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Tag Archives: Modern Day Slavery

FCO Response to the 2018 ‘Stop The Maangamizi!’ Petition

Posted on January 28, 2019 by STOP THE MAANGAMIZI

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

letter

After sending two letters to the UK Prime Minister Theresa May, requesting a response to the 2018 ‘Stop the Maangamizi!’ Petition and its accompanying letter (which was handed in to the Office of the Prime Minister at 10 Downing Street on 1st August 2018), the letter below is a scanned copy of the response that we received.

The letter from Stephen Townsend in the Multilateral Policy Directorate of the Foreign & Commonwealth Office, dated 19th January 2019, was received by post today. You can find a scanned copy below.

Clearly, more needs to be done on our part, as community members, campaign supporters and advocates as well as other interested parties to ‘up the ante’, so that we do not keep getting such unsatisfactory cut and paste responses. We are reminded by the late Frederick Douglass that: “the limits of tyrants are prescribed by the endurance of those whom they oppress.”

Your constructive suggestions as to what can be done are welcome. Please contact us by emailing stopthemaangamizi@gmail.com or call/message us on 07956431498.

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

 

 

 

Please note, Esther Stanford-Xosei’s address has been redacted

 

img002

 

This is the second page of the letter

 

fco 2019 2

 

 

Posted in AEDRMC, AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTERS, REPARATIONS, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, THE 2018 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, Uncategorized | Tagged Activist Knowledge-Production, Afrikan Diaspora, Afrikan Heritage, Afrikan Heritage Communities, Afrikan Heritage Community for National Self-Determination, Afrikan Reparations, Afriphobia, AHC-NSD, Allies, Anti-Black Racism, Battle of Ideas, Britain's New Colonialism, British Government, Commission of Inquiry, Community Engagement, Community Service, Creative Activism, Critical Dialogue, Ecocide, Emancipation Day, FCO, Foreign & Commonwealth Office, Genocide, Global Afrikan Claim, Glocalism, Grassroots Academia, Grassroots Leadership, Houses of Parliament, International Law, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR Denial, Law & Power, Legal Consciousness, Lobbying, Maangamizi Criminal, Maangamizi Denier, Modern Day Slavery, NothingAboutUsWithoutUs!, Pan-Afrikan Reparations for Global Justice, Public Engagement, Reparations Advocacy, Reparations Arguments, Reparations debate, Reparations March, Reparations Protest, Slavery, SMWeCGEC, SMWeCGEC Petition, Social Movement, Speaking Truth to Establishment Power, Stop the Maangamizi, Substantive Afrikan Representation, UK Reparations Activism | Leave a comment

OPERATION MAANGAMIZI CRIME SCENE EXPOSURE STICKER GUIDANCE

Posted on August 4, 2018 by STOP THE MAANGAMIZI


MAANGAMIZI CRIME SCENE

 

Guidance on how to use your Maangamizi Crime Scene Stickers

 

We all have Maangamizi crime scenes around us!!

These are some examples:

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

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

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

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

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

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

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

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

What you should do:

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

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

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

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

• Post/Tweet/Tag/Share

 

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

Web:
https://stopthemaangamizi.com/

http://www.reparationsmarch.org/

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

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

FB Profile: TheMarch August

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

Twitter:
@Stopmaangamizi
@uk_march

Call/Text/WhatsApp:
07956431498

 

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

 

This slideshow requires JavaScript.

 

 

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

STILL NO TO AN EMANCIPATION EDUCATIONAL TRUST!!!

Posted on August 4, 2018 by STOP THE MAANGAMIZI

 

This slideshow requires JavaScript.

Selected images from the 2018 Afrikan Emancipation Day Reparations March

 

We see that our Afrikan Reparatory Justice efforts in general, and the work of the Afrikan Emancipation Day Reparations March Committee (AEDRMC) in particular, is now beginning to impact on British establishment political thinking; in terms of how to respond to our own community self-repair endeavours and the demands we are making, out of such endeavours, upon others. This is evidenced in the recently published Huffington Post article: ‘In the Wake of Windrush, Marking Emancipation Day is More Important Than Ever‘ by Dawn Butler MP, Shadow Minister for Women and Equalities and Labour MP for Brent Central.

