Next steps after the passing of the Atonement Reparations Motions

Posted on March 11, 2021 by STOP THE MAANGAMIZI

Now that we are seeing the ‘Atonement & Reparations for the Transatlantic Traffic of Enslaved Africans’ motions passing in different parts of the country, with the latest one being the historic motion passed by Bristol City Council on 2nd March 2021, the question on so many people’s minds is where do we go from here?

The motions build on recognition of the fundamental rights of People of Afrikan descent as advanced by the Durban Declaration and Programmes of Action arising from the 2001 World Conference Against Racism, Racial Discrimination, Xenophobia and Related Intolerance (WCAR), the Programme of Activities of the 2015-2024 United Nations International Decade for People of African Descent (IDPAD) and the 2019 Resolution on the Fundamental Rights of People of African Descent passed by the European Parliament.

It is necessary to recognise what the added significance of the Bristol motion, which includes resolutions committing Bristol City Council:

To call on councillors, the Mayor or other appropriate council agency to:

1. Write to the Speakers of both Houses of the UK Parliament, Chair of the Commons’ Women and Equalities Committee, and Chair of the Commons’ Home Affairs Committee to express Bristol City Council’s view that they should consider establishing, and seeking UK Government support for, an All-Party Parliamentary Commission of Inquiry. The purpose of this unprecedented commission would be to work on the scope of how reparations may be delivered and may also include for example raising concerns about how tax payers were until 2015 paying back compensation paid to enslavers.

2. Support Afrikan Heritage Community (AHC) organisations in Bristol to galvanise support for the emerging Bristol AHC led ‘Reparations Plan’ from, and in collaboration with, wider stakeholders including institutions, city strategic leaders, corporate leaders, key strategic programmes/initiatives and cross-party politicians.

4. Recognise that reparative justice should be driven by Afrikan Heritage Communities experiences, voices and perspectives to ensure that advocacy messages not only reflect but also respond to the real needs of the community in order to recognise inequalities.

The significance of sections two and four are critical to the success of section one regarding the establishment of the International Social Movement for Afrikan Reparations (ISMAR) demand for the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ), which as we in the Stop The Maangamizi Campaign have always advocated, must be led by our Afrikan Heritage Communities rather than others seeking to define for us what reparations mean and should look like.

As Professor Maulana Karenga has stated long ago,

The struggle for reparations for the Holocaust of Enslavement of African people is clearly one of the most important struggles being waged in the world today. For it is about fundamental issues of human freedom, human justice and the value we place on human life in the past as well as in the present and future. It is a struggle which, of necessity, contributes to our regaining and refreshing our historical memory as a people remembering and raising up the rightful claims of our ancestors to lives of dignity and decency and to our reaffirming and securing the rights and capacity of their descendants to live free,full and meaningful lives in our times. But this struggle, like all our struggles, begins with the need for a clear conception of what we want, how we define the issue and explain it to the world and what is to be done to achieve it.

The key point to note about the Pempamsie glocal reparations action-planning process in Bristol is that it asserts the primacy of Afrikan Heritage Communities driving the process glocally through the development of a Pempamsie Glocal Reparations Action Plan-Bristol (PGRAP-Bristol).

Pempamsie is the Adinkra symbol for sewing together in readiness -preparatory actions for reparatory justice. building our future out of our principled operational unity despite our diversity. Indeed, part of the repair process is about Afrikan heritage communities developing our own community capacity and power-base as well as our own Afrikan Heritage Community Self-Repairs Plans.

Afrikan Heritage Community Self-Repairs are the self-determined efforts that need to be made in building our own power, in such a way, that Afrikan heritage communities are able to identify and enhance ongoing work towards stopping the contemporary manifestations of the Maangamizi, which are putting the individuals, families and other social groups that make up our communities into a state of disrepair; as well as reasoning and consciously carrying out the alternative solutions for glocally rebuilding our power base as Afrikan Heritage Communities for National Self-Determination (AHC-NSDs), in such a way that that they are eventually transformed, in accordance with the principles and programmatic demands of Pan-Afrikan Reparations for Global Justice.

However, such Community Self-Repairs for Afrikan Heritage Communities cannot take place in isolation but must link with Afrikan People’s powerbase our Motherland Afrika irrespective of whether we live on the Continent or in the Diaspora. The process of Pempamsie planning should occur within the context of a glocal framework which is establishing repaired Afrikan Heritage Communities which we refer to as Afrikan Heritage Communities for National Self-Determination (AHCs-NSDs)/ Maatubuntujamaas in the UK and other parts of the Diaspora which organically builds links with such Communities of Resistance and Communities of Reparatory Justice Interest on the Continent of Afrika which are known as Sankofahomes. This simultaneous process of establishing Maatubuntujamaas in the Diaspora and Sankofahomes on the Continent of Afrika is what will help usher in a repaired Afrika known as MAATUBUNTUMAN that will take shape in a repaired multipolar world, i.e. UBUNTUDUNIA.

