PARRG Theme 2022 – Sankofaagro!

Posted on June 20, 2022 by STOP THE MAANGAMIZI

‘Sankofaagro: Edutainmanent in our Reparatory Justice Preparations for Planet Repairs‘

In the spirit of cognitive justice and restoring to ourselves the use of Afrikan languages in a our Pan-Afrikan Liberation Truthquest, the 2022 theme for the Pan-Afrikan Reparations Rebellion Groundings is a compound of 2 words in Twi languages of West Afrika: Sankofa – Go back and fetch it (Twi) and Agro – meaning Play/Entertain (Twi). So the combination of Sankofa and agro means ‘go back and fetch the wisdom of our entertainment’, which is really to go back and fetch our people’s edutainment. Literally, go back to fetch the best of what is there from the past and work with it to guide you in building a better future.

That better future for us is to return to the Motherist Revolutionary Path of Pan-Afrikan Rematriation in our Sankofa Return Journey to our Mawufe-Amedzofe Source (i.e.return to the source of our origin, the essence of ubuntu i.e. to rediscover our humanity in Ewe), in the sacred womb of Miano Asase Yaa (Sweet Mother Earth), for Mianogbenono (i.e. living Mother Earth’s life in Ewe) Regeneration in moving successfully Forward ever in our Freedommarch to our Maatubuntuman in Ubuntudunia Rendezvous of Victory. The road to Maatubuntuman in Ubuntudunia is a Motherist Revolutionary path.

This year’s theme is designed to amplify the voices of reparatory justice resistance and change-making within Afrikan Heritage Communities of Resistance worldwide through using the medium of edutainment.

We also aim to showcase Afrikan people’s grassroots initiatives to effect and secure ‘Planet Repairs’ (the nexus of reparatory, environmental and cognitive justice) as an approach to Holistic Reparations as well as achievements made towards this objective.

The planning team is an intergenerational planning team of young people and adults from the Stop the Maangamizi Campaign (SMWeCGEC), the Afrikan Emancipation Day Reparations March Committee (AEDRMC) and the Glocal Afrikan Reparations Forum of London (GARFOL) and will demonstrate our glocal (thinking and interconnecting globally whilst operating locally) movement-building work in association with Maatubuntumitawo-GAFRIC whilst recognising our need to do more!

Sankofaagro is not a call to be merely entertained, but is a way of making an intergenerational call to action to continue this work of ISMAR-building (building the International Social Movement for Afrikan Reparations, known as the ISMAR) by way of succession-planning in our endeavours to be the reparatory justice change that we are seeking to achieve.

1st Mosiah 2022 – Programme

Since 2020, we have attempted to liberate 2 spaces in Brixton (Max Roach Park and Windrush Square), in order to ground with our people and facilitate a space for allies that the Stop the Maangamizi! We Charge Genocide/Ecocide Campaign (SMWeCGEC) have been working with to advance interventions to increase public overstanding of reparations and facilitate critical engagement with the British State and public over the years.

Max Roach Park also provides space for showcasing internationalist solidarity networks that structures aligned with SMWECGEC, such as the Extinction Rebellion Internationalist Solidarity Network (XRISN) have been working with across 4 continents: Abya Yala (the Americas, Asia, Europe and Afrika).

Please see the programme below for both locations (subject to change and all times approximate).

Max Roach Park (Outdoor Session) 10am-3pm

10am – Libation

Internationalist Solidarity Showcase – Elevating the voices of those involved in the International Social Movement for Afrikan Reparations (ISMAR) across the world and the Peoples Reparations International Movement (PRIM) that is involved in co-liberation to effect and secure Planet Repairs.

Sankofaagro – Youth showcase of music and word sounds of resistance

3pm – 3 minutes silence in reverence to our Indomitable Ancestors of great courage, intellect and tenacity.

3.15pm – March to Windrush Square

Black Cultural Archives (Indoor Session) 1.15-2.45pm

The University of Repair in association with SMWeCGEC, the AEDRMC and GARFOL hosted by the Black Cultural Archives presents:

‘A Masterclass on the The Meaning of Economic Repairs for ISMAR*-Building‘ facilitated by Esther Stanford-Xosei.