It is encouraging to note that our criticism of the repugnant name of a Slavery Educational Trust which was made in AEDRMC promotional videos here and here has resulted in an attempt to rename such a proposed body to become the Emancipation Educational Trust. This still misses the whole point. Our preference for a name like the Afrikan Anti-Slavery Resistance Educational Trust (AASRET) still holds. It is mind-boggling that even some leading British Labour Party members, including MPs from our own Afrikan heritage communities, are still so engulfed by Afriphobia that they run away from including and explicitly identifying with anything Afrikan in the name of initiatives that are supposed to be about the Afrikan experience. This is even more shocking given that we are in the United Nations International Decade for People of African Descent which has the theme ‘People of African Descent: Recognition, Justice and Development.’ Indeed, there is nothing more unique to the global experience of Afrikan people other than the Maangamizi, (Afrikan Hellacaust) in relation to which this educational trust is being proposed.

So pervasive is this Afriphobia, and so strongly does the British State hold unto it, that it is inherent in the processes of white supremacy racist brainwashing through which all those selected, even from our Afrikan heritage communities,  to serve in various positions of the establishment are infected with it. Hence its prevalence amongst virtually all members of the British State legislature, executive, civil and public services, judiciary, armed forces, police, intelligence and other security agencies.  It appears that not only submission to but an overt display of Afriphobia is a requirement for service in the institutions and agencies of the British State. No wonder it is those selected from our Afrikan heritage communities to serve in these institutions and agencies who appear to exhibit the worst traits of Afriphobic epistemic and structural violence upon Afrikan Heritage Community people. That is why the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) regards all these institutions and agencies of the British State as ‘Maangamizi crime scenes’.

 

vintage-calligraphic-elements-1nyoWZ-clipart

MAANGAMIZI CRIME SCENE

 

The proposed Emancipation Educational Trust will be nothing but another Maangamizi crime scene if it is established with the same intention of avoiding explicit Afrikan identification, whilst seeking to make it simply distortedly flirt with a commoditised form of Afrikan history and experiences. So, we urge Jeremy Corbyn, as leader of the Labour Party and the Party itself to study carefully, the themes and messages, which were promoted on the 1st August Afrikan Emancipation Day Reparations March: ‘Nothing About Us Without Us!: Actualizing the Reparatory Justice Change We Envisage’. It is about time the Labour Party stopped this nonsensical beating about the bush, openly confronts its deeply ingrained Afriphobic racism and seeks to honestly counteract it. This includes taking clear steps to initiate open dialogue with the legitimate grassroots representatives of our Afrikan heritage communities of reparations interest in the UK. Such representatives are clearly known through their visible work in organising endeavours such as the annual Afrikan Emancipation Day Reparations March and its related ‘Stop the Maangamizi!’ campaign activities.

The continuing attempts to evade substantive representation of our Afrikan heritage communities; by bringing members of the Labour Party far removed from such activities and also afflicted with white supremacy racist indoctrination to simply express, their ‘masters’ voices and prejudices in toying with vital matters concerning the survival of Afrikan people in the world today, such as reparatory justice, must be understood as no longer acceptable to us at all. We expect Jeremy Corbyn as leader of the Labour Party, to embrace this firm, non-negotiable standpoint of ours, against all Afriphobic expressions of the Maangamizi as part of the ‘new politics’ he promised Britain, the Commonwealth and the World.

We know Jeremy Corbyn can do better because in his laudable solidarity work for the Anti-Apartheid Movement he displayed some of his best efforts to date of internationalist solidarity with our Afrikan Liberation Struggle. We therefore hope that he will go back to such track-records of his own best practice and do the correct thing once again. The correct thing begins with him taking steps to initiate the dialogue we have been calling for by meeting, to start with, representatives from the Afrikan Emancipation Day Reparations March Committee (AEDRMC), the organisers of the annual 1st August Afrikan Emancipation Day Reparations March and their partners in the SMWeCGEC.