The planning process of such Pempamsie Glocal Reparations Action Plans (PGRAPs) with glocal community hearings should itself be so participatory democratic that it sets the example for and leads into the establishment of the APPCITARJ.

The first step in the Pempamsie Glocal Reparations Action planning process is establishing working groups of PEMPAMSIESAFO Pan-Afrikan Reparatory Justice Special Task Action Research Forces (PEMPAMSIESAFO-PARJSTARF); the purpose of which is to work on addressing Afrikan Heritage Communities Community-Self Repairs Solutions to the various aspects of the Maangamizi that they and their families and communities are experiencing.

PEMPAMSIEASAFO – Afrikan Heritage Communities Self-Repairs forces that are ‘sewing in freedom-fighting readiness’ for Pan-Afrikan Reparatory Justice victory. Asafos are community militia formations to which everyone belongs for community self-defence in some indigenous communities in West Afrika. There are similar formations within Afrikan Communities throughout the Continent and the Diaspora of Afrika.

SMWeCGEC Supports XRAAAN’s OWAHALANUSE Eco-Justice Challenge to the Pan-African Parliament

Posted on November 21, 2020 by STOP THE MAANGAMIZI

Esther Stanford-Xosei speech @ Pan-Afrikan Reparations Rebellion 01/08/20

Posted on September 26, 2020 by STOP THE MAANGAMIZI

This video is the speech made by Esther Stanford-Xosei at the Movement of Movements Internationalist Solidarity Grounding with the Pan-Afrikan Liberation Movement (MMISOG-PALM) in Max Roach Park which took place as part of the 1st Mosiah (August) Pan-Afrikan Reparations Rebellion Groundings co-organised by the Afrikan Emancipation Day Reparations March Committee (AEDRMC) and the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC).

Esther is the Official Spokesperson for the AEDRMC, Coordinator-General of the SMWeCGEC and Media & Communications Coordinator of the Extinction Rebellion Internationalist Solidarity Network (XRISN).

This video is part of the MAATUBUNTUJAMAA -SAAYOOO! (Pan-Afrikan Freedom-Fighting Clarion-Call Series produced by Ubuntudunia TV

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).

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’.

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!

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.

©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.

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.

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)

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)

Nehanda_Nyakasikana_et_Sekuru_Kaguvi (2)

Stop The Maangamizi Campaign: Representing Our Cause Ourselves

Posted on May 13, 2019 by STOP THE MAANGAMIZI

Greetings Supporters of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC)

We in the SMWeCGEC wish to notify you of some exciting developments in our ability to build influence for achieving our cause as highlighted in the aims of the campaign.

SMWeCGEC co-initiator, Kofi Mawuli Klu has decided to champion programmatic aspects of the SMWeCGEC as part of standing as an independent candidate in the forthcoming European Parliamentary elections starting on 23rd May 2019. Kofi is one of nine climate and ecological emergency independent candidates who are collectively standing as part of the ‘CEE the Truth’ Campaign, (#CEEtheTruth).

Although we in the SMWeCGEC have advocated multi-layered tactics in achieving our goals, which include lobbying of MPs via the ‘Stop The Maangamizi!’ Postcard Campaign, we cannot wait for people who are in mainstream political parties to act in support of our cause. They are too slow in doing so! Whereas the official British Government position is “we do not believe reparations are the answer”; the opposition Labour Party support reparations, but have their own agenda as to how they feel they can address the matter. Their agenda, which has been highlighted here disregards Afrikan Heritage Community agency in shaping what reparations programmes are in our own self-determined best interests and therefore it is questionable in whose interests such plans really are. In reality, it flies in the face of our often repeated principle, which has been highlighted during the Afrikan Emancipation Day Reparations Marches: ‘Nothing About Us Without Us!’. So just like the Ruling Party in the British Government, the official opposition and their representatives, are also refusing to have a dialogue with us in terms of taking to address the goals on the ‘Stop the Maangamizi!’ Postcard, hearing the voices of those of us who every year sign the ‘Stop The Maangamizi!’ Petition and mobilise as part of the wider SMWeCGEC, as well as those who participate in the annual Afrikan Emancipation Day Reparations March.

Rather, we in the SMWeCGEC take the view that we cannot rely on others to plead our cause; we must do that for ourselves! In this regard, the SMWeCGEC and the Global Afrikan People’s Parliament has taken steps to further adavance its policy position on electoral politics via the candidacy of Kofi Mawuli Klu as an Independent Climate & Ecological Emergency/Planet Repairs Candidate.

See here for more info about Kofi and other #CEEindependents.

The three core demands of the climate and ecological independents are:

1. The Council of Ministers and the European Parliament must tell the truth and take action to declare a Climate and Ecological Emergency.

2. The Declaration on a Climate and Ecological Emergency must demand a zero carbon Europe by a date no later than 2030.

3. National Citizens Assemblies on Climate & Ecological Justice must be instituted to oversee policy making, including those of Planet Repairs embracing Reparations, and have a leading role in shaping a zero carbon Europe.