Venue: Black Cultural Archive, Windrush Sq (limited places)

* ISMAR means the International Social Movement for Afrikan Reparations

Windrush Square (Outdoor Session) 2-8pm

Theme for this stage: ‘Building a Repaired Nation: Maatubuntuman in Ubuntudunia – What Afrika and Her Diaspora needs to do to secure Global Planet Repairs‘

2pm – Windrush Square

Opening Libation and Invocations

Opening Remarks – Afrikan Emancipation Day Reparations March Committee

Edutainment: Songs and Messages of Resistance

3pm – 3 minutes silence in reverence to our Revered Ancestors

3.15pm – Independent Afrikan Schools Showcase on the stage theme

4.30pm

Youth Debate: Building a Repaired Nation – What does Afrika and Her Diaspora Need to do to Secure Global Planet Repairs and How Long do we Have? Facilitated by Bro Kobina Amokwondoh

(Audience decides the debate winner)

5.30pm

Sankofaagro – Internationalist showcase of music and word sounds of resistance

6.30pm

Updates from Afrikan Emancipation Day Reparations March Committee (AEDRMC), the Stop the Maangamizi Campaign (SMWeCGEC) and the Glocal Afrikan Reparations Forum of London (GARFOL)

7.15pm

Solidarity Messages and Showcasing from UK based organisations, politicians and activists

8.00pm
Closing Remarks – Our Immediate and long terms tasks

Closing Libation

…….An example of some of the offerings of Sankofaagro from OURSTORY!

Pempamsiempango – Glocal Reparations Action Plan For Planet Repairs Alternative Progression

Posted on February 18, 2022 by STOP THE MAANGAMIZI

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

Maatubuntuman is the name of a self-repaired Afrika and means a global Afrikan polity which consists of a Pan-Afrikan Union of Communities. Coined from the conjunction of ‘Maat’ (the holistic justice concept from Kemet, Ancient Egypt, with ‘Ubuntu’ (the Bantu concept of the communion of humanity from Southern Afrika) and ‘Oman’ (the Akan concept of egalitarian polity from West Afrika). Upon the initiative of the Pan-Afrikan Forum of Ghana (PAFOG) in conjunction with the Pan-Afrikan Reparations Coalition in Europe (PARCOE) and adopted by the Global Afrikan People’s Parliament (GAPP) and the Maatubuntumitawo-Global Afrikan Family Reunion International Council, it has been adopted as one of the key rallying objectives of Pan-Afrikan Reparations for Global Justice.

The process of Pempamsiempango (reparations planning) should occur within the context of a glocal framework which is establishing repaired Afrikan Heritage Communities which are referred 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.

Maatubuntujamaas are Afrikan Heritage Communities for National Self-Determination that are regenerating themselves to become autonomous polities of national self-determination in the Afrikan Diaspora integrated into Sankofahomes. Sankofahomes (literally meaning a return to one’s Motherland) are indigenous communities in Afrika that are regenerating themselves purposefully to facilitate the integration of Maatubuntujamaas in the Diaspora. These Maatubuntujamaas are a form of non-territorial autonomy whereby we as a people build autonomous institutions of self-governance focusing on areas of Afrikan Heritage Community Self-Repairs such as education, healthcare, and community cooperative enterprise, for example.

Establishing Maatubuntujamaas is a Afrikan Heritage Community self-repairs effectuating work-in-progress for the holistic regeneration of Afrikan communities; mindful of the fact that such Afrikan communities at present exist in the UK as a multiplicity of different and sometimes even conflicting nation-state, ethnic, racial, class, gender, age and other socio-cultural configurations brought from all over the World; therefore, this Maatubuntujamaa regeneration of Afrikan communities is being done in such a radical changemaking way and manner of Intersectionality so as to enable the Pan-Afrikan Reparatory Justice development, out of their multifariousness, of a one distinct new type of Afrikan communion of people to serve as a living prototype of the component bodies of the future Maatubuntuman Pan-Afrikan Union of Communities throughout the continent and Diaspora of Afrika.