 

In Service

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

Posted in AEDRMC, AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTORS, PREFIGURATIVE POLITICS, REPARATIONS, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, THE 2018 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, Uncategorized | Tagged Afrika, Afrikan Diaspora, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Afrikan Liberation, Afrikan Reparations, Afriphobia, AHC-NSD, Apartheid, BlackVotingCanonFodderNoMore!, British Empire, Community Service, Critical Dialogue, Ecocide, Emancipation Day, Emancipation Educational Trust, GAPP, Genocide, Geopolitics, Global Afrikan People's Parliament, Grassroots Academia, Grassroots Leadership, Grassroots lobbying, Internalised Afriphobia, International Decade for People of African Descent, Jeremy Corbyn, Labour Movement, Labour Party, Lobbying, Maangamizi Criminal, Maangamizi Denier, Marching, Modern Day Slavery, Nothing About Us Without Us!, NothingAboutUsWithoutUs!, Ourstory, People Power, Social Movement, Substantive Afrikan Representation, Theresa May, UN-IDPAD | Leave a comment

RESPONSE TO ‘STOP THE MAANGAMIZI!’ PETITION FROM FCO MINISTER LORD AHMAD

Posted on April 6, 2018 by STOP THE MAANGAMIZI

Tariq Ahmad, Baron Ahmad of Wimbledon

 

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

See the response below from Lord Ahmad of Wimbledon, Minister of State for the Commonwealth and the UN at the Foreign & Commonwealth Office (FCO) and Prime Minister Theresa May’s Special Representative for Preventing Sexual Violence in Conflict to the ‘Stop The Maangamizi: We Charge Genocide/Ecocide!’ Petition. This response was received after the intervention of Heidi Alexander MP for Lewisham East (London) who was lobbied to write to the FCO to seek a response from the relevant FCO Minister.

Previous correspondence can be found here:

https://stopthemaangamizi.com/2018/03/08/stop-the-maangamizi-postcard-advocacy-case-study/

https://stopthemaangamizi.com/2017/08/23/response-from-the-foreign-commonwealth-office-to-the-2017-smwecgec-petition/

 

The address of Esther Stanford-Xosei has been redacted

The address of Esther Stanford-Xosei has been redacted

 

This link includes the response sent to Heidi Alexander MP further to receiving the above response from Lord Ahmad.

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

Posted in INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION | Tagged Afrikan Diaspora, Afrikan Heritage, Afrikan lobby, Afriphobia, British Colonialism, British Government, Commission of Inquiry, Ecocide, GAPP, Genocide, Global Afrikan People's Parliament, Grassroots Leadership, Grassroots lobbying, Hellacaust, International Social Movment for Afrikan Reparations, ISMAR, ISMAR-Building, Labour Party, Maangamizi, Maangamizi Denier, Modern Day Slavery, Movement-Building, Neocolonialism, People Power, SMWeCGE Petition, Social Movement, Stop the Maangamizi | Leave a comment

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

Posted on December 4, 2017 by STOP THE MAANGAMIZI

CLARKE NKRUMAH

 

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

 

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

 

LIBYA COLLAGE

 

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

 

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

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

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

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

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

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

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

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

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

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

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

 

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

 

STM LOGO - RGB-blk-02

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

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

Posted on November 28, 2017 by STOP THE MAANGAMIZI

gaddafi-woman-bodyguard
GADDAFI BODYGUARDS

 

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

 

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

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

 

Kofi Mawuli Klu

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

28/11/17

 

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

 

NKRUMAH IMPERILAISM

 

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

UBUNTUKGOTLA – PEOPLES INTERNATIONAL TRIBUNAL FOR GLOBAL JUSTICE (Ubuntukgotla-PITGJ)

