetary Repairs, Reparations Advocacy, Roger Hallam, Shoah, SMWeCGEC, Stop the Maangamizi, Structural Violence, Tell The Truth, Ubuntudunia, We Charge Genocide/Ecocide!, White Race Traitor, XR | 1 Comment

BENIN INOSAAR COLLOQUIUM PRESENTATION GBETOWO IN ‘ABLODENUDZRADONATOTRO

Posted on October 22, 2018 by STOP THE MAANGAMIZI

STATUTE 2

 

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.

ESX

 

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!

 

JOYCE
NICKI

 
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!

 

SEA

 

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.

 

STATUTE

 

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!

 

MAWUSE‘

 

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.

 
BENIN GROUP

 

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).

 

VS 2

 

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).

 

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OPERATION MAANGAMIZI CRIME SCENE EXPOSURE STICKER GUIDANCE

Posted on August 4, 2018 by STOP THE MAANGAMIZI


MAANGAMIZI CRIME SCENE

 

Guidance on how to use your Maangamizi Crime Scene Stickers

 

We all have Maangamizi crime scenes around us!!

These are some examples:

A school, college or university –Are our boys or girls being excluded at an alarming rate? Is it guilty of perpetuating a Eurocentric and mentacidal curriculum? Are they guilty of epistemicide? Or is it not adequately dealing with incidents of Afriphobic and/or academic racism? Are they engaged in Maangamizi-denial? Something else?

A Bank or other financial institution – Do they have a history of being built through unjust and immoral means involving the labour of enslaved or colonised Afrikan people? Are they providing a safe haven for illicit financial flows, stolen money and other ill-gotten gains? Are they financing Maangamizi crimes? Are they involved in laundering the proceeds of Maangamizi crimes? Something else?

A Museum – Does it contain any spoils of enslavement or colonialism looted from the people without their permission? Does it contain the bodies of our Ancestors on show with no regard for our dignity? Is it misrepresenting our history, deceiving the public with its narratives about our history? Is it engaged in Maangamizi-denial Statues/Relics/Historic Hotspots – Do they contain any artefacts, statues, plaques, pictures that are offensive to us due to their historic or present-day role in the continuing genocide, terrorism and oppression or negative misrepresentation of our people? Are they engaged in Maangamizi-denial?

Stately Homes – What is their history? Were they built, purchased or refurbished from the proceeds of enslavement, or compensation paid to enslavers? Are they any way complicit in Maangamizi crimes past or present? Are they engaged in Maangamizi-denial?

Companies/Major Corporations/Small Businesses – What is their history? Are they any way complicit in Maangamizi crimes past or present? Are they found to be complicit in looting resources and exploiting our motherland Afrika and our people? Have they waged any offensive marketing campaigns or found to have committed acts of Afriphobic racism against people of Afrikan Heritage? Are they engaged in harmful practices and human rights violations that are devastating vulnerable communities. Are they found to have forms of enslavement in their supply chains? Are they polluting or destroying the environment (ecocide)?

Events/ Festivals/Calendar Day Celebrations – Are any such guilty of an anti- Afrikan narrative either in its imagery or focus e.g. Darkie Day in Cornwall, seafaring festivals, Columbus Day, Remembrance Sunday, Zwarte Piet (Black Pete).

Something else!!! Someone else!! Somewhere else!

Be thoughtful, strategic and work with intention. Raising this awareness is a critical piece of work.

What you should do:

• Stick your sticker in a prominent spot. • Take a picture showing the sticker in context and then a close up shot. Take it with or without you in it.

• Post those pictures on social media with the hashtags: #MaangamiziCrimeScene #StopTheMaangamizi.

• Tag the ‘Stop the Maangamizi!’ campaign and the Afrikan Emancipation Day Reparations March and all your friends and key people who you want to make aware, what you are doing e.g. local councillor, MPs, City Mayor, celebrities and people connected to the crime scene itself, (links below).

• Say a couple of sentences about why the sticker is there. You should not say you put it there!

• Post/Tweet/Tag/Share

 

Let the world recognise that we see them and we are not letting them get away with continuing the Maangamizi towards our demise, destruction and detriment – in all areas of people activity (e.g. economics, education, entertainment, labour, law, politics, religion, sex, war/counter war).

Web:
https://stopthemaangamizi.com/

http://www.reparationsmarch.org/

Facebook:
https://www.facebook.com/stopthemaangamizi/

https://www.facebook.com/ReparationsmarchUK/

FB Profile: TheMarch August

Email: stopthemaangamizi.@gmail.com.
Keep us posted on how your activism is being received or maybe you’d like to get more stickers – for you or a friend!

Twitter:
@Stopmaangamizi
@uk_march

Call/Text/WhatsApp:
07956431498

 

To obtain copies of the ‘Maangamizi Crime Scene Sticker Pack’ please email stopthemaangamizi@gmail.com or text/call 07956431498.

 

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Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTORS, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, THE 2018 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, Uncategorized | Tagged Afrika, British Empire, British Government, Debating, Direct Action, Genocide, Geopolitics, Global Justice, Grassroots Leadership, Holocaust, International Law, Legal Imagination, Lobbying, Maangamizi Crime Scene, Maangamizi Denier, Modern Day Slavery, Neocolonialism, Pan-Afrikan Revolution, People Power, PRIM, Protest history, Resisting Unjust Law, Social Movement | Leave a comment

2018 HAND-IN OF STOP THE MAANGAMIZI PETITION

Posted on August 3, 2018 by STOP THE MAANGAMIZI

THABO P 1Thabo Downing StreetTHABO P 8

All images are the © copyright of  Thabo Jaiyesimi and must be accredited as such

14,590 Signatures of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Petition handed-in

 

The 6-member delegation for the 2018 hand-in of the ‘Stop the Maangamizi!’ Petition were:

From Right to Left

1. Hon. Prophet Kweme Abubaka (Afrikan Emancipation Day Reparations March Committee, Ethiopia African Black International Congress)

2. Dr Barryl Biekman, (Europe-wide NGO Consultative Council for Afrikan Reparations, Netherlands)

3. Mama Lindiwe Tsele (Pan-African Congress of Azania)

4. Ms Kambanda Veii (Ovaherero Genocide Foundation, Namibia)

5. Cllr Joshua Brown-Smith, age 12 (Office of the Young Mayor, London Borough of Lewisham)

6. Professor Gus John (Gus John Associates, Member of the African Union Technical    Union Technical Committee of Experts on the 6th Region).

The delegation which handed-in the 2018 ‘Stop the Maangamizi: We Charge Genocide!’ Petition represents a selection of the diversity within our Afrikan Heritage Community. The Young, The Elders, Born on the Continent, Born in the Diaspora, Male and Female, and as in previous members some members flew in from Afrika and Europe!

#ReparationsMarch2018
#Parliament is a Crime Scene!
#StopTheMaangamizi!

 

See the following letter which accompanied the hand-in of the ‘Stop the Maangamizi!’ Petition

LETTER TO THERESA MAY 2018 FINAL-page-001LETTER TO THERESA MAY 2018 FINAL-page-002LETTER TO THERESA MAY 2018 FINAL-page-003

PAGE 4-1

LETTER TO THERESA MAY 2018 FINAL PAGE 5-5

 

PAGE 6 2018-1

Please note, the ‘Stop the Maangamizi!’ Petition has been handed-in since 2015, in 2016 no signatures were handed in just the petition and a cover letter. In 2016, 5811 signatures were handed in, in 2017, 9636 signatures were handed in.

It is important to note that the ‘Stop the Maangamizi!’ Petition is not the only tactic we are adopting, the petition signatures accompany a Maangamizi Crime Scene sticker operation and lobbying of MPs strategy via the ‘Stop the Maangamizi!’ Postcard involving support for developing Afrikan Heritage Community advocacy on the points contained in the petition.

It is also important to note that we in the International Steering Committee Spearhead Team of the ‘Stop the Maangamizi!’ Campaign (ISC-SMWeCGEC) know that reparations will not be achieved simply by submitting this petition, if one reads the petition it is clear that this is not our thinking. In numerous articles and documents we talk about the March and the petition being part of revolutionary strategy and tactics that we are engaged in, which also involve all forms and levels of liberation struggle waged by various contingents of the International Social Movement for Afrikans (ISMAR).