Global Majority Vs: A Reparatory Justice Case of Law as Resistance for Planet Repairs

Posted on May 2, 2021 by STOP THE MAANGAMIZI

On the 1 May 2021, Pan-Afrikan youth commemorated the anniversary of the 1 May 1820 legal lynching of William Davidson, through the British courts of the enslavers of his Afrikan people, resulting in his murder by hanging and subsequent beheading by the British State, by launching a class-action to redress such harms of the Maangamizi with a historic case of Reparatory Justice for Planet Repairs utilising Law as Resistance known as the Global Majority Vs the UK Government Campaign.

William Davidson was the son of a formerly enslaved Afrikan woman born in Jamaica and the Scottish Attorney General of Jamaica. At the age of 14, against his mother’s wishes, he was sent to Glasgow to study law. He rose to become one of the pioneering leaders of not only the Trade Union Movement but also the Spencean wing of the emergent Peoples Revolutionary Democratic Movement for the transformation of Britain and its Empire into a true commonwealth of emancipated nations pursuing agrarian revolution that would seize back all stolen lands, redistribute them to everyone and thereby transform the world. Such land redistribution and agrarian repairs were intended to be done in such ways of environmental justice as would result in what today we refer to as ‘Planet Repairs as the Pan-Afrikan Reparations Coalition in Europe (PARCOE) brought into conceptualising highlighting the interconnections between reparatory justice, environmental justice and cognitive justice.

‘May Day Garland’ hand-coloured etching, showing the head of William Davidson and others published by Samuel William Fores,

According to Esther Stanford-Xosei and Dr Nicola Frith, in a co-produced paper for a project known as REPAIRS; Planet Repairs refers to the need to proceed from a standpoint of pluriversality that highlights the nexus of reparatory, environmental and cognitive justice in articulating the need to repair holistically our relationship with, and inseparability from, the earth, environment and the pluriverse giving due recognition to indigenous knowledges in contrast with western-centric Enlightenment ideals that separated humanity from nature and thereby justified exploitation for capital accumulation.

Choosing to open the Afrikan Liberation Awareness Month activities from the 1st May 2021 with a Pagya strike of positive action and also to highlight the two year anniversary since the UK Parliament declared a climate emergency, three young people, Adetola Onamade, 24, Marina Tricks, 20 and Jerry Amokwandoh, 22, two of whom are from our Afrikan heritage Communities, working with the climate litigation charity Plan B and ourselves in the Stop The Maangamizi: We Charge Genocide/Ecocide! Campaign (SMWeCGEC), served legal proceedings on the UK Prime Minister, Boris Johnson, the Chancellor, Rishi Sunak and the Energy Minister, Kwasi Kwarteng, over the Government’s failure to honour its Paris Agreement commitments. The terminology of Planet Repairs is used by Claimants Adetola Onamade and Jerry Amokwandoh in their witness statements and publicity materials about the Global Majority case.

The following statement was issued by the Claimants:

Today we filed our claim as people of the Global Majority in solidarity with all communities resisting and suffering the violence of UK and Euro-Amerikan imperialism.

Today also marks the inauguration of Afrikan Liberation Awareness Month as well as International Worker’s Day. While the UK continues to claim international leadership in global justice, its inaction on the climate of injustice, its financial support of corporations responsible for our trajectory of genocide and ecocide, and the continuation of the Maangamizi, make us all complicit in the destruction of the Global South, colonised peoples everywhere, and the marginalised workers of the Global North. The UK must now respond to its criminal failure to safeguard our rights and the rights of our families in the Global South.

We demand the implementation in domestic law of the Paris Agreement. The domestication of international law obligations. Stopping the harm and funding repair in order to uphold Global Majority rights to life, family, self-determination, and the internationally recognised right to remedy and reparation.

All Afrikan Lives Matter, Global Majority Rights Matter.

This must include the killing of BOTH bills, the end to the selling of weapons of mass destruction, no more billions in Nuclear Weapons, and funding people led initiatives for community and Planet repairs.

GlobalMajorityvsUKGov

@GlobalMajorityV

Follow and support our action to stop the harm and fund repair.

The Government will have to reply by June as the battle continues

Aluta continua
Blessings, love, and guidance

The following video explains the rationale for the case by the Claimants

What is the role of the SMWeCGEC in the Global Majority Vs UK Govt case and campaign?

