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Stop the Maangamizi Campaign Briefing On UK Government Response to Written Question on the APPCITARJ Asked by Baroness Bennett

Posted on December 2, 2020 by STOP THE MAANGAMIZI

Stop the Maangamizi Campaign Briefing Note On UK Government Response to Written Question on the All Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) Asked by Baroness Bennett of Manor Castle, Green Party Life Peer [1]

This briefing, which has been shared with members of the Green Party, is our Stop the Maangamizi Campaign position informed by the ‘Law Repairs’ perspective of reparatory justice pertaining to the Law as Resistance strategy we utilise in our critical legal praxis. This comes from the school of jurisprudence to which our critical legal scholar-activists of the International Social Movement for Afrikan Reparations (ISMAR) belong and is also informed by a social movement-lawyering approach.

One definition of movement lawyering put forward by University of California legal expert Betty Hung is a practice which “supports and advances social movements as the building and exercise of collective power, led by the most directly impacted, to achieve systemic, institutional and cultural change”.[2] Movement lawyers maintain a sustained commitment to social movement goals and collaborate with mobilised social movement groups and organizations over time to achieve them; in ways which support grassroots organising and help build the power of the people to bring about forms of redress and solutions to the issues and challenges they face.

The SMWeCGEC was consulted on the following question pertaining to the establishment of the APPCITARJ asked by Baroness Bennett (Green Party) in the House of Lords.

United Nations: Peace Keeping Operations – Question for Foreign, Commonwealth and Development Office, UIN HL10267, tabled on 12 November 2020

Re: Response from Lord Ahmad of Wimbledon

The ‘Basic Principles and Guidelines on the Right to a Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law’[3] (hereafter referred to as the Basic Principles) has alternatively been referred to as the UN Framework on Reparations in Green Party documentation. The Basic Principles encapsulate international best-practice standards on reparations at domestic and regional levels. Both international humanitarian law and human rights law are the product of treaties and customary international law, as well as of general principles of law – all of which are sources of international law.

The preamble to The Basic Principles state:

Emphasizing that the Basic Principles and Guidelines contained herein do not entail new international or domestic legal obligations but identify mechanisms, modalities, procedures and methods for the implementation of existing legal obligations under international human rights law and international humanitarian law which are complementary though different as to their norms.

It is the view of the Stop the Maangamizi Campaign that Afrikan Heritage Communities have been and continue to be victimised by the legacies of Afrikan enslavement, colonisation and neocolonialism and recognise the position of Human Rights Watch (HRW) in its ‘Approach To Reparations’ (2001) that:  

…The descendants of a victim of human rights abuse should also be able to pursue claims of reparations. That is, the right to reparations should not be extinguished with the death of the victim but can be pursued by his or her heirs.”

Accordingly, the Stop the Maangamizi Campaign has developed its campaign for accountability cognisant of the HRW Position:

For these practical reasons, when addressing relatively old wrongs, we would not base claims of reparations on the past abuse itself but on its contemporary effects. That is, we would focus on people who can reasonably claim that today they personally suffer the effects of past human rights violations through continuing economic or social deprivation.

HRW go on to state:

A group’s ability to identify a wrong to its ancestors would not in itself be enough to claim reparations (although under traditional human rights law its members could pursue claims for abuses against themselves). The group would also have to show continuing harm to itself from those past abuses. This focus on contemporary effects, in our view, provides a firmer and more appealing moral footing for discussions about reparations for old abuses…this approach concentrates on those people who continue to be victimized by past wrongs and seeks to end their victimization.

Re: Lord Ahmad’s statement:

As implied by its title, this addresses reparation for individuals for gross or serious violations of human rights law or international humanitarian law.

The preamble to the Basic Principles also state:

Noting that contemporary forms of victimization, while essentially directed against persons, may nevertheless also be directed against groups of persons who are targeted collectively.

Art. 8 of The Basic Principles state:

Victims are persons who individually or collectively suffered harm, including physical or mental injury, emotional suffering, economic loss or substantial impairment of their fundamental rights, through acts or omissions that constitute gross violations of international human rights law, or serious violations of international humanitarian law. Where appropriate, and in accordance with domestic law, the term “victim” also includes the immediate family or dependants of the direct victim and persons who have suffered harm in intervening to assist victims in distress or to prevent victimization.

The Basic Principles therefore relate to individual and collective victims in that the notion of ‘victim’ includes individual (direct and indirect victims), their families and communities.

Whilst a significant amount of international human rights bodies have utilised reparations jurisprudence  pertaining to victimisation directed at individuals, it is also recognised that victimisation may be directed against groups of persons who are targeted collectively and therefore have the right to seek collective redress. Moreover, International law recognises the rights of individuals to exercise certain rights in community with others.

 A different concept from that of rights of ‘groups as collective entities’ are the rights of ‘groups of individuals’, such as in the case of international treaties and declarations concerning ‘minorities’. Art. 3(1) of the Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities [4] states that: “Persons belonging to minorities may exercise their rights, including those set forth in the present Declaration, individually as well as in community with other members of their group, without any discrimination”.


Similarly, Art. 3(2) of the European Framework Convention for the Protection of Minorities [5] states: “Persons belonging to national minorities may exercise the rights and enjoy the freedoms flowing from the principles enshrined in the present framework Convention individually as well as in community with others”. Finally, Art. 27 of the International Covenant on Civil and Political Rights speaks of the right of persons belonging to minorities to exercise their rights “in community with the other members of their group”.[6]

The dangers posed by the weaknesses of absolutizing the understanding of victims as merely individuals are raised in the following observations in the Practitioners Guide for ‘The Right to a Remedy and Reparation for Gross Human Rights Violations’:

However, it should be clarified that not all international or regional human rights systems have exactly equivalent definitions of the term victim of human rights violations and persons entitled to reparation. Indeed, in some cases, while a person is not considered a victim, he or she may nevertheless have suffered harm and be entitled to reparation. Also, persons who have suffered harm may be considered victims in one system while not in another, but be entitled to reparation in both. In other words: the notion of victim may be narrower than the notion of persons entitled to reparation. This is reflected in Article 41 ECHR and Article 63 ACHR, which, for the purpose of reparation, do not speak of ‘victims’ with regard to this particular obligation of reparation, but of ‘injured party’. The differentiation is not reflected in Principle 8 of the UN Principles on Reparation, which defines victims from the perspective of those entitled to reparation, thus adopting a wide definition of the term victim.[7]


On Retroactivity

Re: Lord Ahmad’s Statement:

These bodies of law are not retroactive.

Art. 6 & 7 of the Basic Principles state:

IV. Statutes of limitations

6. Where so provided for in an applicable treaty or contained in other international legal obligations, statutes of limitations shall not apply to gross violations of international human rights law and serious violations of international humanitarian law which constitute crimes under international law.

7. Domestic statutes of limitations for other types of violations that do not constitute crimes under international law, including those time limitations applicable to civil claims and other procedures, should not be unduly restrictive.

The basis for the demand of the International Social Movement for Afrikan Reparations (ISMAR) for the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) [8] is because of crimes recognised under the Rome Statute of the International Criminal Court (which the UK Government signed on 30 November 1998); [9] such as the crime of genocide and crimes against humanity as articulated by the Stop the Maangamizi: We Charge Genocide/Ecocide! Campaign and its petition.[10]

Morally speaking, one cannot impose a statute of limitations on a claim for reparations when the British Government has impaired the ability of victimised Afrikan Heritage Communities to pursue a claim or when the said government continues to deny the claims and rights of Afrikan Heritage Communities to reparations. In this regard, the response received in 2018 by the Stop the Maangamizi Campaign [11] from Lord Ahmad, on behalf of the British Government (“We do not believe reparations are the answer”) is instructive here.

The fact of the matter is, irrespective of the intention of those framing international laws such as the Rome Statute of the International Criminal Court and negotiating UN agreements such as the Basic Principles, it is the right of all groups and communities to self-determinedly apply law in their own interests, in consonance with the best interests of all humanity.

The breaking of treaties and other agreements made by colonising authorities in various ways with Indigenous communities which trample upon the rights of these communities and violate law, order and justice as designed for themselves in exercise of their sovereign right to self-determination, must also be given recognition. Such long overdue recognition, in the light of cognitive justice, demands acceptance as legitimate parts of international law in all its forms, the self-designed systems of law, order and justice of Indigenous communities; meaning communities that have suffered colonisation and still have various forms of neocolonialism subjugating them, at present, to settler occupation, robbery of sovereignty and denial of their independent peoplehood. This is what we in the ISMAR regard as the ‘Law Repairs’ of holistic reparatory justice.  

On Gross and Serious Violations

According to the Practitioners Guide for ‘The Right to a Remedy and Reparation for Gross Human Rights Violations’:

The Basic Principles do not define either ‘gross violations of international human rights law’ or ‘serious violations of international humanitarian law’. Although not formally defined in international law, ‘gross violations’ and ‘serious violations’ denote types of violations that affect, in qualitative and quantitative terms, the most basic rights of human beings, notably the right to life and the right to physical and moral integrity of the human person. It is generally assumed that genocide, slavery and slave trade, murder, enforced disappearances, torture or other cruel, inhuman or degrading treatment or punishment, prolonged arbitrary detention, deportation or forcible transfer of population, and systematic racial discrimination fall into this category. Deliberate and systematic deprivation of essential foodstuffs, essential primary health care or basic shelter and housing may also amount to gross violations of human rights. In international humanitarian law, ‘serious violations’ are to be distinguished from ‘grave breaches’. The latter refers to atrocious violations that are defined in international humanitarian law but only relating to international armed conflicts. The term ‘serious violations’ is referred to but not defined in international humanitarian law. It denotes severe violations that constitute crimes under international law, whether committed in international or non-international armed conflict. The acts and elements of ‘serious violations’ (along with ‘grave breaches’) are reflected in article 8 of the Rome Statute of the International Criminal Court under ‘war crimes’.[12]

It is also important to highlight the fact that these crimes against humanity, including  crimes of genocide and ecocide, committed by state and corporate bodies of European imperialism were recognised as crimes not only by Afrikan people but also by peoples of conscience within European countries and their overseas settler colonial communities. In addition, these crimes were resisted. Such resistance resulted in mass movements, like the abolitionist and anti-colonial movements in Europe and other parts of the Global North in solidarity with and involving Indigenous and other communities of resistance throughout the world. That is why it is incorrect to say that such crimes against humanity represented the national will of peoples in Europe. It is noteworthy that this national will reflecting the conscience of the majority in these countries often denounced the genocide and ecocide crimes of the minority ruling classes who abused state power to perpetrate such crimes  that stained the national honour of these countries as dissenting voices in these societies have always pointed out.

On the Human Rights Act

Re: Lord Ahmad’s Statement:

If a UK citizen’s rights are violated, they have recourse to remedy and reparation through the Human Rights Act 1998 (HRA), which gives further effect to the European Convention on Human Rights. In particular, section 8 HRA states that “In relation to any act (or proposed act) of a public authority which the court finds is unlawful, may grant such relief or remedy, or make such order within its powers as it considers just and appropriate”. There are no plans to establish an inquiry into section 8 HRA.