The Afrikan Emancipation Day Reparations March and the annual hand-in of the petition is about building a broad public support base for consolidating the ISMAR in order to strengthen the harnessing and building of Afrikan people’s power to advance reparations to definitive victory; whiincluding the establishment of MAATUBUNTUMAN Pan-Afrikan Union of Communities.

See the following links for further info about the strategy and tactics of the ‘Stop the Maangamizi!’ Campaign in association with the Afrikan Emancipation Day Reparations March Committee:

As we approach the 3rd year of marching, what has been achieved? (2016)

https://stopthemaangamizi.com/2016/07/13/approaching-3rd-year-of-marching-what-has-been-achieved/

After 4 years of marching, what has been achieved? (2017)

https://stopthemaangamizi.com/2017/08/07/after-4-years-of-marching-what-has-been-achieved/

Rationale for Afrikan Reparations March (2018)

 

This video is of a workshop which took place on Friday 27th July, 2018 and provides some elaboration on the revolutionary thinking and work into for the long-term results that the March is meant to produce and to which it is already contributing.

This is a link to the initial response that was received from the Foreign & Commonwealth Office (FCO) in response to the 2017 ‘Stop of the Maangamizi!’ Petition and its covering letter, and also the further response from FCO Minister Lord Ahmad.

 

 

 

 

 

 

 

Posted in AEDRMC, AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, POPSAR, PRIM, REPARATIONS, SMWeCGEC, STOP THE MAANGAMIZI PETITION, THE 2018 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, UBUNTUKGOTLA/PITGJ, Uncategorized | Tagged 1st August, Activist Knowledge-Production, Afrika, Afrikan Emancipation Day Reparations March, Afrikan Heritage, Afrikan Heritage Community, Afrikan Heritage Community for National Self-Determination, Afrikan Liberation, Afrikan Reparations, Afrikan Sovereignty, Afriphobia, APPCITARJ, Black Radical Imagination, Bobo Shanti, British Colonialism, British Government, CHOGM 2018, Cllr Joshua Brown-Smith, Commission of Inquiry, Dr Barryl Biekman, EABIC, Ecocide, Education is Preparation for Reparations, Emancipation Day, ENGOCCAR, Ethiopia Africa Black International Congress, FCO, Genocide, Geopolitics, Global Apartheid, Grassroots Leadership, Grassroots lobbying, Hellacaust, Holocaust, ISMAR-Building, Kambanda Veii, Lindiwe Tsele, Lobbying, Lord Ahmad, Maangamizi, Maangamizi Crime Scene, Marching, Movement-Building, Namibia, Neocolonialism, Nothing About Us Without Us!, NothingAboutUsWithoutUs!, OGF, Ovaherero Genocide Foundation, Pan-Afrikan Revolution, Pan-Afrikanism, People Power, People's Power, Peoples Tribunal, Professor Gus John, Prophet Kweme Abubaka, REPARATIONS, Reparations Action-Learners, Reparations March, Reparatory Justice, Self-Repairs, SMWeCGE Petition, SMWeCGEC, Social Movement, Stop the Maangamizi, U-PITGJ, UK Reparations Activism, We Charge Genocide/Ecocide! | Leave a comment

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

Posted on December 4, 2017 by STOP THE MAANGAMIZI

CLARKE NKRUMAH

 

“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

 

LIBYA COLLAGE

 

“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

 

STM LOGO - RGB-blk-02

Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTORS, PREFIGURATIVE POLITICS, PRIM, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, UBUNTUKGOTLA/PITGJ, Uncategorized | Tagged Afrikan Liberation, Afrikan Sovereignty, APPCITARJ, British Colonialism, British Government, French Colonialism, French Imperialism, Genocide, Grassroots Leadership, Holocaust, International Social Movment for Afrikan Reparations, ISMAR, Maangamizi, Marching, Modern Day Slavery, Movement-Building, Pan-Afrikan Revolution, Pan-Afrikanism, People Power, Problem-Reaction-Solution, REPARATIONS, Reparatory Justice, Self-Repairs, Social Movement, Stop the Maangamizi, U-PITGJ | Leave a comment

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

Posted on November 28, 2017 by STOP THE MAANGAMIZI

gaddafi-woman-bodyguard
GADDAFI BODYGUARDS

 

“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

 

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

 

“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’

 

NKRUMAH IMPERILAISM

 

Posted in AFRIKAN HELLACAUST, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, Uncategorized | Tagged Afrikan Heritage, Afrikan Liberation, British Colonialism, British Government, French Colonialism, Genocide, Hellacaust, Holocaust, Libya Slave Auctions, Maangamizi, Modern Day Slavery, Pan-Afrikanism, REPARATIONS, Self-Repairs | Leave a comment

A CALL FOR REPARATORY JUSTICE ETHICS

Posted on November 27, 2017 by STOP THE MAANGAMIZI

 

LETTER TO ‘THE VOICE’ NEWSPAPER

Dated 24th November 2017

 

London: A delegation hands in 'Stop The Maangamizi' Petition at Prime Minister's Office, 10 Downing Street on 1st August to counter Afrikan Holocaust (Maangamizi) denial and demand holistic reparatory justice for the Afrikan Holocaust.
London: A delegation hands in ‘Stop The Maangamizi’ Petition at Prime Minister’s Office, 10 Downing Street on 1st August to counter Afrikan Holocaust (Maangamizi) denial and demand holistic reparatory justice for the Afrikan Holocaust.

Dear George Ruddock, Editor & Leah Sinclair, Online Editor of The Voice Newspaper

I was interested to read ‘The Voice’ online article published on 19th November 2017: ‘Parliament urged to examine reparations’ and the report back on the Global Afrikan Congress UK lobby written by Vic Motune.

It would be good if your journalists researched to verify the sources of ideas and initiatives that they report on. You ought to have known that the concepts and its practical translation into campaigning for the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) originated from, and have been publicly pursued by, the ‘Stop the Maangamizi!’ Campaign.

The ‘Stop the Maangamizi’ Campaign is the official campaign partner to the Afrikan Emancipation Day Reparation March Committee (AEDRMC) which organises the annual Afrikan Emancipation Day Reparations March on the 1st August each year. This is one of the main demands we have recurrently been putting before the entire British state in our annual 1st August reparations marches. Even a cursory reader of the letters that accompany the ‘Stop the Maangamizi’ Petition, which is presented each year to the UK Prime Minister at No 10 Downing Street as one of the activities of the reparations march, would know this.

GACuk, which has always participated in these marches over the years, is therefore being dishonest in not acknowledging the originators of the APPCITARJ as is the ethical requirement for borrowing other people’s ideas.

We hope your diligent research and professional media following of the activities of the International Social Movement for Afrikans (ISMAR) in the UK, which include the co-organsers and supporters of the annual reparations march and its demands, which include embracing the APPCITARJ, will be more accurately reported on in your future coverage of these matters.

We recommend that you study and possibly do a write up on the report of the recent international dialogue with UK reparations activists and representatives from the National Council on Reparation in Jamaica which took place on 14th November 2017.

It would be good if one of your journalists wrote about some of the recent updates in the ISMAR in the UK, or I could help by writing one; even doing so jointly with one of your journalists.

We in the ‘Stop the Maangamizi!’ Campaign are very much interested in the ‘Voice’ maintaining its reputation as a credible media institution and ‘Britain’s top Black Newspaper’ and would like to contribute to making it remain so.