Our role as the SMWeCGEC in this collaboration is to apply our expert knowledge and practical organisational experience in indigenous Afrikan knowledge, culture, concepts, symbols, methods and traditions of justice, in harmony with critical legal praxis, to the law as resistance development of the Global Majority V UK Government case and campaign. Our modus operandi entails utilising our scholar-activist expertise of guerrilla-intellectualism in ensuring that this legal action develops law as resistance, in its Pan-Afrikan revolutionary perspective, to support using action-learning experiences from the centuries of rebellion against genocide and ecocide by Afrikan and other Global South Communities of Resistance in link with Communities of Resistance throughout the Global North; doing so in defence of Human, Peoples and Mother Earth rights. The SMWeCGEC will also ensure that such extra-legal efforts of law as resistance harmoniously complements the conventional legal aspects of the case, in terms of advocacy in the courts.

Since the 2003 Black Quest For Justice Campaign (BQJC) legal & extra-legal Strategy of Pan-Afrikan Reparations for Global Justice supported by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), the Black United Front (BUF), the Global Afrikan Congress (GAC) [between the years 2002-2003], and the International Front for Afrikan Reparations (IFAR), there has not been a reparations case initiated in the UK. The Global Majority case and campaign builds on the BQJC-led one by seeking to hold the British Government to account for the the crimes of genocide and ecocide that it is perpetrating and complicit in today as a key aspect in compelling a cessation of violations and guarantees of non-repetition of what we in the SMWeCGEC recognise as being the Maangamizi; all of which are necessary prerequisites for holistic repairs that will fruitfully result in our victorious building of MAATUBUNTUMAN in UBUNTUDUNIA*. The Claimants are very clear this is not just about what they and their immediate families are experiencing here in the UK, but also the harms that are being meted to their extended families and communities worldwide, especially in Afrika, Abya Yala, Asia and other parts of the Global South (read their witness statements linked below). This is a reparations case with a difference; it combines the struggles for holistic reparatory justice as a result of the impact of the Maangamizi on Afrikan Heritage and other communities with that of environmental and cognitive justice.

The Claimants have innovatively utilised law as resistance which seeks to hold the UK Government to account for its failure to honour its international obligations to implement the Paris Agreement; arguing that such failure violates their rights to life and to family life, which are protected by Articles 2 and 8 of the European Convention on Human Rights (ECHR). The Claimants further argue that while the UK Government’s climate failures threaten us all, they as young people, with families in the Global South are exposed to disproportionate and discriminatory impacts and risks pointing out that the UK Government’s complicity in the climate crisis also breaches ECHR Article 14, the prohibition of discrimination.

The case recognises that we cannot just seek to be compensated, outside of a wider strategy to stop the harms of the Maangamizi, redistribute ill-gotten gains and resource the self-repairs that our communities all around the world are working on. This approach takes into consideration the SMWeCGEC’s aim of catalysing the mobilisation and self-organisation of advocates for ‘Stopping the Maangamizi’ as a force within the International Social Movement for Afrikan Reparations, (ISMAR) as the first step to redressing the crimes and repairing the harms of the Maangamizi.

THE SMWeCGEC also has the role of liaising between the Global Majority Vs the UK Government campaign and the emergent formation of support for its case called the MAATUBUNTUSAFO Pan-Afrikan Global Network of Communities of Resistance which includes the MAATUBUNTUMITAWO-Global Afrikan Family Reunion International Council, Movement for the Survival of the Ogoni People (MOSOP), the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration, the KIZEZEMEGBA LIKPORKPEKPE of the Kideame of Avatime, the HEDZOLEHEWAMI GaDangme Association for Pan-Afrikan Community Regeneration, the POLONIACOWAWYA Network of Abya Yala, among others.

SMWeCGEC Guidance by Way of a Call to Action

Despite the fact that the courts are becoming a critical site of resistance against climate breakdown and ecocide, we in the SMWeCGEC believe that it is equally important to wage this fight for governmental accountability in the international courtroom of public opinion. Upon hearing about this case and campaign, the natural question is, so what has this case got to do with me and what can I do to assist the progress of the campaign? The simple answer is, become an International Court of Opinion Advocate for the Global Majority Vs UK Government campaign, this simply means studying particularly, the extra-legal work on the case, engaging in law as resistance action-learning with the support of the Maangamizi Educational Trust and encouraging others to do the same.