Kofi takes into this #CEEtheTruth Campaign, all that represents the perspectives of the SMWeCGEC with emphasis upon Pan-Afrikan Reparations for Global Justice as advocated by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), in its Planet Repairs meaningfulness. For us this is such an exciting campaign because it links the struggle for effecting and securing Pan-Afrikan Reparations for Global Justice with the struggle to end ecocide, hold accountable those responsible for perpetrating environmental crimes and harms and honour human, peoples and Mother Earth Rights by instituting Planet Repairs. This cosmic and holistic approach to reparatory justice (repairs) as highlighted by the Professor Chinweizu conceptual framework on reparations in addition to those ancient Afrikan approaches to repairing, renewing and transforming our World making it much more beautiful than what we found it, such as the Kemetan (ancient Egyptian) verb seruja ta

“Let me begin by noting that reparation is not just about money: it is not even mostly about money; in fact, money is not even one percent of what reparation is about. Reparation is mostly about making repairs. self-made repairs, on ourselves: mental repairs, psychological repairs, cultural repairs, organisational repairs, social repairs, institutional repairs, technological repairs, economic repairs, political repairs, educational repairs, repairs of every type that we need in order to recreate and sustainable black societies….More important than any monies to be received; more fundamental than any lands to be recovered, is the opportunity the reparations campaign offers us for the rehabilitation of Black people, by Black people, for Black people; opportunities for the rehabilitation of our minds, our material condition, our collective reputation, our cultures, our memories, our self-respect, our religious, our political traditions and our family institutions; but first and foremost for the rehabilitation of our minds”

Professor Chinweizi

It is the view of this campaign that in terms of cessation of the current manifestations of the Maangamizi including violations of genocide and ecocide as well as ensuring guarantees of non-repetition. Not only do we have to end genocide against us but we also have to work with other progressive non-Afrikan forces to stop ecocide and also draw them into taking responsibility for repairing Mother Earth, their nations and communities, in order to safeguard the rights of future generations. If not, any gains we make will not be sustainable as they will be undone by disrepaired members of the human family, including those among of us who have been so dehumanised by the Maangamizi that they are incapable of being the reparatory justice change we need to see.

Reparations are the totality of repairs that individuals and groups of people have to do for themselves and for the rest of their communities as well as humanity in order to make amends for the harm that has been done to them by historical and
contemporary wrongs; which have so structurally affected them as to devalue their humanity. In this understanding, reparations are something that individuals and groups of people have to do for themselves, internally and externally and ensure that the wrongs done will not be repeated to themselves, the communities they belong to and the rest of humanity
Kofi Mawuli Klu

Aims three and four of the SMWeCGEC are to:

• Mobilise petition signers/supporters to organise as a community of advocates for ‘Stopping the Maangamizi’ as a force within the International Social Movement for Afrikan Reparations, (ISMAR);

• Catalyse the development of such a force into an integral part of the Peoples Reparations International Movement (PRIM) to ‘Stop the Maangamizi’, build MAATUBUNTUMAN and establish UBUNTUDUNIA* as the most effective way to prevent its recurrence as well as effect and secure measures of reparatory justice from the ground-up;

Similarly, two of the seven political goals of a Pan-Afrikan reparations strategy that the SMWeCGEC adheres to include measures which:

• Restore Afrikan Sovereignty by redressing with MAATUBUNTUMANDLA (Pan-Afrikan Government of People’s Power) the disrepair in our Power and usher in a fundamental change of the existing world order that would definitively bring about new geopolitical realities such as MAATUBUNTUMAN; the anti-imperialist sovereign Pan-Afrikan Union of Communities/polity of Afrikan People’s Power.

• Institutionalise Maat and ubuntu in People to People internationalist solidarity relationship-building that will advance humanity to a Rendezvous of Victory where UBUNTUDUNIA emerges as a Global Justice ‘World of Many Worlds’ i.e. an equitable multipolar World of Pluriversality.

It is only through effecting and securing Pan-Afrikan Reparations for Global Justice that we will be able to ensure that the Maangamizi will not only be stopped but also not repeated.

This a message from Kofi:

Kofi’s political strategy is to help build the new alliance of progressive forces whose politics are rooted in Environmental Justice and all other related issues which marginalised communities, including his own minoritised Afrikan Heritage Communities in and beyond Europe, deem of importance to themselves; and about which no effective remedies have so far been implemented to their satisfaction.

This is a campaign which our Afrikan Heritage Communities and all other marginalised sections of the population in Europe, including migrants, denied their right to be legally present in this part of the world, where the wealth of their nations have been looted and continue to be plundered to enrich privileged groups, ought to see this as their opportunity to build a unifying power that can be flexed to give themselves Substantive Representation; and thereby enable them to effect their own solutions to the problems they are encountering. That is why Kofi’s campaigning is not about elevating himself as being the one who will provide the solutions, instead, he seeks to amplify the voices and actions of those already making efforts to find effective solutions to the problems they are encountering.