Sincerely

Esther Stanford-Xosei

Coordinator-General, ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign

Spokesperson, Afrikan Emancipation Day Reparations March Committee (AEDRMC)

Posted in AEDRMC, AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, THE 2017 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, UBUNTUKGOTLA/PITGJ, Uncategorized | Tagged 1st August, Afrikan Liberation, British Government, Commission of Inquiry, Emancipation Day, Genocide, Holocaust, Marching, Movement-Building, Pan-Afrikanism, People Power, REPARATIONS, Reparations Ethics, Reparations March, Reparatory Justice, Reparatory Justice Ethics, Self-Repairs, Social Movement | Leave a comment

THE MAANGAMIZI CRIME SCENE OF THE CURRENT MAP OF AFRIKA & ITS CONSEQUENCES IN AFRIKAN REPARATORY JUSTICE PERSPECTIVE

Posted on August 25, 2017 by STOP THE MAANGAMIZI

This video ‘The New Scramble for Africa – Explo Nani Kofi Jeremy Corbyn MP’ filmed at the – International Anti-War Conference of the Stop the War Coalition is a must-watch for those who have been doubting our viewpoint in the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) that one of the manifestations of the Maangamizi crimes of Genocide and Ecocide, for which we demand Pan-Afrikan Reparatory Justice is the current mapping of the so-called nation-states of Afrika resulting from the 1884-5 Berlin Conference of the powers of European imperialism in addition to the USA.

 

 

 

There is a lot to learn about this global Afrikan reparatory justice case of ours from listening to what Explo Nani-Kofi of Kilombo based in Peki, in the Volta region of Ghana, has to say in this video. The seriousness and huge global justice importance of our International Social Movement for Afrikan Reparations (ISMAR), in link with the People’s Reparations International Movement (PRIM), is also highlighted in this video by Jeremy Corbyn MP, the leader of the British Labour Party with increasing prospects of becoming the next Prime Minister of the UK. Jeremy Corbyn says a lot that is significant but we would like to emphasize the importance he gives to the ISMAR, which needs to be taken seriously according to the assessment of one of the most towering figures on the world stage of politics at this time.

Posted in AFRIKAN HELLACAUST, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, PRIM, REPARATIONS, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, Uncategorized | Tagged Afrikan Liberation, Afrikan Sovereignty, Black Radical Imagination, British Government, Cognitive Justice, Ecocide, Genocide, Grassroots Leadership, Holocaust, ISMAR, Pan-Afrikan Revolution, Pan-Afrikanism, REPARATIONS, Reparatory Justice, Self-Repairs, Social Movement, Stop the Maangamizi | Leave a comment

AFTER 4 YEARS OF MARCHING: WHAT HAS BEEN ACHIEVED?

Posted on August 7, 2017 by STOP THE MAANGAMIZI

 

 

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Afrikan Emancipation Day Reparations March 2017

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“To those caught up in only slogan-mongering about the Afrikan Revolution who self-derisively dismiss mass campaigns such as this one of Reparations, refusing to unfold their own blinds to its crucial significance in our Liberation Struggle; we address our paraphrasing of the remark of Amilcar Cabral that, by taking to the revolutionary path of self-determined Struggle for Afrikan Liberation, the masses of our people are not fighting for ideas in anyone’s head; they are fighting  for a true National and Social Emancipation that will guarantee them such concrete benefits as will ensure their material and spiritual prosperity! That is why the AASU-E [All-Afrikan Student’s Union in Europe] sees Reparations from the perspective of Afrikan youth as the actual conscientization of the objectives of our whole people’s Liberation Struggle under the banner of revolutionary Pan-Afrikanism. Therefore the Reparations we the youth of Afrika are demanding must restore to all people of Afrikan origin throughout the World full sovereignty, the absolute ownership of the whole of our Homeland, including all its resources, and the Renaissance of Maat and other value of our classical civilisation, in order to give us the concrete basis for independently achieving our own material and spiritual prosperity.“

Antonieta Carla Santana, ‘Our Struggle for Reparations in Afrikan Youth Perspective’: A Draft Paper for Presentation to the 11th December 1993 Birmingham Working Conference of the African Reparations Movement (ARM-UK)

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“Too often our standards for evaluating social movements pivot around whether or not they ‘succeeded’ in realizing their visions rather than on the merits or power of the visions themselves. By such a measure, virtually every radical movement failed because the basic power relations it sought to change remain pretty much intact. And yet it is precisely those alternative visions and dreams that inspire new generations to continue to struggle for change.”
— Robin D.G. Kelley —

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The March as the street column of the International Social Movement for Afrikan Reparations (ISMAR) is going through a period of change; which involves reflecting on what has been done so far, what have been the gains so far and what more is to be done? including how best to ‘repair’ the movement itself to make it better fit for purpose. So unlike in the past, when the perception of many adherents of reparations was just let’s all go and demand compensation for the wrongs that were done to our Ancestors, it is dawning on the leading activists and increasing members of the Afrikan Heritage Community, that it will take far more programmatic work to win hearts and minds and achieve the true purpose of holistic Afrikan Reparatory Justice, which is much more than money! The messaging of the March, via the chants, images and text displayed on banners and other ephemera has grown to include the context of ‘Stopping the Maangamizi’ in terms of a cessation of violations which is an essential prequisite of effecting and securing reparatory justice as a result of the continuum of enslavement from chattel enslavement through to colonialism and now into this neocolonial phase. So now it is not as easy to dismiss the public and grassroots advocacy of Marchers as being stuck in the past with very little recognition of the continuation of the systems, structures and manifestations of oppression and injustice today. Furthermore, taking into account, that we live in a Britain of state and non-state orchestrated terrorism; care is being taken as to how the form and content of the March should be. So, the March is at a crossroads and this has also impacted the amount of people who came out to support it this year.

However, success of the March should not just be judged in terms of how many people attend each year which seems to be many people’s perception of what constitutes success.  But who decides what constitutes success? Success can only be determined by those people in struggle; those who are fighting or organizing for something. If we compare year one of the March with year four you will see that the March has better organisation, clear- consensus-building and decision-making structures, such as the 9 organising Blocs to recognise the diverse constituencies who are pulling together to help strengthen and build the movement as well as several task-action groups which deal with operational tasks throughout the year.

 

SM AIMS MARCH

 

The March also has clear aims and objectives and clear goals which was not the case for the first March of 2014, as significant as it was. The programme for the March itself has also improved with the introduction in 2016 of the People’s Open Parliamentary Session on Afrikan Reparations (POPSAR). The POPSAR at Parliament Square is a mass consciousness-raising forum for public debate and discourse on manifestations of the Maangamizi necessitating Afrikan Reparations. It is a public forum where Afrikan people rehearse our arguments in pursuit of the ‘battle of Ideas’ on obstacles to the realisation of holistic reparatory justice. The purpose of the POPSAR is to engage audiences in action-learning on participatory democratic parliamentary debate and the ‘Battle of Ideas’ on critical issues such as how to stop various manifestations of the Maangamizi as part of the process of effecting and securing Afrikan Reparatory Justice.

 

The Battle of Ideas is an important ideological tool. 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 cannot 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 that is in itself an alternative to that of the dominant white supremacy racist, capitalist class. This is the Battle of Ideas.

 

The theme for the 2017-2018 March year, which we encourage our Afrikan Heritage Communities to continue to discuss and take action on between the 2017 and 2018 Marches is:

‘Black on Black Violence’: Why are we not doing enough to stop this manifestation of the Maangamizi? Debating the motion: This gathering believes that we as Afrikan Heritage Communities are not doing what is necessary to stop this manifestation of the Maangamizi0001In addition, the Afrikan Emancipation Day Reparations March Committee (AEDRMC) and its campaign partner, the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) now have websites which regularly put out reparations focused information and educational content as part of public reparations education which are not being put out elsewhere. Whether people want to recognise it or not, the March has now become a recognised institution and is the most visible and largest activity of the UK contingent of the ISMAR in the yearly calendar of Afrikan organising activities to further the cause of Afrikan reparatory justice.

 

 

“The March visually displays a freedom-fighting unity of Afrikan people from all over the world, on the streets of London, rallying together as one defiant family, inside the belly of the beast; that is no longer happening in Afrikan protests, in any other parts of the world, including those on the Continent of Afrika. I am an Afrikan born and bred in Ghana  and I know what the power of this image meaningfully conveys to Afrikans at home and all other peoples across the world“.  