This will also lead to you learning how to demystify law to others and assist them to raise their own legal consciousness to enable them to actively play their global citizenship role in exercising their right to be the actual makers of domestic and international law. Furthermore, you can be actively engaged, in which ever country you reside, in the creation and advancement of domestic and international law, for example, particularly in pressurising to ensure the criminalisation of ecocide and the outlawing of eco-fascism, defending our collective (group) rights to Self-determination and protecting our geopolitical interests as Afrikans. It is important for us to organise within our communities glocally to be the reparatory, environmental and cognitive justice changes we wish to see in terms of Afrikan Heritage Communities taking responsibility for leading in the development of a participatory democratic PEMPAMSIEMPANGO Glocal Reparations Action Plan for Planet Repairs Alternative Progression (PEMPAMSIEMPANGO-GRAPPRAP). Such plans can be developed locally, regionally and internationally through joining or seeking advice to create, wherever you are, units of the PEMPAMSIESAFO Pan Afrikan Reparatory Justice Special Task Action Research Forces (PEMPAMSIESAFO-PARJSTARFs). Your unit can contribute its work to developing, in your own locality, proceedings towards the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ). By the time the APPCITARJ is established it is expected that the Pempamsiempango(s) will form part of the proposals for redress and repair which the UK Government will be compelled to adhere to, according to the dictates of how well we can harness and deploy our own Afrikan People’s Power glocally.

Now, the process itself of developing the Pempamsiempango needs to be one in which Afrikan Heritage Communities of Resistance are able to collectively organise to develop by way of consensus-decision making as part of the institutionalisation of MAATUBUNTUMI Pan-Afrikan Assemblies of Peoples Power (MAATUBUNTUMI-PAPPs) feeding into Global Citizens Assemblies of Peoples Power. These organising mechanisms are ways of contributing to organisational repairs in redressing Afrikan Peoples disempowerment and advancing Substantive Afrikan Representation by way of governance and political repairs that are necessary for the geopolitical restoration of our Afrikan People’s Sovereignty; doing it in such ways that will enable us to deliver to ourselves, as a global superpower, the victorious building of MAATUNTUMAN IN UBUNTUDUNIA.

Developing such mechanisms will redress the democratic deficit and creatively foster self-governance and forms of autonomy which Afrikans within and beyond the UK are self-actualising in their campaigning for Pan-Afrikan Reparations to win Planet Repairs in its Global Justice meaningfulness. This is being done in accordance with the Blackprint of the Handbook of Revolutionary Warfare by Osagyefo Kwame Nkrumah; with emphasis upon the Pempamsiempango planning for Glocal Pan-Afrikan Community Regeneration, by our own People’s ‘Black Power’, of our Community Resistance Zones such as ‘Maatubuntujamaas‘ (Afrikan Heritage Communities for National Self-Determination) in the Diaspora, indivisibly linked organically to ‘Sankofahomes‘ inside our indigenous Afrikan Communities of Resistance throughout the continent of Afrika.

In this regard, that is why we are also utilising pertinent lessons from The Art of War by Sun Tzu, in order to advance in Freedomfighting without physical weapons, under the Spearhead Leadership of our own grassroots community-embedded valiant Pan-Afrikan Organic Revolutionary Guerrilla Intellectuals, both old and young, including the “Beautyful Ones” that are being born, steeled and tempered inside the Pagya of our Ogyataana furnaces (forever-burning flames in Twi) of ever raging Soweto Fire, such as the new breed of eco-warriors emerging from the Global Majority Versus the UK Government court case and campaign.

The significance of the 1976 Soweto Uprising to the Global Majority Campaign is that this generation of Claimants are doing Sankofa and going back to take the rebellion torch of Soweto fire forward.