The Human Rights Act 1998 aims to “bring rights home”, so that Convention rights can be enforced in the UK courts rather than having to go to Strasbourg. However, narrow interpretations of the Human Rights Act which are in contravention of the letter and spirit of the Act itself, must not be used to defend the indefensible. What is being requested is for the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ), not an inquiry into section 8 of the HRA.

The Stop the Maangamizi Campaign has done some thinking and undertaken consultations on what the terms of reference for the APPCITARJ could be; these are included in the ‘Backgrounder About The All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice’.[13]

The Stop the Maangamizi Petition reiterates the point that the demand for the APPCITARJ is necessary “to advance the process of dialogue from the ground-upwards, with the British State and society on Reparatory Justice”.

Art. 11 of the Basic Principles explains:

Remedies for gross violations of international human rights law and serious violations of international humanitarian law include the victim’s right to the following as provided for under international law:

(a) Equal and effective access to justice;

(b) Adequate, effective and prompt reparation for harm suffered;

(c) Access to relevant information concerning violations and reparation mechanisms.

The European Court has held that the failure to conduct an effective investigation into credible allegations of human rights violations may violate the right to an effective remedy of the victim and/or their relatives.[14]

Suggested Follow-Up Question

From this briefing we in the Stop the Maangamizi Campaign suggest Baroness Natalie Bennett can pose a follow-up question along the following lines:

To ask Her Majesty’s Government, will it now, in connection with the International Decade for People of African Descent, recognise the importance of an inquiry into reparatory justice for tackling the legacies of Afrikan Enslavement such as Afriphobia, colonisation and neocolonialism, with holistic measures, including redressing the climate and ecological crises in ways that ensures that the voices of Afrikans and their descendants are properly heard and Planet Repairs delivers global justice to all.

Esther Stanford-Xosei, Coordinator General, Stop The Maangamizi: We Charge Genocide Ecocide Campaign (SMWeCGEC)

30/11/20

There are two ways of seeing and interpreting international legal transformation – from above as most lawyers do when they focus on formal sources, judicial opinions, and treaties exclusively – or from below when we focus on the lived experience of ordinary people with international law when they encounter international institutions, frame their demands in international legal terms, and network for influencing international or domestic policy.

Balakrishnan Rajagopal, International Law From Below, 2005

[1] https://questions-statements.parliament.uk/written-questions/detail/2020-11-12/hl10267

[2] Movement Lawyering as Rebellious Lawyering by Betty Hung
https://www.law.nyu.edu/sites/default/files/upload_documents/Betty%20Hung%20–%20Movement%20Lawyering.pdf

[3] https://www.ohchr.org/en/professionalinterest/pages/remedyandreparation.aspx 

[4] https://www.ohchr.org/en/professionalinterest/pages/minorities.aspx

[5] https://www.coe.int/en/web/conventions/full-list/-/conventions/rms/090000168007cdac

[6] https://www.ohchr.org/en/professionalinterest/pages/ccpr.aspx 

[7] Universal-Right-to-a-Remedy-Publications-Reports-Practitioners-Guides-2018-ENG.pdf (icj.org)

[8] https://stopthemaangamizi.com/2020/10/17/about-the-all-party-parliamentary-commission-of-inquiry-for-truth-reparatory-justice-appcitarj/ 

[9] https://www.legislation.gov.uk/ukpga/2001/17/contents

[10] https://www.change.org/p/stop-the-maangamizi-we-charge-genocide-ecocide

[11] https://stopthemaangamizi.com/2018/04/06/response-to-stop-the-maangamizi-petition-from-fco-minister-lord-ahmad/

[12] https://www.icj.org/wp-content/uploads/2018/11/Universal-Right-to-a-Remedy-Publications-Reports-Practitioners-Guides-2018-ENG.pdf p Xii 

[13] https://stopthemaangamizi.com/2020/10/17/about-the-all-party-parliamentary-commission-of-inquiry-for-truth-reparatory-justice-appcitarj/ 

[14] Aksoy v Turkey, ECtHR, Judgment of 18 December 1996, Reports 1996-VII,paras 95-100.

Posted in ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, Uncategorized | Tagged APPCITARJ, Cognitive Justice, Crimes Against Humanity, Ecocide, Genocide, Green Party, Human Rights, Human Rights Act, Human Rights Watch, Law as Resistance, Legal Repairs, Maangamizi Crimes, Movement Intellectuals, Movement Lawyering, Movement-Building, Peoples Rights, Rome Statute, Social Movement, UN Principles & Guidelines on Reparations, We Charge Genocide/Ecocide! | Leave a comment

Backgrounder: About The All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ)

Posted on October 17, 2020 by STOP THE MAANGAMIZI

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This article was updated on 07/08/17, 27/06/18 and 17/10/20 from when it was originally published in 2015

 

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“The damage sustained by the Afrikan peoples is not a thing of the past, but is painfully manifested in the damaged lives of contemporary Afrikans from Harlem to Harare’ in the damaged economies of the Black World from Guinea to Guyana from Somalia to Suriname.”

Abuja Proclamation of the First Conference on Reparations for Enslavement, Colonisation & Neocolonisation, 1993

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No exact template or model exists for the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ) in that it will have to be shaped in a way that meets the needs and aspirations of Afrikan Heritage Communities that have been enslaved, colonised or otherwise oppressed by the British Empire and/or the current British State. However, our vision is that the APPCITARJ will consist of British and European Parliamentary Commissions established with representation from the political parties in these parliaments and thy will hear our submissions as Afrikan Heritage Communities who have been impacted by the Maangamizi (Afrikan Hellacaust of chattel, colonial and neocolonial enslavement). This is an example of the revolutionary use of reform in that we are tactically seeking to use establishment institutions and some of their processes to achieve some of our revolutionary objectives for reparatory justice social change and transformation.

For us in the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC), this is not about taking our individual and collective cases to parliamentarians for those parliamentarians, on their own, to decide on the merits of our individual/family/people’s case and to make final judgements about what the outcomes should be. In our view, this adjudication function can best be achieved by the establishment of the Ubuntukgotla – Peoples International Tribunal for Global Justice (PITGJ) in which representatives of our people and other peoples who have experienced European colonialism, enslavement and genocide become the judges using law from our various people’s legal traditions. Rather, the establishment of the APPCITARJs, at the levels of the Westminster Houses of Parliament and the European Parliament, are a tactic to facilitate widespread evidence gathering which reveal facts about the magnitude of the Maangamizi and for the public dissemination of that evidence as part of the battle to win hearts of minds and influence public opinion to support our people’s cause.

It is therefore important for the proposed APPCITARJ to seek an appropriately weighted balance between an individualized approach that places victims and perpetrators at the centre of the process and recognising as well as redressing the impact of the Maangamizi on whole collectivities. However, this requires a focus on tackling the systemic aspects of the Maangamizi and examining the role of institutions, structures of legitimisation and governance in its continuance. In this regard, we are keen to ensure that the systemic aspects of the Maangamizi are no longer hidden from scrutiny or public accountability.

 

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“We call upon the British state to honour the need and right of the descendants of the enslaved to speak in a public forum, provide testimony and evidence of how the legacies of enslavement are resulting in continued human and peoples’ rights violations, impaired quality of life and the ensuing destruction of the essential foundations of life for Afrikan people today.”

SMWeCGEC Petition

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Dissemination of such evidence in the arena of the British public will compel the majority of the British public to agree with us that there is an overwhelming case for their criminal ruling classes to answer. In effect, we want our people to have a ‘hearing’ and to speak to the public, (court of public opinion) through the British Parliament. This entails exposing the evidence to the glare of the public and utilising various forms of media who will be reporting on the proceedings to influence public support for our cause of Afrikan Reparatory Justice. According to the 2005 United Nations Basic Principles and Guidelines on the Right to A Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law, an essential aspect of reparations include, among other measures: investigation of the facts, official acknowledgement and apology, receipt of answers; an opportunity for victims to speak in a public forum about their experiences and to have active involvement in the reparative process. We are therefore seeking to ensure that our people’s testimonies will bring to light all the gory details that the British public has not been allowed to hear; has been denied true education about; and that we too have not been allowed to narrate on platforms with official legitimisation.

 

YOUTH PLARDS

 

This parliamentary and extra-parliamentary process will create the opportunity for a diverse collectivity of Afrikan voices, from all over the world, to speak to the Maangamizi crimes of the British Empire, the British State and its ruling classes, by providing public testimony about our family and people’s case, as we see it. Once these testimonies of ordinary people, as well as the various research and other forms of documentation of the Maangamizi that exists, are being heard over and over again, clarity will dawn on the British public.

Ultimately, we are seeking to ensure that our combined evidence, voiced, recorded and reported from the UK and European Parliaments, paints the horrific truth of the culprits crimes. This is an opportunity we have never been given. Once the British public have heard the whole truth, it will be easier for us to win them over to our side; to publicise who the main culprits are ; and elucidate the harm that their deception over the years has done not only to Afrikan Heritage Communities, but also to the British people as a whole. This spark-rippling process will in itself compel the majority of those conscientious members of the British people to join us all in movement-building to stop the harm and repair the damage being done to themselves, and to others, in their name. So what will be a just retribution in terms of holding such perpetrators to account? One form of retribution is to strip the criminals of their ill-gotten wealth and status (“Expropriate the Expropriators!) and reclaim our wealth for Reparatory Justice Redistribution.

 

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A large part of our people’s case for compensation is that this is unjustly obtained intergenerational wealth includes the wealth that which we as Afrikan Heritage Communities, are historically owed and have been denied, in addition to what is being stolen from and owed to our contemporary generations. We therefore advocate that we must have out of that redistributed wealth, all that we need to repair our own selves i.e. Afrikan Community Self-Repairs*. Although, we concede that the majority of British people deserve some of that wealth from their ruling classes in terms of wealth that has also been stolen from them over the years. Practically, this is how we see that external compensation in the form of the just redistribution of our people’s wealth will be secured.

 

*Afrikan 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 communities, 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.

 

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“The inheritance of rich people’s wealth by their children should stop. The expropriators should have their wealth expropriated and redistributed“

Arundhati Roy

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So for us, the strategic purpose of the APPCITARJ is to divorce the masses of the British public from aligning with their ruling classes in order that they can once again be on the right side of history (as were many of their abolitionists);  in collaborating with us to strip their ruling classes of their ill-gotten wealth and other gains and collaborate with us to secure its redistribution.

One of the greatest challenges for transformative reparatory justice change processes and mechanisms is  addressing not only the histories of acts of Maangamizi dispossession and violence, but also those of structural violence, where power relations are manifest through the systematic and collective violation/s of economic, social and cultural rights. In many contexts, racialised and otherwise marginalised populations, particularly those of Afrikan heritage, are often systematically excluded from community development initiatives as well as often being denied full participation and substantive Afrikan Heritage Community representation in social, economic and political life.  So the way other commissions of inquiry or truth commissions have interacted with ‘victims’ of these harm causing violations; such as receiving testimony, writing histories of victimization in such a way that assists such groups to recover their agency, and recommending reparative approaches – can be replicated with Afrikan Heritage Communities as a collective victim.