Kofi Mawuli Klu, Co-Vice Chairperson SMWeCGEC

 

power

 

It also needs to be recognised that, unlike in CARICOM countries, Emancipation Day is not a public holiday in the UK and the 2017 March occurred on a Tuesday, when many people are normally at work. We have also had many reports that people were denied the day off who wanted to take it off and in an economic climate of austerity people want to hold unto their jobs. Regardless of numbers, the focused and sterling organisation of the March is attracting recognition and attention worldwide. It may not also be widely known that the March costs £8000 plus to organise and this is paid for by ordinary people, often the most marginalised in society. So, the fact that the March has been able to establish itself and become institutionalised as a key feature of the street column of the ISMAR is in itself an achievement. It is important to note that the March is a totally Afrikan and totally independent, grassroots funded march; no state resources, no funding or resourcing from Black professional classes and elites enables this March to happen! This is important so that the agenda of making a direct challenge to the British state, which the March represents, does not become co-opted or diluted.

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MARCH 2017 PETITION

Delegation which handed in the 2017 SMWeCGEC Petition

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Anyhow, what is clear is that each year there is  a constituency that support the SMWeCGEC. According to the count on 31st July 2017, 9636 people have been courageous enough to sign the petition and advocate its perspectives so far and that figures continues to rise each day. This is no mean feat given the fact that so many who have a lot to say about what should be done, are not prepared to sign it, and often come up with quite porous reasons as to why they will not attach their name and contact details to the petition.

You can read the letter that accompanied the petition hand-in on 1st August 2017 here. This 9636 + people are a clear constituency and shows progress from the 5811 who signed the petition last year!  You can also see the response to the petition here. This article provides some responses to those who say “what is the point of petitioning?”

 

 On ISMAR strategy & tactics…

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Tactics are forms of collective action publicly deployed, whether in-person or via audio, visual, or written media, in service of a sustained campaign of claims making.

 

What is the strategy?

We are not just marching for the sake of marching, the 1st August Afrikan Emancipation Day Reparations March is just one of a number of tactics, in an overall multi-layered strategy to ‘Stop the Maangamizi!’ (Afrikan Hellacaust of chattel, colonial and neocolonial enslavement), in order to bring about systemic change and revolutionary social transformation of our condition as Afrikan people, as part of building our people’s power to effect, secure and take reparatory justice on our own terms.

The Maangamizi will only be stopped by the collective power and might of our people on the continent and the Diaspora of Afrika, by way of completing the Pan-Afrikan Revolution, (with complete steps, too numerous and unnecessary to fully spell out here), which include the realisation of social change reparatory justice goals of the ISMAR and the People’s Reparations International Movement (PRIM).

Clearly the March, cannot be reduced to be an event that occurs on one day; rather it is organised in such a way as to help advance reparations social movement-building of various constituencies within our Afrikan Heritage Communities locally, nationally and internationally. In this regard, priority is given to mobilising our own individual and people’s collective ‘power to’ effect and secure reparatory justice through community organising, reparations social movement-building and institution-building. Social movement-building is the long-term, coordinated effort of individuals and organised groups of people to intentionally spark and sustain a (reparations) social movement. It entails: “the creation of movement infrastructures required for sustained organising and mobilisation, including social relationships, organisational networks and capacity, affective solidarity, as well as movement-related identities, frames, strategies, skills, and leadership.”

No one organisation or institution can supplant the power of a vibrant ISMAR. Successful social change efforts have been led not by individual organisations, but by movements. See here for the difference between organisations and movements.

The Afrikan Emancipation Day Reparations March, as the street column of the ISMAR is therefore a vehicle for mass mobilisation and education as part of our self-repair and people’s power-building process. It is also a conduit as part of an on-going parliamentary and extra-parliamentary strategy, hence the delivery of the SMWeCGEC Petition charging the British State with the crimes of Genocide and Ecocide and demanding an end to their role in the continuing Maangamizi. So we can say that despite much activity and mobilisation occurring in the UK towards reparatory justice, there has in recent times, been very little focus on the British State. We can now say that since the 1990s there has not been an Afrikan Heritage Community dialogue with the British state on our global justice case for total Pan-Afrikan liberation, including issues of Pan-Afrikan Reparations for Global Justice. This is now occurring as a result the SMWeCGEC and the promotion of its campaign goals by the March. We know that the radical content of this dialogue, pertaining to Afrikan genocide, the need to ‘Stop the Maangamizi! of the present, as well as shut down Maangamizi crimes scenes as a form of civil disobedience, is not being raised before the British Government and any other state body in Europe by any other reparations process, campaign, organisation or even any Afrikan or Caribbean state entity.

The AEDRMC, in partnership with the SMWeCGEC, will continue the year long process of march planning, mobilisation and organisation alongside its ‘Education is Part of the Preparation for Reparations’. Similarly, to compliment these initiatives, the SMWeCGEC is carrying out ISMAR Advocacy Training programmes and the promotion of reparatory justice action-learning programmes and initiatives in preparedness for educating people about how to effect and secure reparatory justice including the methodology for effectively establishing the All-Party Parliamentary (People’s) Commissions of Inquiry for Truth and Reparatory Justice (APPCITARJs) and local benches of the Ubuntukgotla People’s International Tribunal For Global Justice (U-PITGJ), also contained within the SMWeCGEC Petition.

 

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“The issue at stake is whether we want to formulate reparations as a reformist, and even potentially reactionary demand, or as a radical demand for social transformation. A variety of platforms have been developed under the rubric of reparations, and many of these demands can actually serve to strengthen the demands of white supremacy.”
Andrea Smith, ‘Conquest’, p53

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The AEDRMC, as facilitators of the annual 1st August Afrikan Emancipation Day Reparations March organising process in partnership with the SMWeCGEC are in pursuit of comprehensive holistic land-based reparations. This means our reparations as Afrikans in the Diaspora is umbilically connected to the liberation of our Motherland, Afrika; including restoration of her sovereignty and the self-determination of Afrikan people worldwide and the establishment of structures of non-territorial autonomy in the Diaspora. Hence support for the notion of us being an Afrikan Heritage Community for National Self-Determination. As representatives of a diverse array of campaigns, organisations and interests groups, we are collectively working for the achievement of the kind of reparations that we can ALL be truly proud of and benefit from. This is necessary to ensure that all of our people, (not just a few) get ‘satisfaction’ out of the results (that also includes our predecessors, our contemporaries and our posterity, i.e. those yet to be born).

However, YOU are encouraged to continue to mobilising and self-organising. The March is NOT the entire Reparations Movement so YOU need to develop complimentary reparatory justice strategies in your own groups, organisations and networks.

 

 

what if final

 

There is much dichotomous thinking and many misconceptions among the general public about what tactics movement’s should utilise to best meet their objectives. Movements often select from a repertoire of possibilities available to them at any given time and place. Nevertheless, it is often assumed that adopting one tactic, at a particular point, in time precludes a movement from adopting other tactics at a different time or even simultaneously. Multiple tactics must be undertaken by movements in order to reach and build support among their intended audiences, the multiple publics they are seeking to influence as well as achieve their desired objectives. Nevertheless, there are different tactics that self-reflective movements will use depending on the campaign objectives and goals that different forces within such a movement set out to achieve.

Despite its growing visibility, it is important to emphasize that the March is not the whole ISMAR, it is simply an aspect of it, otherwise known as a column within it, i.e. the street column. However, it is also the case that many movements have characteristically relied on demonstrative or even ‘confrontational’ tactics to advance their cause, and this is still the method of choice for street protest actions. Although movement activists expend a great deal of energy, time, and resources choosing tactics, all tactics are not designed to have the same outcomes or impact, for the tactical choices of a movement often embody the movement’s key demands.

There is a difference for example, between political persuasion (lobbying, voting, petitioning), demonstrative (marches, rallies, vigils, acts of civil disobedience) and economic (boycotts and selective buying) tactics. Boycotts, selective buying, buying-Black, setting up ‘Black’ businesses, group economics, or even cooperative group economics, (which do not take into consideration the reparatory justice political economy of glocal Pan-Afrikan community regeneration and development) alone, will not be sufficient to stop the various manifestations of the Maangamizi that people of Afrikan heritage are being subjected to today. In fact, in some instances our people can get inadvertently caught up in the pursuit of ‘big’ anti-people private business models that promote mal-development, genocidal, ecocidal and slavery-like working practices which contribute to prolonging the Maangamizi. Neither is it the case that ‘political persuasion’ or demonstrative tactics such as lobbying, marching and petitioning alone are enough to stop the various manifestation of the Maangamizi. However, each of the aforementioned combination of tactics can contribute to this overall objective of the ISMAR in different ways and all together unify the diversity of forces necessary for ultimate victory!!!