Further info:

For the Plan B Press Release, see here:
https://planb.earth/wp-content/uploads/2021/05/PR-1-May-2021.pdf

See these press articles:
https://www.theguardian.com/environment/2021/apr/30/uk-students-sue-government-human-rights-climate-crisis
The government is back in court over the climate crisis | The Canary

To meet the Claimants, see their short film here:
https://www.instagram.com/tv/CI6JowBh2nl/?igshid=ne5spl7k598b

The Claim in full is here:
https://planb.earth/wp-content/uploads/2021/04/SFG-FINAL-WITH-FOOTNOTES.pdf

For a case chronology see here:
https://docs.google.com/document/d/1SeEOy-5lVWktvzZG5Ww7uWPbSa-358huJ7D1WdAA4Rw/edit

If you would like to know and discuss more about the contents of this article and the types of action that we ourselves can be taking, please contact the SMWeCGEC Spearhead Team as follows: Email – stopthemaangamizi@gmail.com Tel- + 44 (0) 7956431498.

* Pan-Afrika, and not Eurafrica, should be our watchword, and the guide to our policies”
– OSAGYEFO KWAME NKRUMAH, Africa Must Unite , 1963.

MAATUBUNTUMAN is the name and concept being popularised for the envisaged future Pan-Afrikan Union of Communities by various organisations, networks and campaigns associated with the AMANDLA Global Assemblies of Afrikan People’s Power (AMANDLA-GAAPP), based in Accra, Ghana. Coined from the conjunction of “Maat” (the holistic Justice concept from Kemet, Ancient Egypt), with “Ubuntu” (the Bantu concept of the Communion of Humanity from Southern Afrika) and “Oman” (the Akan concept of egalitarian Polity from West Afrika), MAATUBUNTUMAN is meant to promote the concept of a global Afrikan polity (“Oman”), which is an organic embodiment of “Maat”, and therefore practices “Ubuntu” in relation to her own citizens and the entirety of Humanity, Mother Earth and the Pluriverse. Upon the initiative of the Pan-Afrikan Forum of Ghana (PAFOG) in conjunction with the Pan-Afrikan Reparations Coalition in Europe (PARCOE) and adopted by the Global Afrikan People’s Parliament (GAPP) and the MAATUBUNTUMITAWO – Global Afrikan Family Reunion International Council (GAFRIC), it has been adopted as one of the key rallying objectives of Pan-Afrikan Reparations for Global Justice.

UBUNTUDUNIA (Ubuntu+dunia) is a combined Nguni & Kiswahili word which means a Multipolar World of Global Justice.

Next steps after the passing of the Atonement Reparations Motions

Posted on March 11, 2021 by STOP THE MAANGAMIZI

By now hopefully you have heard about the recent ‘Reparations and Atonement’ motion passed by Bristol City Council on 2nd March 2021, the role of the Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) working with local partner, the Afrikan ConneXions Consortium as well as Afrikan Heritage publicly elected officials in this.

So now that we as the Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) are catalysing advancement of the ‘Afrikan Radical Imagination’ (i.e. the ability to envision and work toward bringing about better and repaired futures) in galvanising processes with a variety of Afrikan Heritage Community stakeholders as well as the support of allies; many of whom are publicly elected officials who we work with to ensure that variations of the ‘Atonement & Reparations for the Transatlantic Traffic of Enslaved Africans’ motions get passed by local and city councils in different parts of the country, the question on so many people’s minds is: where do we go from here?

The Reparations and Atonement 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 PEMPAMSIEMPANGO glocal reparations action-planning process in Bristol is that it asserts the primacy of Afrikan Heritage Communities driving the process glocally through the development of a PEMPAMSIEMPANGO Glocal Reparations Action Plan for Planet Repairs Alternative Progression (PEMPAMSIEMPANGO-GRAPPRAP)

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

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

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

The planning process of developing such a PEMPAMSIEMPANGO, including the facilitation of glocal community hearings should itself be so participatory democratic that it sets the example for and leads into the establishment of the APPCITARJ from the ground-up.

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

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

It goes without saying that our work continues in fulfilling the other SMWeCGEC aims and objectives as found here.

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)

Nehanda_Nyakasikana_et_Sekuru_Kaguvi (2)

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)

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!
#NoReparationsOnADeadPlanet
#CEEIndependents

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).

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