Some of our people talk about not engaging because the ‘reds’ (Labour) and ‘blues’ (Conservatives) are two wings of the same bird. Now, particularly for those living in London, there are alternatives. We now have a candidate standing as part of a collective who is pushing a reparations agenda, as per aim three of the core demands of the climate and ecological Independents. The point here is about amplifying voices and getting Afrikan Heritage Communities issues elevated in these spaces. This has not happened before with a genuine pan-Afrikan orientated candidacy not subservient to existing political party lines. We have several MPs and Councillors that look like us but it’s highly questionable as to their efforts to bat for us. Why? They did not stand on any kind of Black, Afrikan or Pan-Afrikan platform and they are not accountable to our Afrikan Heritage Communities. Some think because we looked alike that they represented US. Not so! And they never said they were standing for US. They are firstly accountable to their party and their constituency. Kofi Mawuli Klu has no such constraints. So, if you are in London check out what he is saying and the refreshing approach to electoral politics he is taking.

Until such time please familiarise yourself with the Global Afrikan People’s Parliament Policy Positions and learn more about the principles Kofi is standing for. It’s a start, not the sum total of our political strategies and quests for National Self-Determination. Seeds are being sown. In other places shoots are being watered. This is a process. Be patient and take action.

If you would like to contact Kofi on 07956431498 or email kofi.planetrepairs@gmail.com

For further updates see: https://www.facebook.com/stopthemaangamizi/

In Service

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

#StopTheMaangamizi4PlanetRepairs!
#PanAfrikanReparations
#BuildMAATUBUNTUMANinUBUNTUDUNIA!
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PARCOE POSITION STATEMENT ON UNIVERSITIES & REPARATIVE JUSTICE PROGRAMMES

Posted on December 2, 2018 by STOP THE MAANGAMIZI

BENIN INOSAAR COLLOQUIUM PRESENTATION GBETOWO IN ‘ABLODENUDZRADONATOTRO

Posted on October 22, 2018 by STOP THE MAANGAMIZI

GBETOWO IN ‘ABLODENUDZRADONATOTRO’:

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

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

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

ABSTRACT

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

Introduction

Honourable Chairperson, Distinguished Guests and Fellow Participants;

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

WAGPACC-INOSAAR: Our Rationale

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

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

Akpe!

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

We are in Xogbonu/Hogbonu/Aja Ile!

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

To Kalelaklefiaga Agadza and Kalelaklenyonufiaga Hangbe: Our glorifying Salutations!

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

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

The Question of Afrikan Complicity

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

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

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

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

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

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

‘

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

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

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

The Ewe-Fon-Adza Community indigenous Empowerment Mechanisms

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

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

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

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

Conclusion

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

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

Akpega na mi kata!!!

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

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

ABRIDGED VERSION

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

IN GHANA ON 1ST AUGUST? YOU ARE INVITED TO THE SANKOFAAPAE PAN-AFRIKAN REPARATORY JUSTICE LIBATION CEREMONY

Posted on July 16, 2018 by STOP THE MAANGAMIZI

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“The great tide of history flows and as it flows it carries to the shores of reality the stubborn facts of life and [hu]man’s relations one with another. One cardinal fact of our time is the momentous impact of Afrika’s awakening upon the modern world. The flowing tide of Afrikan nationalism sweeps everything before it and constitutes a challenge to the colonial powers to make a just Restitution for the years of injustice and crimes committed against our continent.“

Osagyefo Kwame Nkrumah, from his Friday 23rd September 1960 address to the General Assembly of the United Nations in New York, USA.

We in the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC), in association with the Afrikan Emancipation Day Reparations March Committee (AEDRMC) are working in partnership with VAZOBA Afrika & Friends Networking Open Forum who organise the annual SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony (SANKOFAAPAE-PARJILC), every year in solidarity with the annual Afrikan Emancipation Day Reparations March which takes place on the 1st August.

VAZOBA are calling Afrikans throughout the Continent and Diaspora of Afrika, and good Friends of Afrika from all over the world to join them on Wednesday, 1st August 2018. The 3rd SANKOFAAPAE-PARJILC will take place in Accra, Ghana as part of the International Reparations for Emancipation Season in glocal link with the Reparations March in London, UK.

Venue: Osekan Rock Oceanic Retreat, Accra, Ghana

Time: 11am

Contact Details: +233 (0) 574619258 or +233 (0) 203790105

Email: sankofaapae.ghana@gmail.com or mawuse.yao@gmail.com.

“We must have every inch of our lands, every one of our mines and industries…”

Osagyefo Kwame Nkrumah

The 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 interconnected vision of Pan-Afrikan Reparations for Global Justice.

We in the SMWeCGEC and the AEDRMC highly appreciate what is being done in Ghana and encourage all those interested in the Reparations March living in Ghana or West Afrika to help build and strengthen this satellite process in Ghana and extend it into the countries in which you live, even if you are not resident in Ghana. We recognise the SANKOFAAPAE as a unity promotional endeavour, of global dimensions, for connecting into the International Social Movement for Afrikan Reparations (ISMAR). In addition to the efforts being made by various indigenous Afrikan communities in Afrika 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 which continue into the present to the detriment of their Afrikan personality, humanity and sovereignty.