The 2014 Instance de la Vérité et Dignité (IVD, Commission for Truth and Dignity) in Tunisia pointed the way, by seeking to address the broad range of demands that the Tunisian Revolution made, including not just for truth, but also threats to dignity including issues such as the lack of graduate jobs and the often extreme geographical inequalities that came to the fore in Tunisia under the Ben Ali regime. To address the issue of the collective and structural violence of social exclusion; and for the first time in the history of truth commissions; the IVD defined and implemented the concept of a collective victim as including: “any person who suffered harm following a violation…, be they individuals, or groups of individuals” (Organic law on Transitional Justice).

To maximize the impact of collective reparations for Afrikan Heritage Communities requires that such reparations not only address harms, but also the structures and institutions underpinning such harms, and ensure that the such reparations transform the circumstances of unjustly impoverished and marginalised victims. Such transformation occurring in such a way as to address contemporary injustice in its multiple dimensions, (i.e. historical, ethnic, social, political, cultural, religious, sexual, epistemic and ecological). Such injustice being underpinned by ‘cognitive injustice’ which is the failure to recognise the plurality of different knowledges by which Afrikan Heritage Communities give meaning to their existence. It is only by pursuing global cognitive justice that holistic and transformative reparatory justice can become a reality. Hence why in our approach to developing the APPCITARJ, we are cognizant of the need to also adopt approaches, processes, mechanisms and initiatives that incorporate the legal cosmovisions (Indigenous worldviews), ideas and claims of Afrikan people. This in itself, requires a more complete set of tools for building alternatives to the present system of legalized injustice.

 

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“Always remember that the people do not fight for ideas, for the things that exist only in the heads of individuals. The people fight and accept the necessary sacrifices. But they do it in order to gain material advantages, to live in peace and to improve their lives, to experience progress, and to be able to guarantee a future for their children. National liberation, the struggle against colonialism, working for peace and progress, independence – all of these will be empty words without significance for the people unless they are translated into real improvements in the conditions of life.”

          Amilcar Cabral, Guinea-Bissau: A Study of Political Mobilisation, 1974, p.91

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Among the challenges facing reparations for Maangamizi resistors and survivors, is to differentiate between reparations and the requirement that a state deliver basic public services. Reparatory justice measures will not be secured from others outside of a comprehensive and holistic Afrikan Heritage Community Pempamsie (sewing together) Community Self-Repairs Plan and related policies, which must accompany and shape it. This is why we in the SMWeCGEC, in partnership with the Afrikan Emancipation Day Reparations March Committee (AEDRMC), its allied organisations and other formations within and beyond the UK such as the MAATUBUNTUMITAWU-Global Afrikan Family Reunion International Council in West Afrika, are mobilizing and supporting others to self-organise year-round building on the 2017-2018 Afrikan Emancipation Day Reparations March theme of ‘Promoting the reparatory justice change that we are organising to bring about’ as a key aspect of advancing the 2020 declared Reparations Rebellion which continues into 2021 organising around the theme: Defeating Neocolonialism with Afrikan Autonomy: All Roads Must Lead to Our Sacred Cause of Reparations.

 

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   Pempamsie Adinkra symbol

The beginnings of  such a Pempamsie Plan were documented in the 2003 Black Quest for Justice Campaign (BQJC) legal & extra-legal Strategy for Pan-Afrikan Reparations for Global Justice; and were included in its legal action supported by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), the Black United Front (BUF), the then newly formed Global Afrikan Congress (GAC) and the International Front for Afrikan Reparations (IFAR).

 

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Characteristics of Commissions of Inquiry with Truth Commission Functions:

In her thesis, ‘Truth Commissions and Public Enquiries: Investigating Historical Injustices in established Democracies’ Kim Stanton asserts that the truth commission is really a specialised form of public inquiry that has developed over the last three decades as a response to historical injustices.

 

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“In recent decades, the truth commission has become a mechanism used by states to
address historical injustices. However, truth commissions are rarely used in established
democracies, where the commission of inquiry model is favoured. I argue that established
democracies may be more amenable to addressing historical injustices that continue to
divide their populations if they see the truth commission mechanism not as a unique
mechanism particular to the transitional justice setting, but as a specialised form of a
familiar mechanism, the commission of inquiry. In this framework, truth commissions are
distinguished from other commissions of inquiry by their symbolic acknowledgement of
historical injustices, and their explicit “social function” to educate the public about those
injustices in order to prevent their recurrence.”

Abstract, Kim Pamela Stanton (2010), pii

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To get a sense of what we are envisioning for the APPCITARJ, it is best to understand what a truth commission is.

• Truth commissions are generally understood to be “bodies set up to investigate a past history of violations of human rights in a particular country -which can include violations by the military or other government forces or armed opposition forces.”[1] Priscilla B. Hayner, in ‘Unspeakable Truths’ delineates four main characteristics of truth commissions:

1. First, they focus on the past and its impact. The events may have occurred in the recent past, but a truth commission is not an ongoing body akin to a human rights commission.

2. Second, truth commissions investigate a pattern of abuse over a set period of time rather than a specific event. In its mandate, the truth commission is given the parameters of its investigation both in terms of the time period covered as well as the type of human rights violations to be explored.

3. Third, a truth commission is a temporary body, usually operating over a period of six months to two years and completing its work by submitting a report. These parameters are established at the time of the commission’s formation, but often an extension can be obtained to wrap things up.

4. Fourth, truth commissions are officially sanctioned, authorised, or empowered by the state. This, in principle, allows the commission to have greater access to information, greater security, and increased assurance that its findings will be taken under serious consideration. Official sanction from the government is crucial because it represents an acknowledgment of past wrongs and a commitment to address the issues. Furthermore, governments may be more likely to enact recommended reforms if they have established the commission.

 

PUBLIC HEARING

 

Goals of Truth Commissions Include:

• Making recommendations for redress suffered by victims and survivors
• Recording and educating about the past
• Identifying perpetrators
• Formulating policy proposals and recommendations on rehabilitation and the healing of Maangamizi resistors, survivors, their families and the community at large
• Providing the victims/survivors with different forms of support to ensure that the commission of inquiry/truth commission process restores the victims’ dignity
• Preventing repetition of aspects of the Maangamizi
• Forming the basis for a new pluriversal democratic order
• Promoting reconciliation
• Creating a collective memory.

You can see  a list of  some previous truth commissions here.

 

Characteristics of Commissions of Inquiry with Truth Commission Functions:

  • They are non-judicial mechanisms but can complement judicial mechanisms;
  • They are commissions of inquiry whose primary function is investigation of human and people and Mother Earth rights violations and violations of humanitarian law, unlike courts or tribunals which deal with adjudication;
  • They focus on severe acts of violence or repression;
  • They are victim-centred bodies focused on victims ideas, views, needs, experiences and preferences as primary focus as opposed to elite witnesses or perpetrators;
  • They formulate recommendations to guarantee the non-repetition of past crimes and reform state institutions involved in the commission of human, peoples and Mother Earth rights violations.

Truth Commission Activities

  • Investigations/ documentation of violations/ research
  • Statement taking
  • Interview/ public hearings
  • Victim Support
  • Events and programmes to promote intra and inter community cohesion, reconciliation and conciliation
  • Public awareness.

    FAIR HEARING 2-page-001

Advantages of the APPCITARJ:

  • It will delegitimize Maangamizi denial;
  • It will rebut misrepresentations of the old order through investigations, public hearings and detailed reports;
  • It will spur significant national debates on repairs and redress;
  • It will help governments to take corrective/reparatory actions and develop reparatory policies;
  • It will provide a measure of accountability for the legacies of past and present atrocities and violations/abuses of human, peoples and Mother Earth rights through its findings.

There are many factors that will determine the composition and mandate of the APPCITARJ including how much we are able to bring pressure to bear on relevant decision-makers and institutions. There has already been some thinking, analysis, research and consultation on what the purpose of the APPCITARJ should be, although this is an evolving process.

Elements of a Participatory Reparations Process

  • Building direct channels of communication with affected communities, in order to raise awareness of the justice process and promote understanding of the measure. Outreach is therefore central to the mandate of the APPCITARJ, as it is a crucial means for the justice programme to engage with and impact the public.
  • Outreach activities should work not only to disseminate information to the public, but also to create forums for two-way communication through dialogues, consultation, and participatory events at all stages of the APPCITARJ process.
  • There should be a dedicated budget for outreach, outreach materials should be culturally appropriate.
  • Thus far, truth commissions have rarely moved into the more empowerment types of participation (such as decision-making concerning how interviews take place or concrete reparation recommendations), usually remaining more non-dispositive.
  • To address this, the APPCITARJ must facilitate meaningful inclusion and participation in the early phases, to give a voice to victim needs and concerns and provide some sort of decision-making, such as determining the best methods for reaching communities, taking statements or understanding the statements in a given situation.
  • The APPCITARJ mandate will set out its goals and objectives, designates the violations and time period under investigation, and specifies a timeframe for completion of work. The mandate will also specify the acts that the APPCITARJ will investigate.
  • Negotiating an appropriate mandate is key for the APPCITARJ to be able to explore social and environmental justice issues and the broader contours of the legacies of enslavement (The Maangamizi).

PLACRDS CO2

 

The APPCITARJ will Seek to:

  1. Acknowledge the fundamental injustice, cruelty, brutality, and inhumanity of the imposition of the Maangamizi, i.e. Afrikan chattel, colonial and neocolonial enslavement within and beyond the British Empire;

     

  2. Examine subsequent de jure and de facto racial and economic discrimination against Afrikans and people of Afrikan descent, including their gendered impacts and consequences;

     

  3. Examine the impact of these forces on living Afrikans and Afrikan Heritage communities, as well as other peoples;

     

  4. Make recommendations to Parliament and similar bodies at local, national and international levels, including the European Parliament, and;

     

  5. Determine appropriate methods of dissemination of findings to the public within and beyond Britain for consultation about proposals for supporting Afrikan Heritage Community Self-Repairs and designing other forms of redress and repairs.

     

On the Importance of Speaking our Grassroots Power of Truth to Establishment Power

 

baldwin 2

 

vintage-calligraphic-elements-1nyoWZ-clipart

“The victim who is able to articulate the situation of the victim has ceased to be a victim… he or she has become a threat.”

James Baldwin, ‘The Devil Finds Work’, 1976

vintage-calligraphic-elements-1nyoWZ-clipart

 

In providing testimony, the so-called victim/survivor becomes an agent, and his/her narrative is especially threatening because it dares to expose violations and violence when others declare that such oppressions do not exist.

The APPCITARJ will not substitute a judicial process and is not designed to let perpetrators off the hook. Hence the need for the APPCITARJ to evolve in conjunction with the PITGJ. The organising processes towards establishment of the APPCITARJ, including the mobilisational role of the SMWeCGEC, will also galvanise grassroots work towards establishing glocal sittings of the 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.