Posted on January 31, 2016 by STOP THE MAANGAMIZI

This article was revised on 29/06/18

Kofi Mawuli Klu 2222 (2)

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“The use of law as one of the most important instruments of our Afrikan struggle for reparations, indeed the need to locate our claim to restitution for the damages caused by gross violations of Afrikan sovereignty must raise immediately for us the essential questions of whose Framework, whose Law and whose Justice“

Kofi Mawuli Klu ‘Charting an Afrikan self-Determined Path of Legal Struggle for Reparations’, A draft paper for presentation to the 11th December 1993 Birmingham Working Conference of the Africa Reparations Movement, UK, 1993

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In the above paper, presented at the African Reparations Movement conference launch in the early 1990’s as a contribution to reparations-movement-building and movement-lawyering, jurisconsult Kofi Mawuli Klu advocates the need for Afrikan people to chart our own self-determined path of legal struggle to enforce and secure reparations. However, this requires decolonisation and repair of the law, legal system and processes. Ahead of his time, Klu asserted the self-rehabilitation and healing in a Fanonian sense that comes about through Afrikans exercising agency in the shaping, making and implementation of international law. This model has subsequently been referred to as international law from below by various legal scholars. Klu affirms seven principles which should be followed in charting an Afrikan self-determined path of legal struggle for reparations. These include:

  1. Demystification of the law.
  2. Developing legal creativity and creativity in applying what has been referred to as the ‘legal imagination‘.
  3. Afrikan popular democratic involvement in the law-making process.
  4. Recognition of the criminal injustice of enslavement, colonisation and neo-colonisation from the perspective of the legal consciousness of Afrikan people.*
  5. Judging the crimes and wrongs of enslavement in accordance with Afrikan law.
  6. Promoting mass adjudication of the Afrikan and other indigenous peoples cases for reparations through grassroots benches of an International Peoples Tribunal on Crimes Against Humanity.
  7. Developing international legal strategies on the formulation and prosecution of the Afrikan case for reparations.

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*Legal Consciousness is the sum of views and ideas expressing the attitude of a group or people toward law, legality, and justice and their concept of what is lawful and unlawful. Legal Consciousness therefore traces the ways in which law is experienced and interpreted by specific individuals and groups as they engage, avoid, or resist the law and legal meanings. Legal consciousness also entails the process by which a group or people concretize their political goals and demands and the means by which they try to give them universal force in the form of laws and policy. It follows that legal consciousness is a form of social consciousness and closely related to political consciousness.

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Building on this unrivaled foresight, the ‘Stop the Maangamizi: We Charge Genocide/Ecocide‘ Petition concludes by stating that it “will also galvanise grassroots work towards establishing glocal sittings of the Ubuntukgotla -Peoples International Tribunal for Global Justice (Ubuntukgotla-PITGJ) as part of a series of actions which will put a full stop, by way of holistic and transformative reparations, to all acts of Genocide/Ecocide against Afrikan people.”

What is an International Peoples’ Tribunal?

An international peoples tribunal is a process initiated by communities and/or civil society groupings which seeks to establish whether a state, international organisation, corporation, or less frequently specified individuals have committed breaches of international law or of another body of law or norms, (such as national law, Afrikan law, indigenous law of peoples’ law); which involves the presentation of evidence and arguments to a body of  people deemed competent to adjudicate on relevant issues in the best interests of the communities themselves, nations or humanity as whole. In light of documentary  and other forms of evidence presented to  tribunal members in formal proceedings, it presents a reasoned set of findings based on an evaluation of such evidence and they can also pass judgements. There is however considerable variation in  in the emphasis and practice of such tribunals which are also described in various terms such as a people’s tribunal, people’s hearing, or  tribunal of conscience.

Seizing back Afrikan people’s power to define, make, shape and advocate for legal strategies and processes in our own best interests and in accordance with Afrikan forms of law and jurisprudence, the term Ubuntukgotla has been chosen to give culturally competent expression to the increasingly popular notion of an international people’s tribunal.