Examples of such national self-determinist endeavours with reparatory justice bearings which seek to overcome the divisive colonial 1884-1885 boundaries of the Congress of Berlin and counter the ensuing Euro-centric economic and geopolitical interests which have been inimical to the aspirations of Afrikans include, but are not restricted to:

• Ablodeduko Movement for Gbetowo Pan-Afrikan Reparatory Justice Self
• Determination, Unification and Sovereignty
• Edo People’s Movement for the Restoration of Benin
• Igbo National Self-Determination Movement
• Movement For the Survival of the Ogoni People
• Niger Delta Sovereignty Movement
• O’odua Liberation Movement/Yoruba Self-Determination Movement
• Bunyoro-Kitara Kingdom Movement
• Global Afrikan Family Reunion International Council
• Sahrawi National Liberation Movement
• Kgeikani Kweni Movement (First People of the Kalahari)
• Nubian Katala Movement
• OvaHerero & Nama Genocide Redress Movement
• Marikana Massacre Redress Movement
• Nyasaland Massacre Redress Movement
• Ethiopian Genocide Redress Movement
• Bamileke Genocide Redress Movement
• Oromo Liberation Movement
• Tigrayan Liberation Movement
• Muhimu Kenya, Land & Freedom Army Movement
• Maasai Autonomy Movement
• Landless Peoples Movement of Azania/Namibia
• Abahlali base Mjondolo Shackdwellers Movement
• Affirmative Repositioning Movement
• Naija Resitance Movement
• People’s Union of Cameroon
• Economic Freedom Fighters of Azania
• Peoples Land Organisation
• Pan-Afrikan Congress of Azania
• Togo Resistance Movement

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. In addition to reinvigorating our Pan-Afrikan Liberation Struggle for the Reparatory Justice regeneration of our Communities of Resistance to the MAANGAMIZI everywhere; in order not only to stop its devastating crimes of Genocide/Ecocide but also to speed up our walking the talk of principled unity in rebuilding our interconnecting Afrikan Communities of Reparations Interest at home and abroad as the cornerstones of our future MAATUBUNTUMAN Pan-Afrikan Union of Communities. MAATUBUNTUMAN is an organic integration of our autonomous Afrikan Heritage Communities for National Self-Determination (AHC-NSDs) in the Diaspora into the Sankofahomes Liberated and Contested Zones on our Mothercontinent of Afrika! All this being done in accordance with the ‘Right to Afrika’ being championed by ENGOCCAR as the most vital aspect of the UN ‘International Decade for People of African Descent’.

See this link for videos of activities which took place in Namibia and Ghana last year in solidarity with the Afrikan Emancipation Day Reparations March.

*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.

“Convinced that the pursuit of reparations by the Afrikan peoples in the continent and in the Diaspora will itself be a learning experience in self-discovery and in uniting experience politically and psychologically.”

A Declaration of the first Abuja Pan-Afrikan Conference on Reparations for Afrikan Enslavement, Colonisation and Neo-Colonisation, sponsored by the Organisation of African Unity and its Reparations Commission April 27-29, 1993, Abuja, Nigeria

“Afrika is a paradox which illustrates and highlights neo-colonialism. Her earth is rich, yet the products that come from above and below the soil continue to enrich, not Afrikans predominantly, but groups and individuals who operate to Afrika’s impoverishment.”

Osagyefo Kwame Nkrumah, ‘Neo-colonialism: The Last Stage of Imperialism’ (1965).

You Can Still Participate If You are in Another Country Outside of the UK

We invite you to also organise a solidarity march or event in your locality or country on the 1st August 2018.

If you are not able to organise a march, we encourage you to organise some other type of solidarity reparations action, activity or event such as: a libation ceremony (as occurs annually in Accra, (Ghana), rally, reparations radiothon e.g. #Conversation Reparations (as occurs in the USA) or reparatory justice ‘occupations’ of specific places with connections to the Maangamizi, in the past or the present. For example, companies, university campuses or historic building sites.

Even if your community were not enslaved or colonised by the British Empire, you can still connect with what we are doing in the UK by highlighting and educating people about the British Establishment’s complicity in the Maangamizi as it affects and impacts on your personhood, family and/or community.

Examples of such impacts may include, land grabs, extractive industries, environmental degradation, GMOs, tax-dodging and other forms of corporate looting, debt-bondage, various forms of externally reinforced reactionary violence such as USA-AFRICOM presence and proxy wars in addition to fratricidal inter and intra-community violence in self-destructive subservience to the global system of white supremacist racism, including its gendered forms.

At a minimum, please consider sending a solidarity statement to pr@reparationsmarch.org. or stopthemaangamizi@gmail.com.

OPPOSING THE USAFRICOM BASE OF MAANGAMIZI IN GHANA: GLOBALISING PAN-AFRIKAN RESISTANCE FOR REPARATORY JUSTICE IS THE WAY TO VICTORY!

Posted on April 5, 2018 by STOP THE MAANGAMIZI

“

If we do not unite and combine our military resources for common defence, our individual [African] States, out of a sense of insecurity, may be drawn into making defence pacts with foreign powers which may endanger the security of us all”.