 

Sign reparationsmarch-0679

 

Begin Preparing Yourself for the APPCITARJ & PITGJ


You can prepare yourself for the APPCITARJ by beginning to do family and community research on how we and our immediate families each have suffered, continue to suffer and have also challenged the various crimes of the Maangamizi. In this regard, see the aims of the SMWeCGEC.

Afrikans in the UK and Europe organising towards establishing commissions of inquiry for truth and reparatory justice and local, national and international people’s tribunals to hold the governments of Britain, and other European countries to account. If you are able to gather such evidence you can assist us  to arrive at a comprehensive assessment and a full picture of what our journeys and experiences of the Maangamizi have been across the Diaspora, as well as on the continent of Afrika.

Each person and representative of families and their communities have to become our own advocates and experts on your own situation and then we can bring all these experiences together as part of us becoming ‘reparations enforcers’ who are building the power and capacity to hold to account all those who are continuing to profit from the ill-gotten gains of the Maangamizi and are also complicit in its perpetuation today.

See the video below from the documentary ‘Freedom Summer’ for some APPCITARJ lessons from our Shero Fannie Lou Hamer.

https://www.facebook.com/AmericanExperience/videos/10154189386704122

 

Hamer’s testimony had such a huge impact upon the government and public in and outside the USA, and was so powerful, that President Lyndon B. Johnson called an impromptu press conference to get her off the air. This is a recording of the full testimony and also a transcript of that testimony. Her testimony provides an example of what we envisage could be the impact similar ISMAR-coordinated grassroots testimonies by our Afrikan Survivors, Resistors and Challengers of the Maangamizi, from all over the World to the APPCITARJs in the UK Parliament of Westminster and the European Parliament. We surmise that the ‘holding to account’ referred to above can best be done in a collective way by supporting the establishment of the Ubuntukgotla, court of peoples humanity interconnectedness, otherwise known as the Peoples International Tribunal for Global Justice (U-PITGJ), which we encourage you to support the development of. This can be done through hosting sittings of the tribunal, locally, nationally and internationally.

As part of the rationale for this approach, it is important to have a better sense of the historical antecedents of the SMWeCGEC in the UK, see these historic recordings from 2003 of Esther Stanford-Xosei, former legal advisor to the BQJC speaking about the BQJC legal & extra-legal strategy for reparations; the need for a UK commission of inquiry to address the legacies of the Maangamizi; and the commencement of the UK version of the ‘We Charge Genocide Petition and campaign’ under the auspices of then then Black United Front-Parliament (BUF-P). The second set of videos where Stanford-Xosei is interviewed, precedes in order and time the first video where she speaks to camera.

 

 

Set up a Family or Community Group Maatzoedzaduara

You can set up a MAATZOEDZADUARA (i.e. Maat action-learning circles or ‘Maat Training Practice Rings’) which is a reparatory justice circle of Maat practitioners who learn to be the self-repairs change at the levels of their person, home, family, neighbourhood, workplace, school, places of leisure and worship, etc. These Maat Training Practice Rings encompass a number of families and lineages, across geographical boundaries and generations. For example, a home or family based Maat Training Practice Ring will entail getting a selected number of people in your family interested in unravelling family histories and using this knowledge to recognise and gather evidence of the harm that has been done to you as a family.

The Practice Rings will also explore how such harms have been passed down throughout the generations, resulting in increasing levels of disrepair. We are looking for case studies of some of these family stories documenting family member’s lived experiences of the Maangamizi and resistance to it. This unravelling of these stories is part of the process of repairing the harm and continuing damage being done and passed down intergenerationally within our own families.


maat-balance                 

©www.zengarner.com

 

You can also creatively utilise SMWeCGEC Petition Soulsquestathons (SMWeCGEC-PS), which are literally a collection of souls, for spark-rippling MAATZOEZADUARAs. The aim is to link chains of MAATZOEZADUARAs together encompassing a number of families, across geographical boundaries and generations, all over the place, as Grassroots Afrikan Reparatory Justice Action Learning Praxis Exercising Rings (GARJALPERs) of the PITGJ. This means that they will share their stories and practice not only testifying with these stories but also putting their cases through trial rehearsals. The key point about the Soulsquestathons is that the various participants connect to, compare and contrast their self-repairs reparatory justice work as families within these MAATZOEZADUARAs. Basically, these are intergenerational connections, not only of family members of the present, but also the past. It therefore becomes necessary for us to keep records about and bring the lives and work of our revered Ancestors into our everyday lives of the present.

If you would like to know more about how to get involved with the APPCITARJ/U-PITGJ or you would like support with setting up a Maatzoedzaduara please contact PARCOE on info@parcoe.com or 07751143043.

 

PLACRDS COI 23

 

Share Your Story!

One of the roles of the APPCITARJ will be to gather statements from Maangamizi resistors, survivors and anyone else who feels they have been impacted by the Maangamizi and its legacies.

It is our intention to coordinate the collection of individual statements by written, electronic or other appropriate means such as audio-visual recordings with regard to providing a safe, supportive and sensitive environment for individual/collective/group statement taking/truth sharing.

If you would like to begin with compiling your story as a case study or indeed to make a statement about the impact of the Maangamizi, you are invited to contact us to discuss how best this can be done.

A good starting point is to participate in I AM WITNESS

 

stop-the-maangamizi-appcitarj

 

What Next?


In partnership with the Afrikan Emancipation Day Afrikan Reparations March Committee and other reparatory justice organising processes, we in the SMWeCGEC will continue to consult and canvass our communities, networks and constituencies of the ISMAR on the following four themes:

1. How best people can be involved and participate in the APPCITARJ?
2. Aims, hopes and fears for the APPCITARJ?
3. Mandate, terms of reference, powers and structure of the APPCITARJ?
4. What are the other ways to deal with the legacies of the Maangamizi and enforce accountability?

The SMWeCGEC will continue to develop alliance-building work; such as has occurred with the Green Party who at their 2020 autumn conference which concluded on the 11th October 2020, passed a motion on ‘Atonement and Reparative Justice for the Transatlantic Traffic in Enslaved Africans‘. The SMWeCGEC worked with members of the Green Party in developing this motion.

What you can do

1.Sign the Stop the Maangamizi Petition https://www.change.org/p/stop-the-maangamizi-we-charge-genocide-ecocide;

2.Lobby your elected officials with the Stop The Maangamizi Postcard;

3.Subscribe to action-learning sessions with the Maangamizi Educational Trust (M.E.T.); 

4.Participate in the quarterly Ubuntudunia Reparations Rebellion Action Reasonings (URRARs);

5.Contact the M.E.T. to learn about and participate in the APPCITARJ Matemasie Action Learning Test Hearings (APPCITARJ-MALTHs).

It is important that you let us know how you get on with your local MP or other publicly elected officials so that we can keep a record of progress or where there is a need for more focused lobbying. Here are the contact details for the SMWeCGEC. Please also see this guidance on Guidance on Proposals for Parliamentary Actions.

 


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Volunteer Researchers are Required to Contribute to a People’s History-Making Process of Securing Reparatory Justice!

 

Law students

 

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 PITGJ. If you would like to get involved, please contact: Afrikan Reparations Transnational Community of Practice (ARTCoP) on artcop.edu@gmail.com or the M.E.T.

 

Support from Movement Lawyers is 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.

 

 

COI CHRISTOPHER ICHA

 

Notes

[1] Priscilla B. Hayner, Unspeakable Truths. New York: Routledge, 2001, p. 14.

Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, PALM, Pan-Afrikan Liberation Movement, PREFIGURATIVE POLITICS, REPARATIONS, REPARATIONS REBELLION 2020, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, UBUNTUKGOTLA/PITGJ | Tagged African Holocaust, Afrikan Diaspora, AFRIKAN HELLACAUST, Afrikan Heritage, Afrikan Heritage Communities, Afriphobia, Anti-Black Racism, Black Quest For Justice Campaign, Black Radical Imagination, BQJC, Commission of Inquiry, Communities of Reparatory Justice Interest, Community Lawyering, Community of Reparations Interest, European Parliament, Extra-Legal Activism, Fannie Lou Hamer, Green Party, Green Party Conference, Hearings, Houses of Parliament, I AM WITNESS, Justice, M.E.T., Maangamizi, Maangamizi Crime Scene, Maangamizi Educational Trust, Maat, Maat Justice, Maatzoedzaduara, Movement Lawyering, Movement-Building, Pempamsie Plan, People Power, Peoples Law, Peoples Tribunal, Planet Repairs, Self-Repairs, Social Movement, Speaking Truth to Establishment Power, Stop The Harm, Tell The Truth, Truth Commission, UN Reparations Framework | Leave a comment

Motion: Atonement and Reparations for the UK’s Transatlantic Traffic of Enslaved Africans

Posted on July 10, 2020 by STOP THE MAANGAMIZI

 



Further to our earlier post yesterday (below), it has come to our attention that the Atonement and Reparations for the United Kingdom’s Transatlantic Traffic in Enslaved Africans motion moved by Islington Green Party Cllr Caroline Russell was amended by Labour Party Cllr Gulcin Ozdemir.

Full Council has passed the amended motion “Atonement and Reparations for the United Kingdom’s Transatlantic Traffic in Enslaved Africans”. Click here for more information: https://t.co/BcATxea4NV #IslingtonFC

— Islington Council (@IslingtonBC) July 9, 2020

One of the significant amendments was removal of the text:

Write to the Speaker of Parliament, Chair of the Women & Equalities Committee and Chair of the Home Office committee to request that they establish, and seek UK Government support for the establishment of an All-Party Parliamentary Commission of Inquiry for Truth and Reparatory Justice and calling on the Government to commit to holistic reparations taking into consideration various proposals for reparations in accordance with the United Nations Framework on Reparations.

Unfortunately, the Islington motion moved by Cllr Caroline Russell and also retained in the amended motion by Cllr Gulcin Ozdemir also omitted (we were told by accident due to working with an older draft of which there were several) this key text:

  • In 2003 the Lambeth based Black Quest for Justice Campaign (BQJC) initiated a class action for Pan-African Reparations for Global Justice against Queen Elizabeth II and agents of the Crown as Head of State and Head of the British Commonwealth calling for the establishment of a Reparations Commission of Inquiry. This action was denied on the grounds that the Crown could not be prosecuted, and these crimes could not be enforced prior to the enactment of the International Criminal Courts Act in 2001.
  • In 2004 the Rastafarian movement were denied their appeal for reparation because the UK government felt it could not be held responsible for events of past centuries.

Of course these omissions are unacceptable to us and we await the passing of the Lambeth Council Resolution on 15/07/20.

The full amendments to the Islington text can be found here:
AMENDED ISLINGTON MOTION PAGES 1-6

Please read the following text in light of what we have recently discovered.