We are approaching what is often referred to as a ‘revolutionary situation’, the crisis of the European Global Order is worsening more than ever before, their state machineries, political parties and other institutions are crumbling from within, their societies are broken, in some cases beyond repair, and the social forces they command are in disarray. This situation presents us as Afrikan people with great opportunity. There is however, a missing link which is the organised, disciplined political might of the Afrikan masses in concert with the masses of Global Black Humanity, which includes the linking up with and sharing of strategy and tactics among Afrikan Heritage communities of reparatory justice interest and resistance in Europe, Abya Yala, (the so-called Americas), Melanasia, Australasia, Oceania and those on the continent of Afrika.

Accordingly, the AEDRMC in partnership with the SMWeCGEC are engaging in mass mobilisational and popular educational work, action-learning, knowledge-building, mobilisation and organising towards that purpose.

Whilst the March first took place in 2014 under the leadership of the Rastafari Movement UK (RMUK) with a number of supporting organisations, since the introduction of specific March aims and march being facilitated by the AEDRMC, this is a further summary of what has been achieved thus far:

• There is now (since 2015), a consolidated stewardship and facilitation of the organising processes for the annual Afrikan Emancipation Day (People’s) Reparations March with the formalisation of the AEDRMC, consisting of a diverse array of Afrikan heritage groups, organisatons, movements and individuals. Most of the committee members, both individual and organisational, have been involved with the March from its inception.

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• The AEDRMC and its subsequent partnership with the SMWeCGEC has helped to consolidate the emergence of an independent ground-up Pan-Afrikan inspired, and initiated, transnational process of leading, mobilising and organising Afrikan people other than the anti-Pan-Afrikan Liberation statist CARICOM Reparatory Justice Programme and their Ten-Point Plan. Despite the fact that reparatory justice organising goes back centuries, there has been little recognition of this by Afrikan heritage social, political and economic elites who, for many decades, have chosen, contrary to our indigenous Afrikan traditions of exercising people’s power, not to identify with the ground-up initiated and led ISMAR. For instance, in 2003 the UK based Black Quest for Justice Campaign supported by PARCOE (Pan-Afrikan Reparations Coalition in Europe), the then Black United Front (UK), the then Global Afrikan Congress (UK) and the then International Front for Afrikan Reparations (IFAR) developed a Ten-Point Plan (below), as part of a legal and extra-legal strategy to effect and secure Pan-Afrikan Reparations, which continues to be championed by PARCOE. Despite this being one of several reparations focused initiatives emanating from Afrikans in the UK ISMAR, the mass media and some newer reparations focused organisations and activists have tended to  defer to the CARICOM Ten-Point Plan, or initiatives taking place in so-called North America, as though there has been no history-making on the part of the prior-existing ISMAR in the UK.

 

Afrikans in the UK developed a ten-point plan in 2003!

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According to Professors Adjoa Aiyetoro and Adrienne Davis in their 2010 article ‘Historic and Modern Movements for Reparations: The National Coalition of Blacks for Reparations in America ...”part of the largely untold history of reparations is the struggle not only for reparations itself, but also the struggle between distinct Black classes over strategies for citizenship and the right to envision the racial future”. The ISMAR, just like any other social movement has its contestations, national, classed, gendered and other internal struggles.

 

Representative Sample of ISMAR Collective Leadership, Past & Present

PARCOE OLD

PARCOE NEW

 

• There is increased engagement with and implementation of the March aims. We are not just marching aimlessly but with a strategy which is in operation at various levels. This means that March facilitators, in partnership with the SMWeCGEC, support the mobilisation and organisation of a core section of the Afrikan Heritage Community of Reparatory Justice Interest who seek to engage in strategic reparations activism and direct their energies to the attainment of specific reparations social-movement-building goals, which are measurable and through which progress can be evaluated. In the process of mobilising and organising together all year-round, the March organising process significantly contributes to transforming activism from being an individualistic approach to a Ujima (collective work and responsibility) approach. Our revolutionary Afrikan ideology will ensure that we can consciously construct the society that we want to build. Although the March aims were in place and operation for the 2015 March, there was not as much take up with implementing the aims as is occurring now.

• Since 2015, a partnership, operational unity and working relationship between the AEDRMC and the SMWeCGEC has been established. In recognition of the fact that the March is not the whole Reparations Movement, the AEDRMC has also embraced the complimentary SMWCGEC goals contained in the SMWeCGEC Petition, both the 2014, 2015, 2016 and 2017 versions. So, whilst the AEDRMC, the March Aims and the SMWeCGEC campaigning aims and goals remain distinct, the fulfilment of both the aims of the March and the SMWeCGEC campaigning aims and goals are mutually constitutive.

The complimentary aims of the SMWeCGEC as a positive action step of reparatory justice campaigning are to:

 

SM campaign aims

 

The above aims and objectives are implemented and worked on all year-round by various organisational members and individuals involved in the AEDRMC and the SMWeCGEC, the Local and Regional March Outreach Teams, Task Actions Groups, in addition to the various Blocs of the March. The key point to highlight here is that the aims of the March and the SMWeCGEC promote social movement-building, which is part of a people power-building process to be able to effect our people’s reparatory justice will.

Social movements are a type of group action. They are large, sometimes informal, groupings of individuals, organisations and other relevant interest groups which focus on specific political or social issues; and who are organised and organising to promote, carry out, resist or undo social, cultural or political change.

Social movement-building is the long-term, coordinated effort of individuals and organized groups of people to intentionally spark and sustain a social movement.

Social movement forces constantly engage with multiple publics, core constituencies in addition to allies and seek to harness people’s collective power to address systemic problems, redress enduring injustice and promote alternative visions or solutions. It follows that reparations which will meaningfully work for ALL of US as Afrikan People, will only be effected and secured as a result of a MASS MOVEMENT that we continue to build. Our people’s process of history-making thus far teaches us that this is the only way that sustainable and transformative change occurs, despite the reversion to Messianic approaches to reparatory justice change which are being promoted by some sections of the Afrikan Heritage Community; which assume that all we need to do is follow a particular leader who is divinely anointed to lead us to the promised land of reparatory justice, and none can truly get to this post-Afrikan Reparations World Order but through following such a divinely sent leader!

Whilst it is recognised that movements always use a mixture of tactics, generally have multiple leaders, groups and agendas, ultimately, such reparatory justice will only be effected and secured when we have built and harnessed the POWER to effect our National will and strategic geopolitical interests as people of Afrikan ancestry and heritage.

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Kofi Mawuli Klu 2222 (2)

“It will be gross self-delusive wishful thinking to believe that those wielding the reins of White racist supremacy are going to pay any serious heed to the Afrikan demand for Reparations, unless their hold on the machinery of global power is effectively challenged by the well-organised, upsurgent and self-empowering masses of Afrikan people, and their allied progressive forces throughout the World.”

 Kofi Mawuli Klu ‘Charting an Afrikan Self-Determined Path of Legal Struggle for Reparations’: A Draft Paper for Presentation to the 11th December 1993 Birmingham Working Conference of the African Reparations Movement, UK, 1993.

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  • Since the 2015 March, the AEDRMC has introduced 9 organising blocs relating to specific constituencies as part of the process of reparations social movement-building and maintaining organising processes toward effecting and securing reparatory justice including various processes, programmes and initiatives of self-repair all year round.
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  • The AEDRMC in association with the SMWCGEC has developed a ‘Education is Part of the Preparation for Reparations‘ curriculum and programme which has consisted of the roll out of educational workshops across London and in other cities to raise reparations related legal and political consciousness. Similarly, the SMWeCGEC has developed the ISMAR Advocates Training Course and other reparations action-learning, education, learning & teaching initiatives.