Osagyefo Kwame Nkrumah, ‘Africa Must Unite’ (1963)

We in the Global Afrikan Peoples Parliament (GAPP), in partnership with the ‘Stop the Maangamizi: We Charge Genocide/ Ecocide!’ Campaign (SMWeCGEC), join the progressive forces of Freedom, Justice and Peace, in the once proudly inspiring Black Star nation-state founded by Osagyefo Kwame Nkrumah, in expressing their outrage and vehement opposition to the shocking endorsement by the Government of President Nana Addo Dankwa Akufo-Addo and his so-called New Patriotic Party (NPP) majority in Parliament, of the completely unjustifiable Memorandum of Understanding (MOU) on defence cooperation between the Republic of Ghana and the United States of America on March 8, 2018. It is unimaginable that, 61 years after the declaration of Ghana’s independence, the very Euro-Amerikkkan imperialist superpower of the West, whose Central Intelligence Agency (CIA) masterminded the violent February 1966 coup d’état which shattered the Pan-Afrikan Liberation dreams and efforts of Ghana’s first visionary head of state, is now supposed to be the country’s key security ally. For the sake of the serious lessons that must be critically learnt by us all, we must not lose sight of the fact that this current Akuffo-Addo-approved MOU is supposed to be the enhancement of two previous agreements that were signed with the USA without public discussion, scrutiny and parliamentary endorsement in Ghana in 1998 and 2015 by the preceding governments of President Jerry John Rawlings and President John Dramani Mahama respectively.

We therefore urge you to keep up your resistance as you did with the 2008 attempts to establish an AFRICOM military base in Ghana until this manifestation of the Maangamizi (Afrikan Hellacaust of chattel colonial and neo-colonial forms of enslavement) is stopped. For, contrary to assertions that the USA Government is not establishing an American military base, the agreement indicates that the USA Armed Forces will have the use of a designated area in Ghana to set up their own camp inaccessible to anyone else, in other words a ‘base’ by another name. The presence of this enduring base will increase the militarisation of the state and society leading to increased hostilities directed against the people of Ghana for being in cohoots with the US Empire in committing crimes against Humanity.

Just like in 1844 when Fante Chiefs were outmanoeuvred into signing an agreement on behalf of the Gold Coast with the British colonisers, similarly today, we have a Government and its majority in parliament surrendering the sovereignty, dignity and territorial integrity of the people of Ghana, undermining their national interests and security. However, as in the past the people of Ghana at no time have ceded their sovereignty, which is what makes this agreement so injurious to the interests of Ghanaians; the implications of such will be felt for generations to come. The agreement had been drafted in a manner which does not state a termination point. Article 6 of the MOU states that: “Buildings constructed by United States forces shall ….be used by United States forces until no longer needed by United States forces”. If read literally, this agreement will in actuality bind all successive governments in Ghana.

Furthermore, regarding the settlement of disputes between the parties, article 18 stipulates that: “Any dispute regarding the application, implementation, or interpretation of this Agreement, or its Implementing Arrangements…shall not be referred to any national or international court, tribunal, or similar body, or to any third party for settlement, unless otherwise mutually agreed”. Rather, the agreement reinforces USA military immunity from international law and imposes Euro-Amerikkkan law on the people and Government of Ghana in the settlement of claims arising out of the operations of the base, including death, destruction of property or injury. It is likely that such arrangements will increase covert military and security operations both in Ghana and across Afrika.

We support you, the progressive forces of Ghana, in seeking to ensure that all your combined efforts to stop this manifestation of the Maangamizi succeed in making such affronts to Ghana’s sovereignty and the Pan-Afrikan dignity of Ghanaians to not occur again. Such resistance must keep us firmly on the path of Pan-Afrikan Reparations for Global Justice through first and foremost arresting these continued violations of Ghanaian sovereignty and self-determined nationhood. Given the increasing expansion of neo-colonial tentacles of revanchist coloniality by Euro-Amerikkkan imperialism throughout the Continent of domestically and externally re-colonised Afrika, it is vital to recognise the need to accelerate the building of Maatubuntujamaas – Afrikan Heritage Communities for National Self-Determination (AHC-NSDs) in the Diaspora to connect with their equivalent Sankofahomes on the Continent to achieve Maatubuntuman (Pan-Afrikan Union of Communities). Clearly, the Afrika that currently exists is being sold out by one neo-colonial government after another. It follows that organising to actualize Maatubuntuman, a globally superpowerful participatory democratic anti-imperialist polity of Maat which practices Ubuntu in relation to her people and all of humanity and the cosmos rooted in the indigenous nation-building practices of Afrika and her people, is the only force which can make the global apartheid racist agenda and structures of recolonization by White Supremacy ungovernable.