Original Post 11/07/20

We are pleased to report to you that the ‘Stop the Maangamzi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) has been part of the drafting of a historic motion on reparations passed by Islington Council on 9th July 2020, (see below). The motion was moved by Green Party Cllr Caroline Russell. This motion came about as a result of SMWeCGEC teamwork with Cllr Scott Ainslie from Lambeth Green Party, other colleagues in the Green Party & Greens of Colour, as well as Cllrs in Lambeth & Islington Labour Party. It builds on the demand in the Stop the Maangamizi postcard calling for elected officials to support the demand for the establishment of the All-Party Parliamentary Commission on Inquiry for Truth & Reparatory Justice (APPCITARJ).

2020 Groundings 2

This motion is largely an outcome of engagement with Cllr Scott Ainslie in demonstration of  his commitment made at the 2019 Afrikan Emancipation Day Reparations March to follow-up with a motion on reparations. The motion in Islington was able to pass because of Green Party and Labour Party collaboration and consensus-building around key aspects of the text that the SMWeCGEC contributed and which were added to by members of the Green Party and the Labour Party.

Thanks @ScottMEPLondon, I have responded in the affirmative. https://t.co/fJIwRGIsVO

— EstherStanfordXosei (@Xosei) August 3, 2019

Check your email inbox. You’ll see what start we are off to

— Scott 💚 London (@GreenPartyScott) August 2, 2019

Hearing from #Cofi about how we need to lead humanity back to honouring Mother Earth. ⁦@uk_march⁩ “we are returning to the wisdom of our ancestors who warned of the dangers of exploiting the earth’s resources” pic.twitter.com/euaiBZ1baK

— Scott 💚 London (@GreenPartyScott) August 1, 2019

 

From the SMWeCGEC’s perspective, one of the highlights of this Islington Council Reparations Motion is recognition of our campaign demand for the establishment of the APPCITARJ, which is an essential phase in a participatory administrative reparations process. In addition to reference to selected landmarks in the UK chronology of campaigning on reparations. We also contributed significant amounts of text to the original Islington and Lambeth motion.




A similar motion was submitted by Green Party Cllr Cleo Lake in Bristol on 7th July 2020.

The first drafted motion spearheaded by Cllr Ainslie will actually be voted on by Lambeth Council at the forthcoming Council meeting on Wednesday 15th July 2020.

The SMWeCGEC is truly appreciative of Cllr Ainslie and all others that worked with him from the Lambeth Green Party, Greens of Colour, including Cllr Lake and also Cllr  Russell, to ensure that such motions could be submitted.

Cllr Scott has truly been exemplary in working in such a way which honours the guidance in the INOSAAR Principles of Participation in recognising the existence of the International Social Movement for Afrikan Reparations (ISMAR); and the necessary ethics that this entails. This includes respecting the existence of historical and contemporary reparations work, research and other initiatives at regional, national and transnational levels.

We are also pleased that engagement with the Green Party which was commenced years earlier (between 2002 – 4) with other Green Party elected officials under the auspices of the then Rendezvous of Victory, has now borne some outcomes that help take the goals of the International Social Movement for Afrikan Reparations (ISMAR) Further.

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We also take this opportunity for recognising the efforts of Lucie Scott in Hackney who recently got in touch to inform us that she had proposed a motion passed in 2018 which recognised the demand for the APPCITARJ. See here Hackney NSN 2018 IR motionFinal (1) for further info.

The following are a few relevant tweets and other publicity:

Last night Islington Council passed our Green Party motions on reparations and glyphosates 💚

Thank you @CarolineRussell for putting them forward 🙏🏼

Together we’re fighting for environmental and social justice in our borough ✊🏽

— Islington Green Party (@islingtongreens) July 10, 2020

Great news and respect due to @Xosei @GreenPartyScott @STOPMAANGAMIZI on this collective move forward towards #Reparations https://t.co/Wf1oEigYqs

— Cleo4DeputySocialRacialEcoJustice💚🖤⚖️ (@CleoDanceBaton) July 10, 2020

It is great news! Watch out for a joint @Lambethgp @LambethLabour motion on atonement and reparatory justice for the transatlantic trafficking of enslaved Africans @lambeth_council on Wednesday 15th July. @Xosei @STOPMAANGAMIZI @GreensofColour @CleoDanceBaton https://t.co/E2kPVdXWfn

— Scott 💚 London (@GreenPartyScott) July 10, 2020

Yes! @GreenPartyScott, this would not have happened were it not 4 OUR @STOPMAANGAMIZI team work with YOU, @Lambethgp, Ors in @TheGreenParty & @GreensofColour like @CleoDanceBaton; thanks 4 honouring your commitment made to us @ the 2019 @ReparationMarch @Mawusafo @planetrepairs https://t.co/REXGID1Z0Z

— EstherStanfordXosei (@Xosei) July 10, 2020

Such good work! A real step forward. Respect to @CleoDanceBaton @ParcoeInfo @STOPMAANGAMIZI @GreenPartyScott and many others for their strength and focus https://t.co/qWs5w5jLnr

— INOSAAR (@inosaar) July 10, 2020

 

Should those who toppled Colston's statue be prosecuted?

RT if you agree with @CleoDanceBaton that it's NOT in the public interest👇🏾

& to echo her call for a national Truth & Reparatory Justice committee "to get what is needed to repair our community"

➡️https://t.co/NLrN3XO4fN pic.twitter.com/5UXJKfBcf4

— Bristol Green Party (@bristolgreen) July 9, 2020

"This isn’t just about monetary compensation, it goes much wider than that," says former lord mayor, Cleo Lake https://t.co/dkLYBLrIUt

— Bristol24/7 (@bristol247) July 7, 2020

I will not soften my message to beg favour or make truth more comfortable. Either you believe in justice or you collude with injustice. Today I take #Reparations motion to #Bristol Council. #IfNotNowWhen #400Years https://t.co/EqIgbUVqAV

— Cleo4DeputySocialRacialEcoJustice💚🖤⚖️ (@CleoDanceBaton) July 7, 2020

 

dr-walter-rodney

Dr #WalterRodney‘s wisdom is relevant to #Afrikan struggle 4 #Reparations “A struggle doesn’t drop from the sky; it has roots, it has been going on for years; people’s energies, their consciousness, their organizations have evolved in response to specific historical conditions.”

The following video featuring Esther Stanford-Xosei, legal advisor to then existing Black Quest For Justice Campaign (BQJC), is one of the earliest video recordings which tracks the demand for what has now become known as the All-Party Parliamentray Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ). However its modern-day antecedents, as well as that of the Ubuntukgotla People’s International Tribunal For Global Justice (U-PITGJ) can be traced back to the the work of Kofi Mawuli Klu who wrote the following paper Charting an African Self-Determined Path of Legal Struggle for Reparations as a contribution to the 11 December 1993 working conference of the African Reparations Movement (ARM UK), co-founded by the late Bernie Grant MP and others.

 

vintage-calligraphic-elements-1nyoWZ-clipart
The following comments from SMWeCGEC Co-Initiator and Co-Vice Chair, Kofi Mawuli Klu provide another layer of historical context to the significance of this motion for the SMWeCGEC and the wider ISMAR.

Also this comment from Kofi is in response to a dialogue between him and Akyaaba Addai-Sedo based in Ghana about the same motion.

Yes, the awesome beauty of this historic action of the London Borough of Islington, to which the work of yourself, Brother Akyaaba and others of the GLC, contributed upon the foundations laid throughout the ages by Kodwo Enu (Ottobah Cuguano), Olaudah Equiano, Frederick Douglas, Henry Sylvester Williams, John Archer, Marcus and Akosua Boahemaa Amy Garvey, CLR James, Claudia Jones, Paul Robeson, George Padmore, Ras Makonnen, WEB DuBois, Osagyefo Kwame Nkrumah and his stalwarts of the Pan-Afrikan Congresses, is the change in Language and concepts insisted upon by our Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWECGEC), backed strongly by our colleagues of the INOSAAR based at the University of Edinburgh, and friends of the Green Party! So, for example, instead of the so-called very derogatory insulting ‘Slave Trade’, which the likes of Walter Rodney had very well repudiated as no trade at all, there is now acceptance of our PARCOE formulation that it is the Transatlantic Trafficking of Enslaved Afrikans (TTEA)!

Not yet Uhuru; but there is now being galvanized by new waves of Rebellion at home and abroad our Long March to the victorious Reparatory Justice achievement of the Pan-Afrikan revolutionary winning of Planet Repairs, in order to secure our own MAATUBUNTUMAN Pan-Afrikan Union of our Communities of Resistance, stronger unifying those in our Mothercontinent with those in the diaspora, in a New Global Justice World of UBUNTUDUNIA, not by opportunistically riding upon the topdown ramshackle bandwagons of Neocolonialism like the so-called African Union (AU) of misleaders, but rather by the independently organised grassroots-embedded Worldwide Black Power of our Afrikan People in our own Afrikan Communities of Resistance!

Forward Ever Onward!
There is Victory for Us!
Amanda Ngawethu!

Elsewhere, Kofi says this:

Thanks, Sister Esther, Yes, our Stretch of the Maangamizi Counteraction Intergenerational Long March of our ancestral Freedomfighting Afrikan Sheroes and Heroes has now come to one of its major decisive Reparatory Justice Turning Points towards our long desired total Pan-Afrikan Liberatory Rendezvous of Planet Repairing Global Justice Victory! Now is Our Time to Seize WISER than ever before to ensure our Pan-Afrikan Reparatory Justice Making of, and Black People’s Power contributions to, the Global Justice Writing of true World Ourstory/History is accelerated to its definitive, irreversible and completely victorious destination! Our MawuLisaga, the almighty God of Afrika and the entire World of, and beyond, Miano Nana Asase Yaa Mother Earth be thanked, with all the gratitude due also to our revered Ancestors, for the day we met to begin battling together for the more systematic movement building harmonization of the collective and individual efforts of our Afrikan people glocally towards the better intellectually organic and organisationally disciplined achievement of this sacred purpose! Akpe: Thank you very much!

The rest of us also agree with Kofi who has rightly stated elsewhere:

The biggest gratitude goes to the God of Afrika and the Pluriverse, to our revered Ancestors and also to all of us who have kept faith with them for a true Reparatory Justice that can only be holistic Planet Repairs in its Global Justice for all meaningfulness! Lots more work to do!

 

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

Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, REPARATIONS, REPARATIONS REBELLION 2020, REPARATIONS REBELLION GROUNDINGS, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION | Tagged 1st August, AEDRMC, African Reparations Movement, Afrikan Diaspora, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Afrikan Liberation, Afrikan Reparations, Afriphobia, Afriphobic Racism, Anti-Black Racism, APPCITARJ, ARM UK, Black Quest For Justice Campaign, Black Radical Imagination, BQJC, Commission of Inquiry, Community Service, Ecocide, Emancipation Day, Genocide, Grassroots Leadership, Grassroots lobbying, Green Party, Greens of Colour, Hellacaust, IAmWitness, IDPAD, INOSAAR, International Social Movment for Afrikan Reparations, ISMAR, ISMAR-Building, Labour Party, Lambeth Green Party, Lobbying, Movement-Building, Pan-Afrikan Liberation Movement, PARCOE, People Power, Planet Repairs, Race, Reparations2020, ReparationsRebellion, Reparatory Justice, Self-Repairs, Social Movement, Stop the Maangamizi, We Charge Genocide/Ecocide! | Leave a comment

We Have A Global Plan!