The Ubuntukgotla–PITGJ is a court of peoples humanity interconnectedness. The term is comprised of the Afrikan terms ubuntu and kgotla. A Kgotla is a Tswana traditional institution of participatory democracy, i.e. peoples assembly or court in Botswana which has a number of functions including:

(1) enabling public debate and consultation on policy and legislation;

(2) being a judicial institution in which cases are heard providing access to justice;

(3) soliciting views from the community on government actions and decisions or those of any other interest group; and

(4) facilitating the means to come to an agreement or key issues pertaining to the health and well-being of the community.

The term ubuntu which translates as: “I am because of who we are” is a concept from the Southern Afrikan region which means literally “human-ness”, and is often understood to mean”humanity towards others”. It is also considered, in a more philosophical sense, to mean “the belief in a universal bond of sharing that connects all humanity. In Southern Afrika, ubuntu has come to be used as a term for a kind of humanist philosophy, ethic or ideology, also known as Ubuntuism or Hunhuism propagated in the re-Afrikanisation process of these countries during the 1980s and 1990s.

The Ubuntukgotla–PITGJ is being developed as a site of an activist ‘doing of law’ which also includes knowledge-production and praxis on making, enforcing and implementing just law. Although like other peoples tribunals, it may be perceived as a deviant or even illegitimate ‘institution’ within the institutional landscape of dominant forms of law.

UBUNTUKGOTLA

Civil society (peoples’) tribunals initiated by citizens of conscience and oppressed groups have emerged to fill the normative vacuum created by the gap between the ideals, of justice and access to justice.  In this regard, people’s tribunals are seen as more effectively responding to the failures, exclusions and mendacity of existing domestic and international state and state sponsored institutions apparatuses to provide effective redress for human, peoples and Mother Earth right violations and atrocities committed, despite having formal power and jurisdiction to do so. They do so by: asserting the rights of peoples (and people) to articulate law that is not dependent on endorsements by states for its legitimacy; as well as utilising, interpreting and developing international and other forms of law.

People’s tribunals can critique the content of existing international law where such law perpetuates oppressive power relations. Oftentimes, peoples’ tribunals have resulted in a greater democratisation of international law-making from below and provided additional accountability mechanisms for the exercise of and abuses/misuse of power by states and international organisations. They have been used by many different peoples and special interest groups.

For example, in 1993 the indigenous people of Hawaii developed the Ka Ho‘okolokolonui Kānaka Maoli-Peoples’ International Tribunal Hawai‘i in which the United States and the state of Hawai‘i were put on trial for crimes against the original people of Hawai‘i, the Kānaka Maoli. A video has been made of this tribunal which we recommend you view. It can be found here.

The Ka Ho‘okolokolonui Kānaka Maoli Tribunal features a panel of international judges that was convened to hear the charges, which included genocide, ethnocide, the taking of their sovereign government and the destruction of their environment. The Tribunal judges and prosecutor/advocates came from Japan, Aotearoa (New Zealand), Jordan, Korea, Afrika, the U.S., Puerto Rico and the Cree, Cherokee, Shawnee and Creek nations. It traveled to five islands to see and hear firsthand the words and personal experiences of witnesses, many of whom faced arrest and eviction from native lands. At the end of ten days, the Tribunal called upon the United States and the world to recognise the fact that Hawaian sovereignty has never been extinguished. It also called for the restoration and return of all lands to which Kānaka Maoli have a claim.

Peoples’ tribunals are formed to take up a variety of cases that may fall under the following, sometimes overlapping, categories:

  • Violations by the state of the rights of citizens or residents of that state, including violations of the rights of peoples within that state;
  • Claims of the denial of the right to self-determination;
  • The treatment by regions or groups of states of particular groups of people;
  • Historical injustices such as conquest, enslavement, colonisation and other thematic issues;
  • The role of international organisations, especially international financial institutions, in the regulation of the international and national economic and social systems;
  • The interaction between state law and the violations of the rights of persons by ‘private’ individuals (including corporations) and the responsibility of business, especially transnational corporations, in the violations of human rights.