Unlike in the past when Founding father of the Republic of Ghana, Osagyefo Dr Kwame Nkrumah, called for unified armed forces (an Afrikan High Command), and a common Afrikan foreign policy, we have a situation where the current Defence Minister Dominic Nitiwul is seeking to hoodwink the people of Ghana into accepting overt military domination; arguing that the USA Government has such defence cooperation agreements “in over 50 countries”. However, what Nitiwul and the misruling so-called New Patriotic Party (NPP) of President Akufo-Addo are refusing to admit to the people of Ghana is that these arrangements are part of what Chalmers Johnson in his 2004 book, ‘The Sorrows of Empire: Militarism, Secrecy, and the End of the Republic’, called an “empire of bases” which advance US geopolitical interests, not those of so-called host countries.

In this regard, we echo the sentiments of the Coalition Against US Foreign Military Bases, which held its inaugural event January 12-14, 2018 at the University of Baltimore in Maryland, in the USA where it operates; we reiterate to you what they expressed in their Unity Statement: “U.S. foreign military bases are the principal instruments of imperial global domination and environmental damage through wars of aggression and occupation, and that the closure of U.S. foreign military bases is one of the first necessary steps toward a just, peaceful and sustainable World.” It is indeed alarming that the United States maintains the highest number of military bases outside its territory, estimated at almost 1000 (95% of all foreign military bases in the World).

The ‘No Foreign Military Bases’ Coalition further asserts that: “These bases are centres of aggressive military actions, threats of political and economic expansion, sabotage and espionage, and crimes against local populations. In addition, these military bases are the largest users of fossil fuel in the world, heavily contributing to environmental degradation”. We concur with the coalition’s assertion that US foreign military bases represent the interests of the “dominant financial, political, and military interests of the ruling elite” and agree with their conclusion that: “Whether invited in or not by domestic interests that have agreed to be junior partners, no country, no peoples, no government, can claim to be able to make decisions totally in the interest of their people, with foreign troops on their soil representing interests antagonistic to the national purpose”.

This is the time for the Pan-Afrikan essence of our Reparatory Justice struggles all over the world to take concrete shape by working in cooperation with all Freedomfighting peoples around the World in order to galvanise the Internationalist Solidarity of allies of Afrikan people at home and abroad, to reinvigorate the Non-Aligned Movement (NAM), and to win the hearts, minds and spirits of Peoples of Conscience for a just World of Peace for all. This is one of the surest ways to ensure that Imperialism in all its forms and guises is exposed, effectively counteracted and completely eradicated throughout the World.

Accordingly, we identify with all the modes of legitimate Resistance being adopted in multifarious opposition to this disgraceful deal of treasonable sell-out to the USA not only by various organisations, networks and campaigns in and outside the homeland of founding father Osagyefo Kwame Nkrumah, but also by the conscientious chiefs and other true leaders of the indigenous communities that make up the authentic Afrikan polity of Ghana and who are upholding her independent Afrikan Personality in all its sovereignty, dignity and integrity. We support the calls from all the progressive forces of Civil Society, admirably including various youth, student, women and labour groupings, that are being echoed by the National Democratic Congress (NDC) minority in the Ghanaian Parliament, and even some voices of sanity in the NPP, demanding an immediate withdrawal of the agreement, pending the holding of broad consultations and a thorough national discussion involving all relevant stakeholders. May we emphasize the salient point that our GAPP and all others involved in the SMWeCGEC and their affinity organisations, networks and campaigns all over the World see such stakeholders as including those Afrikans abroad who lay claim to Global Pan-Afrikan citizenship and who are, in this United Nations International ‘Decade for People of African Descent’ (UN-IDPAD), asserting their ‘Right to Afrika’.

We are in consultations with Ghanaian progressive forces at home and abroad engaged in planning appropriate Global Actions of Internationalist Solidarity with Ghana Against Foreign Military Occupation. In this connection, we urge all those in Ghana to glocally face up, with enlightening global broad-mindedness, to the seriousness of the very dangerous geopolitical intrigue-weaving, malevolence and War-games which this agreement is drawing them into to descend further into the abyss of the World military-industrial-prison complex of the USA. This MOU will only worsen your Maangamizi plight of Neocolonialism by the Global Apartheid way of White Supremacy racist Recolonization by opening you up to suffer more crimes of Genocide and Ecocide. The narrow-mindedness of parochial obscurantism will not do in successfully rallying to defeat the war-mongering reactionary forces of USAFRICOM that very well master anti-people games of divide and misrule. That is why the necessity cannot be overstated now for United Front-building among all progressive forces unflinchingly committed to defending Sovereignty, eschewing sectarianism, ethnocentrism, egocentrism and similar vices, advancing together in Principled Unity to champion human, peoples’ and Mother Earth rights, while firmly upholding uncompromising Anti-Imperialism, Self-Determination, National Liberation, Social Justice, Participatory Democracy and holistic Pan-Afrikan Reparations for Global Justice. That is why, now more than ever before, is the time to seize in globalising Pan-Afrikan Resistance for Reparatory Justice forward ever onward to total victory!