Posted on June 5, 2020 by STOP THE MAANGAMIZI
Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), I AM WITNESS, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, PRIM, REPARATIONS, REPARATIONS REBELLION 2020, REPARATIONS REBELLION GROUNDINGS, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, UBUNTUKGOTLA/PITGJ | Tagged 1st August, Afrika, Afrikan Diaspora, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Afrikan Liberation, Afrikan Reparations, Afrikan Sovereignty, Afriphobia, APPCITARJ, British Colonialism, British Government, Commission of Inquiry, Emancipation Day, Genocide, Global Afrikan People's Parliament, Grassroots Leadership, Grassroots lobbying, Hellacaust, International Social Movment for Afrikan Reparations, ISMAR, ISMAR-Building, Lobbying, Movement-Building, NothingAboutUsWithoutUs!, Pan-Afrikan Revolution, Pan-Afrikanism, People Power, Reparatory Justice, Social Movement, Stop the Maangamizi, We Charge Genocide/Ecocide! | Leave a comment

2019 Hand-In of the ‘Stop the Maangamizi!’ Petition

Posted on August 11, 2019 by STOP THE MAANGAMIZI

London UK 1st August 2019 (L to R) Cleo Alberta Lake, Lazarus Tamana , Hon. Kweme Abubaka and Dr Barryl Biekman present the ‘Stop The Maangamizi!’ Petition calling for the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice for the Afrikan Hellacaust at 10 Downing Street as part of the Afrikan Emancipation Day Reparations March on Emancipation Day, . Emancipation Day marks the anniversary of the 1833 Slavery Abolition Act.

The above image is the © copyright of photojournalist Thabo Jaiyesimi and must be accredited as such.

LETTER TO BORIS JOHNSON 2019 FOR WEBSITE-page-001

LETTER TO BORIS JOHNSON 2019 FOR WEBSITE-page-002LETTER TO BORIS JOHNSON 2019 FOR WEBSITE-page-003LETTER TO BORIS JOHNSON 2019 FOR WEBSITE-page-004Boris letter response 5 aug (2)

 

 

 

 

HIDE NOTHING (2)

 

Please note, only copies of the additional 2,828 signatures collected between last year (14,590) and this year (17,418) were handed in with a copy of the ‘Stop the Maangamizi!’ Petition. Every year we tend to copy the same petitions and re-submit them with additional signatures collected. For environmental reasons, it was determined that we would only hand in the additional signatures collected this year until we reach 100,000 signatures that will be handed in all together when that figure is reached. Or in the alternative that the lobbying efforts of MPs and other elected officials via the ‘Stop The Maangamizi!’ Postcard yield the desired results. However, the SMWeCGEC is not relying on securing 100,000 to secure the campaign objectives, as ultimately reparatory justice will be effected, secured and taken by our own People’s Power, supported by other People’s of Conscience as well as our non-Afrikan Allies as part of PRIM-building.

In total 17,418 people have now signed the petition, this includes those who sign the online petition and the paper version.

Although 6 Petitioners were present as identified in the covering letter to the UK pRIME Minister which accompanied the petition, only 4 of the 6-member delegation were able to hand in the petition this year due to 2 members of the delegation unfortunately forgetting their ID.

This is a link to info about the petition hand-ins in the three preceding years:

2018

2017

2016

This is a copy of the letter that accompanied the 2015 petition hand-in:

STOP THE MAANGAMIZI LETTER TO DAVID CAMERON 2015

 

 

 

Posted in 2019 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, AFRIKAN HELLACAUST, ALL PARTY PARLIAMENTARY COMMISSION OF INQUIRY (APPCITARJ), INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, PRIM, REPARATIONS, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, UBUNTUKGOTLA/PITGJ, Uncategorized | Tagged 1st August, Afrikan Diaspora, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Afrikan Liberation, Afrikan Reparations, British Government, Cleo Lake, Commission of Inquiry, Dr Barryl Biekman, EABIC, Ecocide, Emancipation Day, ENGOCCAR, Ethiopia Africa Black International Congress, Genocide, Grassroots Leadership, Grassroots lobbying, Hellacaust, Hon. Kweme Abubakar, ISMAR, Lazarus Tamana, Maangamizi, MOSOP, Movement for the Survival of the Ogoni People, Movement-Building, Niger Delta, Ogoni People, People Power, Reparations March, Reparatory Justice, Self-Repairs, Social Movement, Stop the Maangamizi, We Charge Genocide/Ecocide! | Leave a comment

PARCOE Promotes the Reparatory Justice Work of the ‘Stop The Maangamizi!’Campaign in Jamaica

Posted on June 24, 2019 by STOP THE MAANGAMIZI


jamaica-administrative-map

Report by Esther Stanford-Xosei, 29 June 2019

Co-Vice Chair, Pan-Afrikan Reparations Coalition in Europe (PARCOE
Coordinator-General, ‘Stop The Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC)
Spokesperson, Afrikan Emancipation Day Reparations March Committee (AEDRMC)

 

 

 

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Steven Golding
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Since last year, when Brother Steven Golding spoke at the 5th annual Afrikan Emancipation Day Reparations March, we stayed in contact.  He got in touch earlier this year about the possibility of me visiting Jamaica to do a lecture in recognition of the 2015 – 2024 United Nations International Decade for People of African Descent. Such a trip was finally organised to take place at the end of May 2019.

From the 29th May to 5th June 2019, I was invited by Brother Steven to deliver a couple of public lectures on Reparations. This included doing a public lecture on the ‘The Reparations Challenge‘ at the UNIA Jamaica Mass Meeting, which took place at Liberty Hall, as well as being the first international speaker to deliver the annual Tacky Day Lecture in the Parish of St. Mary themed ‘Chief Tacky 1760 – 2060: The Struggle Then, The Struggle Now‘.

When I arrived in Jamaica, I was pleasantly surprised to be met at the airport by Sister Marva Pringle-Ximinnies from the Ministry of Culture, Gender, Entertainment & Sports, Brother Steven as well as Brother Derrick Robinson aka ‘Black X’. I did not know at the time but Black X had actually walked 57+ miles from Port Maria in the parish of St. Mary to Norman Manley International Airport in Kingston to officially welcome me to Jamaica as the international speaker for the Tacky Day Lecture.

 

This is a message that Black X had sent out to various networks before my arrival:

Dear friends, Today Tuesday May 28 at 3pm, I will be embarking on a 24 and a half hours walk from the Tacky Monument in Port Maria St Mary Jamaica to the Norman Manley Airport in Kingston, to be a part of the team that will be welcoming our Guest Speaker for Tacky Day to Jamaica! she is due to arrive in Jamaica from England (UK) at 3.30pm. Her Name is Esther Stanford-Xosei a Pan-African Speaker, a leading voice in the global Struggle in the call for Reparations to be paid for the atrocious and the beyond repair damage that was done to our African fore Fathers and Mothers. So it is with great conviction of duty in honourable memory of the Great Chief Tacky that in our Ancestors Name, I will challenge this 24 and a half hours walk to the Norman Manley Airport in Kingston from Port Maria St Mary. Thank you for your support.

Derrick Black X Robinson, Chairman
Tacky Foundation, Tacky Heritage – Pan-African Garden Of Assembly 1760

 

 

Liberty-Hall

 

The first public lecture I did was on Sunday 2nd June, 2019 at the famous Liberty Hall at 76 King Street, Kingston which was (at one point) the Hon. Marcus Garvey’s headquarters and that of the UNIA-ACL. The U.N.I.A’s constitution required each UNIA to have a Liberty Hall, which was its headquarters. Jamaica’s Liberty Hall was the centre of activities for the Kingston division of The UNIA. The two-storey building was the first meeting hall in Jamaica that was fully owned and operated by people of Afrikan heritage. First opened in 1923, the site has been restored to serve as a museum of the life and work of Marcus Garvey, who was the first man to be declared an official National Hero of Jamaica.


 

Programme for the Mass Meeting
UNIA PROGRAMME 1

 

UNIA PROGRAMME 2 (2)

 

This is a link to an Instagram post of Emprezz @emprezzgolding with a  video clip from my lecture at the UNIA Mass Meeting.

https://www.pictame.com/media/2060328762427461483_28515377

 

 

Reception Hosted by St. Mary Chamber of Commerce

On Monday 3rd June 2019, I was hosted at a reception organised by the St Mary Chamber of Commerce, Agriculture & Industry. I spoke at their meeting about the relevance of reparations to addressing local community development issues and challenges spoken about at the meeting.

 

ST MARY AGENDA

 

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I was a guest at the St. Mary Chamber of Commerce Meeting & Reception

 

Tacky Day Commemorations

Before I come unto the commemoration, it is important for me to say a little bit about Chief Tacky. Tacky’s War or the Easter Rebellion of Port Maria, one of the bloodiest revolts that took place in Jamaica, was an uprising of enslaved Afrikans from the central region of Ghana then referred to as Koromantse which started on Easter Sunday 1760 and went on until  July 1760. The Rebellion broke out in St. Mary and spread throughout most of the country. The leader of the rebellion, Tacky (Akan spelling: Takyi), was originally from the Fante ethnic group in West Afrika and had been a Paramount Chief in Fante land (in the Central region of present-day Ghana) before being captured and sold into slavery after the Koromantse Wars. Tacky was subsequently enslaved on the Frontier Estate, in Jamaica where he was subsequently made foreman. However, he used this position to plan and influence some fellow enslaved Afrikans on his estate and neighbouring Trinity Estate to revolt. He, along with the Asante Queen Nanny or Nana, both, with the support of fellow rebels, planned to defeat the British and all enslavers and make Jamaica a separate and independent Black country. They began by seizing control of Frontier and the neighbouring Trinity plantation, killing the masters or estate managers and freeing the enslaved before heading to the nearby town of Port Maria.

One of the most-well known people seeking to gain greater recognition of Tacky is Black X, Chairman of the Tacky Heritage Group, who is truly a legend in Jamaica and is doing excellent work to help conscientise the Jamaican public about the importance of Chief Tacky. A waterfall close to the cave where Takyi and his fellow rebels planned the revolt was named Tacky Falls and is currently open to visitors. A school has also been named after Chief Tacky.

 

 

 

 

At the end of the lecture, I was presented with a picture by Chelsea Chin, administrator for Dr Morais Guy, J.P., Member of Parliament for Central St. Mary.

 

GIFT

 

These are some of the pictures from the Tacky Day Commemorations, it was truly a beautiful day. Local MPs, the Mayor, business leaders, community members as well as children from 8 local schools in St. Mary attended the lecture!

Pics courtesy of Steven Golding.