In most cases, peoples’ tribunals arraign individual states, international organisations, corporations or  combination of these. In some cases peoples’ tribunals ‘put on trial’ named individuals.

See ‘Peoples International Tribunals and International Law‘, edited by Andrew Byrnes, and Gabrielle Simm, Cambridge University Press, (2018) pp. 16-17 for more info.

How will the Ubuntukgotla-PITGJ operate?

As a people’s tribunal, the Ubuntukgotla-PITGJ derives its power from the voices of Afrikan heritage community victims and survivors, and also those of national and international civil societies with relevant knowledge and expertise to establishing and providing evidence on the concrete manifestations of the Maangamizi including the genocide of Afrikan heritage communities. The Ubuntukgotla-PITGJ will have the format of a formal human rights court,however, it is not a criminal court in the sense that individual persons are indicted. In the first instance, the prosecutors will indict the state and institutions of the UK, based on the proofs presented of responsibility for the widespread and systematic crimes against humanity committed in the current phase of the Maangamizi. It is expected that, as support for and the influence of the U-PITGJ grows, it will be also be able to build the capacity to address other instances of genocidal crimes that have been perpetrated on other peoples who have experienced European settler colonialism, conquest and invasion. This is why it is important to recognise the interconnections between the International Social Movement for Afrikan Reparations (ISMAR) and the Peoples Reparations International Movement (PRIM).

The proof presented will consist of documents, audiovisual materials, statements of witnesses and other recognised legal means. The power of the Ubuntukgotla-PITGJ will be to examine the evidence, develop an accurate historical and scientific record and apply principles of international law to the facts as found. It is expected that the chosen judges will produce a verdict based on the material presented and call upon the Government of the UK to realise that so far they have failed to take legal and moral responsibility for the victims. This verdict can also be used as a basis for an United Nations resolution and other actions on these crimes.

How can the Ubuntukgotla-PITGJ contribute to Afrikan people’s empowerment and healing?

  1. By taking as its primary source the voices, experiences, aspirations, demands and visions for reparatory social change of the peoples’ and communities of the violated themselves, from which all other specialist support groups – lawyers, the media, politicians, institutionalised academics, economists, and others – may build upon by utilising their specialist languages for resistance in diverse sites of public judgement.
  2. Through establishing informal but public and ‘judicial’ processes to deal with atrocities committed by States resulting in the moral power and authority of informal quasi judicial processes.
  3. Through giving effect to Afrikan peoples’ voices of judgement, developing and disseminating the often silenced articulations of Afrikan people’s legality as part of a legal strategy of resistance whose contribution is to advance, through the specific language of law, the broader struggles against the violence of the Maangamizi today.

Volunteer researchers required to contribute to a people’s history-making process of securing reparatory justice!

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If you are a law or politics student or have other relevant skills and experience and you are interested in using your knowledge and skills to support Afrikan people’s struggle for holistic redress and secure Afrikan Reparatory Justice, you can become a volunteer researcher. We are looking for volunteer researchers who would like to join the SMWeCGEC research team in preparations for establishing the APPCITARJ and the Ubuntukgotla-PITGJ.

If you would like to get involved, please contact: Afrikan Reparations Transnational Community of Practice (ARTCoP) on artcop.edu@gmail.com or PARCOE on info@parcoe.com or 07751143043.

Support from movement lawyers is also welcome!

If you are a social justice advocate, legal practitioner or cause lawyer and would like to offer pro-bono advice or support to this community-led initiative; are willing to build equitable relationships with people and organisations challenging historical and contemporary injustice; and are prepared to respect the approach of social justice/community lawyering,*please also get in touch as above.