GAPP Leadership Facilitation Team in association with the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) Spearhead Team of the SMWeCGEC International Steering Committee (ISC-SMWCGEC)

05/04/18

Endorse this statement

If you are willing to endorse this statement please contact the Global Afrikan Peoples Parliament (GAPP) by emailing your name, organisation and position (if relevant) to globalappuk@gmail.com. You can also private message us on FB https://www.facebook.com/globalappuk/.

VOICES OF CONTINENTAL AFRIKAN LEADERSHIP COUNTERACTING THE MAANGAMIZI WITH REMATRIATION STEPS OF PAN-AFRIKAN REPARATORY JUSTICE.

Posted on March 29, 2018 by STOP THE MAANGAMIZI

The following two statements from members of the Global Afrikan Family Reunion International Council (GAFRIC) in Ghana, express the reparatory justice perspectives of the leadership that exists for Afrikan communities of reparations interest battling the Maangamizi on the ground in Afrika. They were presented at the 17th March 2018 International Network of Scholars & Activists for Afrikan Reparations (INOSAAR) Conference in Birmingham. Most importantly, these statements from Paramount Chiefs, Togbe Adzatekpor VII and Nana Kobina Nketsia V highlight their recognition, as leading members of the GAFRIC, of the right of Afrikan people all over the world to the Continent of Afrika!

The ‘right to Afrika‘ incorporates the ‘right to return’ (repatriation) and ‘right to belong’ (rematriation) which is one process. One cannot happen without the other. It encompasses the Akan Sankofa principle of going back to fetch your Afrikan personality in material and spiritual terms all routed in the land of Afrika. The ‘Afrikan personality’, popularised by Osagyefo Kwame Nkrumah, refers to manifestations of cultural uniqueness among Afrikans as reflected in our behaviours, social norms, customs, values, beliefs, spiritual zeal, attitudes, explanations of the cosmos and the supernatural, as well as social and political systems. The right to Afrika includes the right to belong to the peoplehood of Afrika and benefit from the shared land, wealth and resources of Afrika, as well as share in her many development challenges. This does not mean that all Afrikans physically has to up and return to Afrika, but that one should be able to exercise the global citizenship rights and responsibilities of being an Afrikan.

Ultimately, it is about feeling the power of Afrika protecting us as Afrikans wherever we are in the world. However, for this to happen it is necessary to rebuild Afrika on the basis of our indigenous polities and delegitimise colonial state formations. This means rebuilding Afrika into a unified whole; integrating communities of Afrikan people from the Continent and Diaspora into a globally superpowerful polity (MAATUBUNTUMAN- Pan-Afrikan Union of Communities) based on the Continent that guarantees the collective strength, dignity and security of Afrikan people worldwide.

The statements from Togbe Adzatekpor VII and Nana Kobina Nketsia V also show the readiness of such community leaders, and their respective communities of reparatory justice interest, to contribute to repairing the disrepair of our Afrikan communities. They are doing what they can to counteract the divisive impact of the Maangamizi with policies, projects, programmes and other measures towards reunifying our Global Afrikan Family, in accordance with the imperatives of holistic Pan-Afrikan Reparations for Global Justice.

“Convinced that the pursuit of reparations by the African peoples in the continent and in the Diaspora will itself be a learning experience in self-discovery and in uniting experience politically and psychologically.”

The Abuja Proclamation: A declaration of the ‘first Abuja Pan-African Conference on Reparations For African Enslavement, Colonisation And Neo-Colonisation’, sponsored by The Organisation Of African Unity and its Reparations Commission April 27-29, 1993, Abuja, Nigeria

Togbe Osie Adza Tekpor VII, Paramount Chief of the Avatime Traditional Area

Nana Kobina Nketsia V, Paramount Chief of the Essikado Traditional Area

“To love Afrika, to seek the cultural freedom of Afrika and to serve the cultural truth of Afrika is to ask for death”

Nana Kobina Nketsia V

Recommended reading, ‘African Culture in Governance and Development: The Ghana Paradigm’ by Nana Kobina Nketsia V, with an introduction by Professor James Small.

“When we look at Afrika and see whose culture we are practising, we realise how vulnerable we are to genocide because we are practising the culture of our enemies and not the culture of our ancestors. Nana Nketsia is making a case that I don’t think any opposing legal framework can defeat; a case for us to return to the ways of our Ancestors and abandon and turn our backs on the ways of the rapists, the plunderers and the murderers who have imposed on us, their culture, their history, their notion of reality and their religion; and we must make this u-turn to continue our journey, we want to go back to the womb of Mother Afrika and compose again, as her child, her dreams, her aspirations, her hopes and her future. This will allow us to have full control of the economics, politics and culture that affects lives on a daily basis. This process must include at its core, the restoration of complete confidence in us and a belief system that is based on the reality of our own experience and that of our Ancestors, which is a challenge that Nana’s work clearly identifies.

Nana is re-membering the Afrikan continent. Its members are scattered and Nana’s book is bringing them back together. That is the essence of the word ‘remember’; reconnecting the scattered members of a once collective whole to make it whole again. Nana is reminding us to bring back our Ancestors’ way of thinking that will allow us to reconstruct a dynamic path for the future.”

Taken from the introduction by Professor James Small

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