 

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Left to Right: Steven Golding, Dr Morais Guy, J.P., MP, Central St. Mary, Dr Norman Dunn, BH, J.P., MP South East, St. Mary, Derrick Robinson aka ‘Black X’

 

This is a link to Minister Olivia Grange’s speech that was read out by Dr Norman Dunn, BH, (M), J.P. Member of Parliament, South East, St. Mary:

HONOURABLE OLIVIA GRANGE CD MP SPEECH TACKY DAY 2019

 

BLACK X

Esther Stanford-Xosei with Derrick Robinson aka ‘Black X’ at Tacky Day Lecture

 

Appreciation, Esther Standford Xosei (1) FINAL-1

 

 

Make Chief Tacky A National Hero Resolution

Since my return to the UK, I have been forwarded the following text of resolution to be put forward at the local Parish Council in St. Mary on Thursday 11th July 2019:

MAKE CHIEF TACKY A NATIONAL HERO OF JAMAICA

On Easter Sunday, in the year 1760 in Jamaica in the Parish of Saint Mary, the great rebel leader called Chief Tacky led our ancestors in a rebellion against the establishment of chattel slavery in the country. They raided the English garrison at Fort Haldane and attacked the estates at Frontier, Trinity, Ballard’s Valley, Esher, among others. Tacky’s revolt/war spread to several parishes across the country and lasted for over 18 months even when they thought it had ended. The brave Chief Tacky lost his own life but his vision and actions had struck a blow for freedom that helped to hasten the end of the act of inhumanity and the bondage of chattel slavery. Ultimately, history has proven that freedom was irreversible from that point on.

 

As a result of this trip, PARCOE decided to update our banner/flyer to include Chief Tacky and to also lobby for his inclusion as one of the revered Ancestors commemorated as part of the Ancestors Bloc of the Afrikan Emancipation Day Reparations March.

 

TACKY

In addition, Esther was a panellist for the UWI ‘African Liberation Day Lecture’ on 29th May 2019 featuring keynote speaker Dr Julius Garvey who spoke to the theme ‘Moving Towards A United Africa: Fulfilling Marcus Garvey’s Dream‘.

 


 

 

Meeting with Minister Olivia Grange & Representatives of the NCR

Another important aspect of the trip was the meeting I got to have with representatives of the Ministry of Culture, Gender, Entertainment & Sport, including the Hon. Olivia (Babsy) Grange, MP, CD, Minister of Culture, Gender, Entertainment & Sport and Barbara Blake-Hannah; in addition to meeting with several members of the National Council on Reparations (NCR), in particular, NCR Co-Chair Mrs Laleta Davis-Mattis (who attended the Reparations Challenge Lecture), Mr Frank Phipps, Q.C., Lord Anthony Gifford, Q.C., Attorney Bert Samuels, Dr Jahlani Niaah, Dr Michael Barnett and Ras Ho-Shing. Barbara Blake-Hannah was also in attendance at the meeting with members of the NCR and Minister Grange.

I did not get to meet or speak with NCR Co-Chair Professor Verene Shepherd on my trip.

Pics courtesy of Steven Golding.

 

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During the meeting, Minister Grange updated me on some of the developments taking place pertaining to reparations, including the work being championed under the auspices of the Ministry of Culture in relation to the absolution of the resistance efforts of National Heroes. Minister Grange made a special presentation to me of a copy of The National Heroes and Other Freedom Fighters (Absolution from Criminal Liability in Respect of Specified Events) Acts, 2018 No.2

The following is a copy of the front and back page of the act of the act. A link to the act can be found below:

The National Heroes and Other Freedom Fighters (Absolution from Criminal Liability in Respect of Specified Events) Acts, 2018 No.2

 

BABSY ACT

 

BABSY ACT 2 (2).jpg

In the meeting I also shared information about what reparations activism was taking place by the UK contingent of the International Social Movement for Afrikan Reparations (ISMAR). The main updates I shared pertained to:

  • The campaigning efforts of the ‘Stop the Maangamizi!’ Campaign and its partner the Afrikan Emancipation Day Reparations March Committee towards the establishment of the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice, (APPCITARJ), and responses received so far from the Office of the UK Prime Minister and the Foreign & Commonwealth Office.
  • The alliances being forged by elevating a reparatory justice approach to tackling the climate and ecological crisis which will disproportionately impact on our communities in Afrika and the Caribbean; highlighting developments made in this regard by the ‘Stop the Maangamizi!’ Campaign developing an affinity with Extinction Rebellion (XR). As a result of the advocacy and involvement of reparationists in the ‘Stop the Maangamizi!’ Campaign, this has resulted in the subsequent development of the CEE the Truth Campaign by some members of XR and the emerging Climate & Ecological Independents championing Planet Repairs and reparations, as one of their core demands of their political manifesto in the 2019 European Parliamentary Elections.
  • The importance of state and non-state actors, recognising their distinct but possibly complementary roles and working together on the common cause of effecting and securing reparatory justice by seeking to join up actions and initiatives where possible. An example being the Afrikan Emancipation Day Reparations March which takes place on 1st August.
  • In seeking accountability from European nation states, the importance of factoring engagement strategies with country diasporas living in the UK/Europe as well as the wider Afrikan Diaspora communities in Europe. This being necessary to ensure that there was harmonisation between distinct reparations strategies and tactics by state and non-state actors.
  • Likewise, the necessity of also seeking to influence European and other civil society populations in Europe and win support from them in standing in solidarity with the cause of reparatory justice. In this regard, it was pointed out that the notion of Britain and Europe coming to help “clean up the monumental mess of Empire” they left in the Caribbean is not being taken seriously or endearing support from wider constituencies in the UK. This is largely because it is clear, even to many white people, that the British Parliamentary System is in crisis, with Brexit and the emergence of Extinction Rebellion which is challenging the inadequacies of governance and failure of moral leadership of British parliamentarians who have failed to act to avert the climate & ecological crisis etc. The popular overstanding being how can Britain be asked to clean up the mess in the Caribbean when it cannot clean up the mess in its own back-yard?

Meeting with Minister Mike Henry

I also met with the Hon. Minister Mike Henry, MP, CD, Minister without Portfolio in the Office of the Prime Minister of Jamaica who spoke to me about the legal action he was pursuing against Queen Elizabeth II, as part of a reparations strategy, which is further explained in the newspaper articles section below.

I raised similar points made in the meeting with Minister Grange and members of the NCR, in particular, regarding:

  • The importance of those in the Caribbean linking with country diasporas and the wider Afrikan Diaspora in UK/Europe as well as paying greater attention to winning over those of European ancestry to be in solidarity with our cause of reparatory justice.
  • Us as state and non-state actors recognising differing strategy and tactics even when making legal and political challenges to the British State and seeking to have dialogue with each other and share information other about these different approaches so what we do does not conflict.

On behalf of the Afrikan Emancipation Day Reparations March Committee, I thanked Minister Henry for the solidarity message he gave for the 2018 Afrikan Emancipation Day Reparations March.

MIKE HENRY AFRIKAN EMANCIPATION DAY REPARATIONS MARCH-1MIKE HENRY AFRIKAN EMANCIPATION DAY REPARATIONS MARCH-2 short

Minister Mike Henry made a special presentation to me of a copy of his book ‘Many Rivers To Cross: A Political Journey of Audacious Hope‘ (2013).

Pics courtesy of Steven Golding & Ras Ho-Shing.

 

 

 

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Newspaper Articles

The following are the newspaper articles about my visit:

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This article clipping is taken from section C10 of the Gleaner on Monday 3, June, 2019

 

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An online version of the Jamaica Information Service appeared in the Jamaica Observer on Thursday 30 May, 2019

ESX OBSERVER-1

 

Meeting with Lord Anthony Gifford

Due to the fact that Anthony Gifford could not attend the meeting with Minister Grange and members of the NCR, he invited me to visit with him. I was accompanied by Steven Golding  and I discussed the work being done here in the UK, particularly with reference to some of the new developments on the work being done by representatives of the UK ISMAR to broaden constituents of engagement and influence in relation to reparatory justice through working with Extinction Rebellion Internationalist Solidarity Network (XRISN) and The CEE The Truth Campaign Climate & Ecological Emergency Independents.

I explained that The CEE Independents have adopted reparations as part of the core demands and there was much scope for those in the Caribbean also doing more to link the struggle for reparatory justice to the growing consciousness of the necessity of  reparations for climate and ecological breakdown. I reiterated the messages given at public lectures on the importance of those in the national councils and committees for reparations in the Caribbean recognising the importance of the country and wider Afrikan Diasporas living in Europe and secondly the importance of messaging which can also win hearts and minds of allies of European and other non-Afrikan ancestries in Europe. This is a Gleaner newspaper article which Lord Gifford wrote aspects of which he has subsequently notified me were influenced by some of our discussions.

Since returning to the UK, I shared info regarding a recent interview with music artist and write Gaika given by Leader of the UK Opposition, Jeremy Corbyn where he speaks about his support for reparations to former colonies to combat climate change with Steven Golding and Lord Gifford which in my view affirms the approach that we in PARCOE and the ‘Stop The Maangamizi!’ Campaign have long been championing in relation to ‘Planet Repairs’ and the importance of including reparations for climate and ecological destruction (ecocide) as part of the advocacy strategies coming out of Afrika and the Caribbean.

 

 

 

Visit to Pre-View Windush Murals

I visited Studio 174, a Kingston based Art Academy in downtown Kingston, to preview a series of murals being finalised as a mobile exhibit featuring a series of murals to honour the Windrush Generation; people from Jamaica and the Caribbean who left the region, beginning in 1948, on The Empire Windrush. This exhibit is part of the Paint Up Ya Creative Space Initiative of the Ministry of Culture, Gender, Entertainment & Sports in partnership with the British Council. Some of the discussions myself and Steven Golding had with the artistic director and artists was the possibility of such an exhibit of murals to come to the UK and possibly feature as part of the events leading up to the annual Afrikan Emancipation Day Reparations March.

Pics courtesy of Steven Golding

 

windrush 3
windrush 2
windrush 4
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windrush 1
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windrush 8

 

Media Interviews

I did the following interviews:

  • ‘Rootsology’ show on Roots 96.1 FM,
  • ‘Beyond the Headlines’ show on RJR 94 FM,
  • ‘Talk Up Radio’ show on Nation-wide 90 FM
  • ‘Sunrise’ show on CVM TV.

Unfortunately, although I contacted Pan-Afrikanist Activist-Journalist and host of the ‘Running African’ show on IRIE FM, Ka’Bu Ma’at Kheru ahead of the trip, with a view to meeting up during her visit, unfortunately I did not get to connect or speak with Ka’Bu on my trip. Ka’Bu was also the initiator of the ‘UofG Consult With Grass – Root Reparation Movements NOT Colonial Institutions!’ Petition on change.org (and also supported by the SMWeCGEC).

On the tentative schedule I received before my trip, it was planned that I was to do an interview on Thursday 30th May 2019 at 3pm on IRIE FM ‘Stepping Razor’ show with Mutabaruka and on Sunday 2nd June on IRIE FM at 7am on the ‘Running Africa Forum’ Radio with Ka’bu Ma’at Kheru. However, this changed with the updated schedule I received when I arrived in Jamaica. I was notified that Ka’bu had to travel urgently so had cancelled her show on 30th May.