 

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@ ISMAR Advocates Training Course 13/11/16

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  • There is increased popular reparations consciousness-raising, education and participatory learning processes through action-learning which facilitate popular sensitisation and communication strategies on getting information out to the the general public about the rationale behind taking particular forms of action and how people can participate in and shape the the various reparations processes unfolding from the ground-up. Community organisers, activists, organisations and radio stations such as Galaxy Radio, Majestic Radio, Conscious Radio, Lightening Radio, the Rock, and Citylock have been instrumental to mass dissemination of information and programming pertaining to the March. It is greatly acknowledged that Galaxy Radio have been consistently broadcasting programmes, reparations content and debate promoting the March and the SMWeCGEC. Whilst it is also acknowledged that there were many community videographers who have popularised reporting on the various Marches, a special mention goes out to the following who worked with the AEDRMC and the SMWeCGEC  to promote relevant reparations social movement-building media content in furtherance of the aims of the March and the SMWeCGEC: GotKush TV (GKTV) for their numerous March and SMWCGEC focused exclusive video programming in 2015-2016;  Mwangole TV for offcial 2015 March video; and Rayy of Ibuka TV for the 2016 & 2017 March ‘Call to action’ and ‘Invitation to Participate’ promotional videos.
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  • In 2016 -2017 the documentary: ‘Education is Preparation for Reparations’ promoting the reparations activism of AEDRMC Co-Chair, Jendayi Serwah and the March was produced by ECOM Media and premiered on Made in Bristol TV in July 2017.
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  • 2016 saw the development of the London Outreach Team which engage in regular outreach on high streets and at community events to promote the March, the SMWeCGEC and obtain signatures for the SMWeCGEC Petition.

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  • Working in conjunction with the AEDRMC, the SMWeCGEC and the Europe-Wide Consultative Council for Afrikan Reparations (ENGOCCAR), has increased the visibility of the March among Afrikan Heritage Communities and allies in other European countries. This has been significantly enhanced by the translation of the SMWeCGEC Petition, the ‘Take Action’ article on the SMWeCGEC website and the aims and objectives of the campaign into other European languages e.g. French, German and Dutch. This essential work in translating and making reparations campaigning documents accessible to those whose first language is not English has been done by Co-Deputy Secretary of the SMWeCGEC, Marissa Dawuwalla and other members of the SMWeCGEC Team – Europe.vintage-calligraphic-elements-1nyoWZ-clipart
  • The March in London has also inspired, engendered, galvanised related marches, campaigning efforts and other pertinent activities, in various parts of the world including Ghana, Jamaica, St Lucia and St Vincent & the Grenadines via its Ujaama-Global Afrikan Family Bloc. For example, the fraternal SANKOFAAPAE (Pan-Afrikan Reparatory Justice International Libation Ceremony) which takes place in Accra, Ghana was initiated in 2016 and also took place on the 1st August 2017.The SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony (SANKOFAAPAE-PARJILC) is a strictly non-party political activity of various grassroots progressive forces of Pan-Afrikan civil society which are independently mobilizing for the ground-up popular education, reparatory justice civic conscientization and its relevant human, peoples’ and Mother Earth rights awareness raising among ordinary masses of peoples throughout the World to achieve our vision of Pan-Afrikan Reparations for Global Justice. We in the SMWeCGEC and the Ujaama Global Afrikan Family Bloc recognise this SANKOFAAPAE as a unity promotional endeavour, of global dimensions, for connecting into the global Pan-Afrikan reparatory justice struggle, the efforts being made by various in Afrikan communities to assert their rights to self-determination and reconstruction of nationhood including  overcoming the divisions imposed by the artificially created European borders and other manifestations of the Maangamizi that continue into the present to the detriment of their Afrikan personality, humanity and sovereignty. You can watch the presentation that was made at the 2017 SANKOFAAPAE by Dr Ọbádélé Kambon here:vintage-calligraphic-elements-1nyoWZ-clipart
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    MARCH 2017 Nyoefe Yawa Dake Xolanyo Yawa Gbafa holding the banner
    ED GHANA 2

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  • The significance of this annual SANKOFAAPAE includes the replay of the process whereby the ripples of the 1945 5th Pan-African Congress in Manchester, Britain took Osagyefo Kwame Nkrumah and its other co-organisers including George Padmore, Ras Makonnen, Amy Ashwood Garvey and WEB Du Bois to galvanise the Independence Struggle in Ghana. This resulted in Ghana becoming one of the early nation-states to break open the pathway to reclaiming Afrikan Sovereignty and sounding the clarion for reparations towards securing the total emancipation and unification of Afrikan people on the Continent and in the Diaspora of Afrika as the basis for effecting and securing holistic Pan-Afrikan Reparations for Global Justice. In this regard, The AEDRMC via the Global Afrikan Family Bloc of the March and its related activities such as the SANKOFAAPAE has inspired its co-organisers to now take up the work of lobbying Afrikan Chiefs and other community leaders. An outcome of this lobbying has been to establish the Pan-Afrikan Reparatory Justice Law of Holistic Rematriation/Repatriation Advocacy Network (PARJLOHRRAN). Holistic rematriation and repatriation are highlighted in the SMWeCGEC Petition.

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  • In between the 2015 and 2017 Marches, there has been a concerted effort to reach out to, learn from and incorporate the demands and aspirations of communities of reparatory justice interest in Afrika who are still quite marginalised within the programmes and actions of regional contingents of the ISMAR and the PRIM.

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  • For example, in the 2015 March there was participation of Dali Mpofu from the Economic Freedom Fighters of Azania, (so-called South Africa), engagement with those leading the struggle for the restoration of Biafra and Biafran nationhood, as well as continuing links previously established with representatives of the Movement for the Survival of the Ogoni Peoples (MOSOP) and the Mau Mau Community of Reparatory Justice Interest. This is part of the Pan-Afrikanist tradition of organising in the UK in general and builds on previous organising efforts such as those of Pan-Afrikanists within the UK and the African Reparations Movement.

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  • On the 2015, 2016 and 2017 Marches there were also activists from Cote D’Ivoire who came along to highlight the need for raising as a matter of reparatory justice concern fighting to release Afrikan Liberation political prisoners such as Laurent Gbagbo and Omah Simone Gbagbo.

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  • Similarly, on the 2015 and 2016 Marches, Freedom-Fighter and West Papua Independence Leader Benny Wenda and the Free West Papua campaign were also on the March representing West Papuans and other Black Communities of Reparatory Justice Interest in Melanasia, Australasia, and Oceania. The SMWCGEC continues to work with such diverse Communities of Afrikan Reparatory Justice Interest from the Continent and Diaspora of Afrika who are represented in Britain to amplify their voices and  increase the visibility of the reparatory justice struggles they are waging on the March.

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  • On the 2016 March, there was representation also from the National Coalition of Blacks for Reparations in America (N’COBRA), USA and the Europe-Wide Consultative Council for Afrikan Reparations (ENGOCCAR) delegation from Suriname but residing in the Netherlands.vintage-calligraphic-elements-1nyoWZ-clipart
  • In 2017, the March was headlined by Esther Utjiua Muinjangue, Chairperson of the Ovaherero Genocide Foundation (OGF). At the same time the OJF held a solidarity event that took place in Namibia on 1st August 2017

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  • Our emphasis has been on relating to reparations, not just as a legal case or claim and political struggle, but also as an international social movement. This speaks to the issue of mobilising and building our individual and collective people based power, knowledge and influence through community organising and social movement-building to bring about the reparations objectives we desire by resisting, challenging, and transforming the power against us that denies us reparatory justice. In terms of what can be considered success from the perspective of those of us who see ourselves as part of the ISMAR, this is not only being measured against the aims of the March and those of the SMWeCGEC, but also in relation to the fact that more and more people are identifying as being part of the ISMAR and are organising and mobilising accordingly. By this we mean, being social movement adherents who are developing ground-up leadership, learning by participation in reparations social-movement-building actions and engaging in all year-round activism. In effect, more and more people are: taking leadership; becoming activists as well as rank-and-file participants in the ISMAR; identify as being part of this ‘movement’; and relate their own activist and organising endeavours to movement-building.