*Community lawyering has many variants: collaborative lawyering, community, lay lawyering, cause lawyering, social justice lawyering, political lawyering, critical lawyering, rebellious lawyering, movement-lawyering etc. The common thread among them is that the clients, not the lawyers, play a central role in resolving the issues that have an impact on their opportunities to succeed. It is: lawyering that is community-located, community-collaborative, community-directed and based on the collaboration of lawyers, clients and communities in which they live; and transforming law and lawyering to address the inequalities experienced by subordinated and underserved groups. The legal system in the UK and other Westernised countries is very individualistic. It tends to atomise and depoliticise disputes, which work against a community organising model. Furthermore, the facilitation of individual rights has not benefited the long-term needs of communities, especially impoverished communities, especially where such impoverishment is as a result of intergenerational injustice. The Sargent Shriver National Centre on Poverty Law (USA) defines “community lawyering” as a “process through which advocates contribute their legal knowledge and skills to support initiatives that are identified by the community and enhance the community’s power.”

Similar to the different schools of thought in community organising, community lawyering has many different strains. However, what sets lawyers who adopt community lawyering apart from each other boils down to their answers to the following three questions: Who do you work with? What do you do for them? And how do you work together? Similar to community organising, the answers to these questions vary depending on the political orientation of the lawyer and the theory of social change they ascribe to. By combining legal recourse and community organising, it is possible to utilise “community lawyering” as a social change strategy.” This approach engages lawyers who are prepared to de-emphasise litigation as the primary tool for advancing social justice. Instead, community lawyering encourages such lawyers, in collaboration with communities, their groups, activists and organisers, to critically and creatively examine non-traditional forms of advocacy such as facilitative leadership, institution-building, community organising, collective action and other grassroots actions including strategic litigation, media events, community education workshops and public demonstrations. This is done as a way of addressing the legal and non-legal problems of their clients.

Community lawyering can also be described as a more participatory process that fosters collaboration between lawyers and their community (group) clients, rather than fostering—if not perpetuating—the dependency that most clients have on their lawyers to solve their legal problems in a conventional lawyer-client relationship. 
The role of a “community lawyer” entails working in partnership with one’s community clients and utilises multiple forms of advocacy, to address their individual as well as systemic problems. Community lawyering practitioners recognise that their clients are partners—not just in name—but in leadership, control and decision-making. Through collaboration, lawyers can support Afrikan Heritage Community groups in building their own resources and community capacities to advance their own interests in effecting and securing reparatory justice in a self-determined and self-directed manner.

Another critical component of community lawyering is creating race-conscious cultural competence—a set of beliefs, values, and skills built into a structure that enables one to negotiate cross-cultural situations in a manner that does not force one to assimilate to the other. The goal of race-conscious community lawyering is to support lasting structural and systemic changes that will bring about holistic reparatory justice for racialised groups.

Movement-lawyering is a specific form of community lawyering but the lawyers work in collaboration with grassroots movements. This lawyering recognises that community members and organisers have expertise that should be valued. In fact, movement lawyers should also be engaged in a process of political study and growth collectively with movement-organisers that are aligned with particular community struggles. Here are some tips for lawyers that are aligned with movements and are particularly relevant to how lawyers can best support communities, their activists and organisers who are engaged in reparatory justice struggles as part of the ISMAR.

Posted in AFRIKAN HELLACAUST, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, PREFIGURATIVE POLITICS, PRIM, REPARATIONS, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, THE 2018 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, UBUNTUKGOTLA/PITGJ | Tagged Afrika, Afrikan law, Apartheid, British Empire, Cause Lawyering, Ecocide, Epistemic Justice, Extra-Legal Activism, Genocide, Geopolitics, Global Justice, Ho‘okolokolonui Kānaka Maoli, International Law, International Law From Below, ISMAR, Kgotla, Law & Power, Law From Below, Legal Consciousness, Legal Imagination, Modern Day Slavery, Movement Intellectuals, Movement Lawyering, Neocolonialism, Pan-Afrikan Reparations 4 Global Justice, People Power, Peoples Law, Peoples Tribunal, Repairing the Law, REPARATIONS, Reparatory Justice, Resisting Unjust Law, Social Justice Lawyering | Leave a comment

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