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  • Greater amounts of people are taking action on the SMWeCGEC Petition and its campaign aims and goals including lobbying MP’s and other elected officials to support the demands contained on the ‘Stop the Maangamizi!’ Postcard and adhering to the SMWeCGEC Guidance on Proposals for Parliamentary Action.

 

SM CARD SIDE 2-page-001


Afrikan Reparationists are playing a leading role in building the Academic column of the ISMAR through which the March and the SMWeCGEC are being critically studied

  • The March organising process, accompanied by the SMWeCGEC is now being studied and analysed in terms of their contribution to activist led knowledge-production and co-production on reparatory justice as part of action-research that is led by Afrikan heritage community based scholar-activists, primarily organising under the banner of the Afrikan Reparations Transnational Community of Practice (ARTCoP), but who have also engaged with establishment academia and contributed to the 2015 ‘Repairing the Past, Imagining the Future: Reparations and Beyond‘ International Interdisciplinary Event at the University of Edinburgh in collaboration with Wheelock College (Boston US). In addition, members of the SMWCGEC and the AEDRMC contributed to shaping the 2016 ‘From the Transatlantic Slave Trade to Engaging the Maangamizi ‘conference which took place at Queen’s University, Belfast, Northern Ireland.

SM BELFAST Programme-1-page-001SM BELFAST Programme-1-page-002

The SMWeCGEC in partnership with the March are also being promoted within the emerging International Network of Scholars & Activists on Afrikan Reparations (INOSAAR) which will be launched in London on 21st October 2017 in association with academic researchers at the University of Edinburgh and Wheelock College (Boston, USA). The INOSAAR will bring together activists and scholars  to explore the development of academic spaces for institutionalising work on Afrikan reparations. This launch of the INOSAAR in London will be the first of four events being organised by the INOSAAR; the first series of events continues from London through Birmingham, Paris and Porto Novo (Benin). The London launch is being coordinated in collaboration with PARCOE, through which engagement is being developed with the ARTCoP, as a special grassroots academic interest network of the ISMAR.

 

How the SMWCGEC enhances the purposefulness of the March

The March is a mass mobilisational and organisational vehicle for delivery of the SMWeCGEC Petition. Some have likened the petition and its campaign goals of establishing All-Party Parliamentary Commissions of Inquiry for Truth & Reparatory Justice (APPCITARJs) at the levels of the Westminster and European Parliaments, to ‘begging’ those most responsible for causing our Maangamizi, to repair us or that it is futile because the British Establishment will never meet this demand. This is simply not the case. In the SMWeCGEC Petition, we say :“We affirm” that WE, as members of the Afrikan Heritage Community are charging the British state with acts of Genocide/Ecocide against people of Afrikan heritage, within and beyond the UK. In reality we are affirming this rather than begging the State.

It is our firm view that the demand for such a APPCITARJ is very possible to be realised if we mount people’s political pressure at every level. The process of establishing such an APPCITARJ will itself raise awareness on the part of Afrikan people, of our right to holistic reparations and is part of a legal, extra-legal, parliamentary  and extra-parliamentary strategy, which enables and supports the development of mass popular legal consciousness-raising about the legitimacy of our reparations case and the necessity to stop current manifestations of the Maangamizi harms that we continue to suffer. Given that the established legal disorder of unjust law , which has violated Afrikan people’s legal rights for 500+ years, has worked hard to deny the legitimacy of our people’s reparations claims, under the guise that slavery was legalised by Europeans, the assertion by Afrikan people of our right to reparations is fundamental to reparatory justice social change-making. Such social change being necessary to transform the old global order, which denies responsibility for the Maangamizi, as well as the legitimacy of our people’s global case for reparatory justice, and the Post-Reparations World Order, where such Maangamizi denial is criminalised and the consequences of the Maangamizi are redressed and holistically repaired.

This is an aspect of charting an Afrikan self-determined path of legal struggle for reparations (i.e. struggle by use of the law as a form of resistance) which is advocated by Kofi Mawuli Klu, co-founder member of the ‘Stop the Maangamizi’ campaign in his 1993 Paper ‘Charting an Afrikan Self-Determined Path of Legal Struggle for Reparations’. The key components to such a self-determined legal path of struggle include:

  1. Demystification of the law.
  2. Legal creativity.
  3. Afrikan popular democratic involvement in the law-making process.
  4. Recognition of the criminal injustice of enslavement, colonisation and neo-colonisation from the perspective of the legal consciousness of Afrikan people.
  5. Judging the crimes and wrongs of enslavement in accordance with Afrikan law
  6. Promoting mass adjudication of the Afrikan and other indigenous Peoples cases for reparations through grassroots benches of the Ubuntukgotla Peoples International Tribunal for Global Justice.
  7. International legal strategies on the formulation and prosecution of the Afrikan case for reparations.

In light of the history of Afrikan people’s experience of violence from systems of hegemony imposed by European elites, for the purposes of defending an imperialistic White supremacy racist system of wealth, privilege and power, we are not advocating the unnecessary spilling of our blood and loss of life of our people by taking actions which we are not yet adequately prepared for, as a group within the UK and Europe, i.e. politically, organisationally, militarily or otherwise. Rather, we see the SMWeCGEC  advocating a process of non-violent direct action, in the first instance, which calls upon the UK Government and the European Parliament to:

“…live up to its declarations of commitment to global respect for universal human rights, good governance and democracy in acknowledging and addressing the social and economic legacies of enslavement on contemporary generations of Afrikans and people of Afrikan heritage. We believe that establishing the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice will go a long way towards institutionalising a reparative truth-seeking process that will contribute to healing and restoring the descendants of the enslaved and facilitating racial justice and equity between the descendants of the enslaved and the enslavers as well as in the wider society. However, such “repair” of the relationship between people of Afrikan heritage and the rest of society cannot take place without public acknowledgement of the crimes against Afrikan people and their descendants over five centuries and counting, and without UK governmental action to enable redress and reparation for the brutal injustices committed in the past which still continues into the present. We call upon the British state to honour the need and right of the descendants of the enslaved to speak in a public forum, provide testimony and evidence of how the legacies of enslavement are resulting in continued human and peoples’ rights violations, impaired quality of life and the ensuing destruction of the essential foundations of life for Afrikan people today.”

The SMWeCGEC is also galvanising grassroots work towards establishing glocal sittings of the Ubuntukgotla Peoples International Tribunal for Global Justice (U-PITGJ) as part of a series of actions which will put a full stop, by way of holistic and transformative reparations, to all acts of Genocide/Ecocide against Afrikan people.

It is important to note that the APPCITARJs, combined with the establishment of glocal sittings of the U-PITGJ are essential to legitimize other forms of direct action, which are increasingly being resorted to by communities of Afrikan Reparatory Justice Interest especially in Afrika, more so given the fact that the demands contained within the  SMWeCGEC are not as yet being met by non-violent means. The SMWeCGEC therefore acts as an important catalyser to continue the process of Afrikan People’s self-liberation to victory and in the process to effect and take reparations by our own efforts.

 

SM FIJI (2)
SM GHILLAR

First Nation Brother & Sister from Australia and Fiji – Ghillar Michael Anderson, Convenor of the Sovereign Union of Aboriginal Nations and Peoples in Australia and Head of State of Euahlayi Peoples Republic & Fijian Lawyer, Oni Kirwin representing the Fiji Native Government in Exile, domiciled in Australia

 

Notably, the SMWeCGEC has been helping to consolidate the PRIM of which the ISMAR is part, through participating and helping to shape the Spearhead Pacific Alliance and BOOMERANGCIRCUIT Preparatory Conference for the 2017 Pacific Alliance Gathering of Colonised Peoples & Sovereign Peoples Union for Global Justice through Decolonisation and Reparations (11-14/10/16). This prep conference produced the ‘London Statement of Common Purpose’ arising from this momentous event, which continues in the best Black radical traditions in our Peoples making of world history. The International Consultative Preparatory Forum (ICPF) was initiated by, members of the SMWeCGEC and the AEDRMC working through the Popular Educational Complex of Black Empowerment Action Learning (PECOBEAL) and the Global Afrikan People’s Parliament (GAPP) in partnership with the First Nations ‘Spearhead Pacific Alliance’ on Decolonisation and Reparations in alliance of Tribal Chiefs, Rulers, Lawmen and Law women and includes the Sovereign Union of First Nations and Peoples of Australia ; the Union of British Columbian Chiefs who are non-Treaty Nations; and colonized Pacific Nations, including the Fiji Native Government-in-Exile.

 

lond-Esther-Stanford-Xosei

 

Reparations by our own people’s power

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Adapted version of Jean-Jacques Dessalines Original Haitian Flag

Our history shows us that the greatest examples of us effecting and securing reparatory justice is by our own people’s efforts, such as in the case of the Haitian Revolution.

Drawing from and reformulating the notion of reparations enforcement, the SMWeCGEC also advocates a form of reparations enforcement. Reparations enforcement is the 21st century reparations activism paradigm. Armed with the various programmes and declarations that have sought to address our people’s condition, wedded to our definition of reparations, we have moved from the position of simply advocating for reparations to that of enforcing our human, people’s and Mother Earth rights to be repaired.

A reparations enforcer is a person, organisation, or state who has an understanding, and acts upon that understanding, that reparations for people of Afrikan heritage is a vital matter of asserting human, peoples and Mother Earth rights.

The reparations enforcer effectively identifies and uses their internal resources to move the injuring parties – governments, corporations, institutions, or individuals – to stop manifestations of the Maangamizi, first and foremost; contribute to building healthy alternatives to the harmful manifestations of the Maangamizi, including such alternatives that will ensure the healing, repair, restoration, nation-building and sovereignty of Afrikan heritage communities.

 

ED POPSAR 10

“Reparations is like freedom, nobody gives you reparations, reparations is something you have to take”

Prophet Kwaku 2014, Co-Chair, Afrikan Emancipation Day Reparations March Committee

 

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“I believe that there are now two reasons why people have not embraced this cause as their own. One is skepticism, and the other is racism, one doubts whether we can succeed, the other hopes that we do not. I do not have much to say to the racist, the one who wishes to deny us our rights only because of our colour. But I do have a few words for the [person] who though [he/she] wished us well, believes that we have taken on more than we can accomplish. I remind him that Samuel Johnson said that ‘nothing will be attempted if all possible objections must first be overcome.’ And finally, I refer him to James Baldwin, who said, I know that what I am asking is impossible. But in our time, as in every time, the impossible is the least that one can demand. And one is after all emboldened by the spectacle of human history in general, and [Afrikan Diaspora] history in particular, for it testifies to nothing less than the perpetual achievement of the impossible“

(bracketed text changes to reflect contemporary usage of terms).

Bashorun M.K.O Abiola, extracts from an address on ‘Reparation: Progress Report and Future Prospects’ – delivered in London on 3 May, 1992

 

mko-abiola

Please note, this update has been written by the SMWeCGEC Team although some of the members of the Afrikan Emancipation Day Reparations March Committee are also members of this team. That being said, the SMWeCGEC Team takes full responsibility for the views and information presented expressed above.

07/08/2017

Posted in AEDRMC, AFRIKAN HELLACAUST, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), EVENTS/TRAINING, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, PREFIGURATIVE POLITICS, REPARATIONS, Reparatory Justice, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, THE 2016 1ST AUGUST AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, THE 2017 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, UBUNTUKGOTLA/PITGJ | Tagged 1st August, Afrikan Heritage, Afrikan Liberation, Afrikan Sovereignty, Buy-Black, CARICOM, CARICOM Ten-Point Plan, Commission of Inquiry, Emancipation Day, Group Economics, Hellacaust, Holocaust, ISMAR, Maangamizi, Marching, Movement-Building, Pan-Afrikan Revolution, Pan-Afrikanism, People Power, Peoples Tribunal, REPARATIONS, Reparations March, Reparatory Justice, Repatriation, Social Movement, Stop the Maangamizi | Leave a comment

HOW DO YOU REPAIR WHAT IS STILL ACTIVELY IN THE PROCESS OF BEING DESTROYED?

Posted on August 5, 2017 by STOP THE MAANGAMIZI

SECTIONS OF THE AFRIKA CONTINGENT OF THE ISMAR ARE SPEAKING:

ARE WE LISTENING?

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We in the ‘Stop the Maangamizi: We Charge Genocide/Ecocide Campaign’ (SMWeCGEC) give special acknowledgement to those Brethren & Sistren who are part of the continental Afrikan contingent of the International Social Movement for Afrikan Reparations (ISMAR) who organised solidarity events with SMWeCGEC in partnership with the 1st August Afrikan Emancipation Day Reparations March. We recognise the difficulties you have faced from state and non-state agents in co-organising in fraternal league with us as the Afrikan Diaspora in Europe.

We particularly highlight the Ovaherero Genocide Foundation (OJF) event that took place in Namibia on 1st August 2017:

In addition, we give thanks for the SANKOFAAPAE Pan-Afrikan Reparatory Justice Libation Ceremony which took place at Osikan, Jamestown, Accra, Ghana organised by Vazoba featuring Dr. Ọbádélé Kambon of Abibitumikasa http://www.abibitumikasa.com

Please see the video presentation of Dr. Ọbádélé Kambon – REPARATIONS? RETRIBUTION! OR HOW DO YOU REPAIR WHAT IS STILL ACTIVELY IN THE PROCESS OF BEING DESTROYED? which was delivered on 1st August 2017 annual SANKOFAAPAE Pan-Afrikan Reparatory Justice Libation Ceremony at Osikan, Jamestown, Accra, Ghana organised by Vazoba.

 

 

The SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony (SANKOFAAPAE-PARJILC) is a strictly non-party political activity of various grassroots progressive forces of Pan-Afrikan civil society which are independently mobilizing for the ground-up popular education, reparatory justice civic conscientization and its relevant human, peoples’ and Mother Earth rights awareness raising among ordinary masses of peoples throughout the World to achieve our vision of Pan-Afrikan Reparations for Global Justice.

We recognise this SANKOFAAPAE as a unity promotional endeavour, of global dimensions, for connecting into the global Pan-Afrikan reparatory justice struggle, the efforts being made by various in Afrikan communities to assert their rights to self-determination and reconstruction of nationhood including overcoming the divisions imposed by the artificially created European borders and other manifestations of the Maangamizi that continue into the present to the detriment of their Afrikan personality, humanity and sovereignty.

The SANKOFAAPAE is also relevant to providing global visibility for such self-determination battles and the communities waging them in order to facilitate Pan-Afrikan internationalist solidarity for them, including enabling them to participate in efforts of rematriation*/voluntary repatriation as part of Pan-Afrikan reparatory justice. In so doing, Afrikans from the Diaspora can reintegrate into such communities and make their contributions to ensuring recognition, justice and sustainable development in accordance with the ‘Right to Afrika’ which we are promoting as the most vital aspect of the UN ‘International Decade for People of African Descent’.

*The Indigenous concept of ‘Rematriation’ refers to restoring a living material culture to its rightful place on Mother Earth; restoring a people to a spiritual way of life, in sacred relationship with their ancestral lands; and reclaiming ancestral remains, spirituality, culture, knowledge and resources.

If you would like to know more about how to get involved with the year-round Vazoba solidarity initiatives in association with the SMWeCGEC in association with the Afrikan Emancipation Day Reparations March please contact: Bro Mawuse Yao on + (233) 203 790 105 or email sankofaapae.ghana@gmail.com.

See here for the aims of the SMWeCGEC :

 

Posted in AFRIKAN HELLACAUST, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, REPARATIONS, Reparatory Justice, STOP THE MAANGAMIZI CAMPAIGN, THE 2017 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, Uncategorized | Tagged Afrikan Liberation, British Colonialism, Emancipation Day, Genocide, Grassroots Leadership, Hellacaust, Holocaust, Maangamizi, Movement-Building, Pan-Afrikanism, People Power, REPARATIONS, Repatriation, Self-Repairs, Social Movement, Stop the Maangamizi | Leave a comment

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