Pics courtesy of Steven Golding.

 

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RADIO
TV2
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TV4

 

 

 Linking with Empress Esther of the EABIC ‘Bobo Shanti’

 

EMPRESS ESTHER

 

Through a link provided by Afrikan Emancipation Day Reparations March Committee, Co- Vice Chair, Prophet Jah B, I  made contact with Empress Esther from the Ethiopia Africa Black International Congress (EABIC) on my visit.  Although we did not get to meet in person, we did have discussions about the need for further outreach and connections with Rastafari community members and other Afrikan heritage communities in the Montego Bay Area who often do not get to go to Pan-Afrikan and Reparations focused  events and activities in Kingston.

 

 

Courtesy Call on Permanent Secretary, Mr Denzil Thorpe

The last stop I made before leaving Jamaica, en route to the airport, was to return to the Ministry of Culture, Gender, Entertainment & Sport for a curtesy call on Mr Denzil Thorpe, Permanent Secretary for the Ministry. I was accompanied by my Steven Golding and Black X. Permanent Secretary Denzil Thorpe also made a special presentation to me of NCR memorabilia and we spoke about my visit to Jamaica.

Pics courtesy of Steven Golding & Marva Pringle-Ximminies

 

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Thank you Letter
SG PUBLIC-1

SG PUBLIC-2

 

 

 

Posted in 2019 AFRIKAN EMANCIPATION DAY REPARATIONS MARCH, AEDRMC, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, REPARATIONS, SMWeCGEC, STOP THE MAANGAMIZI CAMPAIGN, Uncategorized | Tagged 1st August, African Liberation Day, Afrika, Afrikan Caribbean, Afrikan Diaspora, Afrikan Heritage, Afrikan Liberation, Afrikan Liberation Day, Chief Tacky, Climate Emergency, Climate Reparations, Ecocide, Ecological Emergency, Esther Stanford-Xosei, Grassroots Leadership, IDPAD, International Decade for People of African Descent, ISMAR-Building, Jamaica, Liberty Hall, Maangamizi, Marcus Garvey, Movement-Building, NCR, NothingAboutUsWithoutUs!, Pan-Afrikanism, PARCOE, People Power, Reparations March, Self-Repairs, Social Movement, St. Mary, St.Mary Parish, Tacky Day, Tacky's Rebellion, UN-IDPAD, UNIA Jamaica, UNIA-ACL, Windrush Generation, Windrush Scandal | Leave a comment

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).

KOFI CHANGE

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.

SM POSTCARD - Postcode fix-page-002
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

 

Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, Ecocide, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, Uncategorized | Tagged Afrikan Heritage, Afrikan Heritage Communities, CEEIndependents, CEEtheTruth, Chinweizu, Citizens Assemblies, Climate Emergency, Cognitive Justice, Communities of Reparatory Justice Interest, Communities of Resistance, Community Engagement, Earth Repairs, Ecocide, Ecological Emergency, European Parliament, Genocide, Global Afrikan People's Parliament, Global Justice, Global North, Global South, Glocalism, Grassroots Leadership, Grassroots lobbying, Ground-Up Stuggles, Guarantees of Non-Repetition, Internationalism, Internationalist Solidarity, ISMAR-Building, KofiMawuliKlu, MAATUBUNTUMAN, MEP, Movement-Building, Nothing About Us Without Us!, NothingAboutUsWithoutUs!, Pan-Afrikan Reparations 4 Global Justice, Pan-Afrikan Reparations Coalition in Europe, PARCOE, People Power, Peoples Assemblies, Planet Repairs, Planetary Repairs, Pluriversality, Reparatory Justice, Serudj ta, SMWeCGEC, Stop the Maangamizi, Ubuntudunia, We Charge Genocide/Ecocide! | Leave a comment

Legacies of Enslavement & Resistance for Rebellion Today

Posted on February 25, 2019 by STOP THE MAANGAMIZI

 

XR BRISTOL 2
On Saturday 24th February 2019 a historic meeting took place in Bristol co-organised by Extinction Rebellion Bristol (XR Bristol), the ‘Stop The Maangamizi: We Charge Genocide/Ecocide! Campaign (SMWeCGEC) and the Bristol based Afrikan ConneXions Consortium (ACC).

The theme of the meeting was ‘Legacies of Enslavement and Resistance For Rebellion Today‘. It was co-chaired by Robin Boardman from XR Bristol and Jendayi Serwah, Co-Vice Chair, SMWeCGEC who introduced the meeting and the interconnections between XR Bristol, SMWeCGEC and ACC.  Kofi Mawuli Klu, a Pan-Afrikanist political activist and SMWeCGEC Co-Vice Chair spoke on ‘Lessons from Abolitionist Resistance for Stopping the Maangamizi Today By the Necessary Reparatory Justice Means of Extinction Rebellion’.

In his message, Kofi explored the legacies of the history of Afrikan & Abolitionist resistance to the Maangamizi (Afrikan Hellacaust) which can be drawn on in building solidarities with the Extinction Rebellion Movement today in tackling common goals of stopping ecocide, genocide and repairing the World.

There were participatory workshop discussions which followed the presentation.

The following was a video taken by Extinction Rebellion Bristol of the introductory messages from Robin, Jendayi as well as Kofi’s speech.

 

 

Pictures from the event, courtesy of Extinction Rebellion Bristol & Afrikan Connexions Consortium

 

This slideshow requires JavaScript.

 

 

Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, Ecocide, Extinction Rebellion, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTERS, PREFIGURATIVE POLITICS, PRIM, REPARATIONS, Reparatory Justice, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, Uncategorized | Tagged #ExtinctionRebellion, Abolitionist, Afrika, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Afrikan Reparations, Afrikan Sovereignty, Direct Action, Ecocide, Enslavement, Genocide, Grassroots Leadership, Grassroots lobbying, Maangamizi, Maangamizi Crime Scene, Modern-day Maangamizi, Mother Earth, Movement-Building, Rebellion, Slavery, Stop the Maangamizi, We Charge Genocide/Ecocide!, XR Bristol | Leave a comment

PARCOE POSITION STATEMENT ON UNIVERSITIES & REPARATIVE JUSTICE PROGRAMMES

Posted on December 2, 2018 by STOP THE MAANGAMIZI

PARCOE STATEMENT PAGE 1 FINAL-1PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-02PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-03PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-04PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-05PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-06PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-07PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-08PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-09PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-10PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-11PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-12PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-13PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-14PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-15PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-16PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-17PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-18PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-19PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-20PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-21PARCOE POSITION STATEMENT UNIVERSITIES & REPARATIVE JUSTICE DEC 2018-22

 

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Posted in AFRIKAN RESISTANCE, Ecocide, Extinction Rebellion, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTORS, REPARATIONS, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, Uncategorized | Tagged #ExtinctionRebellion, Activist Knowledge-Production, Afrika, Afrikan Caribbean, Afrikan Diaspora, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Afrikan Liberation, Afrikan lobby, Afrikan National Question, Afrikan Reparations, Afrikan Sovereignty, Antigua & Barbuda, Battle of Ideas, Caribbean, Caribbean Citizenship by Investment, Caribbean Exceptionalism, Caribbean Reparations, CARICOM, CARICOM Ten-Point Plan, Compensation, Educational Repairs, Extinction, Extinction Rebellion, GAFRIC, Genocide, Geopolitics, Global Afrika, Global Afrikan Claim, Global Afrikan Family Reunion International Council, Indigenous Peoples, INOSAAR, International Decade for People of African Descent, International Law, International Law From Below, International Social Movment for Afrikan Reparations, ISMAR, Jamaica, Lobbying, Maangamizi Criminal, Maatubuntujamaas, MAATUBUNTUMAN, Mother Earth, Movement-Building, Pan-Afrikan Reparations 4 Global Justice, People Power, Professor Gus John, Rematriation, Repatriation, Right to Afrika, Right to Afrikan Identity, Sankofahomes, Self-Repairs, Social Movement, Substantive Afrikan Representation, Theresa May, UK Reparations Activism, UN-IDPAD, University of Edinburgh, University of Glasgow, University of the West Indies, UWI | Leave a comment

WHY I AS A REPARATIONS ACTIVIST PARTICIPATED REBELLION DAY ON 17/11/18

Posted on November 23, 2018 by STOP THE MAANGAMIZI

 

9

 

I spoke as an activist in the International Social Movement for Afrikan Reparations, in general and a representative of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) which takes a special interest in the connections between the Maangamizi (the Afrikan Hellacaust), the global Afrikan reparations claim arising from it, and a host of contemporary injustices that not only we as Afrikans, but also the rest of humanity faces and which endanger our very existence. That is the possibility of human and other species extinction.

Extinction is an expression of structural violence against Indigenous peoples and their relations, and colonial violence in particular; involving systemic forms of harm, exclusion and discrimination, each of which is ecologically devastating. So how does extinction apply to us as Afrikan Heritage Communities?; well, for over 500 years, the entre Maangamizi, in all its phases, rooted in the Transatlantic Traffic in Enslaved Afrikans (TTEA), enslavement and colonialism, has been and still is geared towards the extinction of Afrikan people. These forms of colonial and structural violence not only involved mass killing, but also the invasion, occupation, settlement and despoliation of our Motherland, Afrika; uprooting and disordering Afrikan communities, trafficking millions of Afrikans into Abya Yala (the so-called Americas) which had genocidal and ecocidal outcomes; destroyed millions of lives over generations and changed the socio-economic fabric of existing societies in Afrika, Abya Yala and the Caribbean. For those that remained, this led to enduring injustice with intergenerational and epigenetic effects. For instance, undermining our own Afrikan modes of governance and kinship systems and in the process systematically destroying relationships between life forms in addition to epistemicide/s or the erasure of knowledges. Such forms of violence weakened the co-constitutive relationships between Afrikan Heritage communities, other life forms and ecosystems that have enabled our collective survival in harmony with nature for millennia.

An aspect of genocide is “Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part.” Various aspects of these harms are epitomised in the twelve manifestations of ecocide and genocide highlighted in the ‘Stop the Maangamizi!’ Petition, a grassroots tool of the SMWeCGEC, working towards genocide and ecocide prevention by mobilising people as part of the People’s Reparations International Movement (PRIM) and the ISMAR to stop various manifestations of the Maangamizi. The third manifestation of the Maangamizi contained in the petition is: denial of Black and Afrikan ‘Mother Earth’ (Nana Asase Yaa), human and peoples’ rights to national self-determination as an oppressed People.  In the petition, various other ‘power disparities’ and inhumane public policies and practices are identified which have genocidal outcomes and continue to cause devastation to Afrikan Heritage Communities within and beyond the UK. Such policies and practices have resulted in the decimation of generation after generation of people of Afrikan heritage due to ecocidally induced physical and cultural genocide, the destruction of ecological and social life-systems as well as natural flora and fauna. Not to mention the perpetration of a myriad of other environmental crimes such as wildlife crimes, illegal logging, illegal fishing, illegal waste disposal and pollution, illegal traffic of ozone-depleting substances and illegal mining.

Some of the genocidal outcomes for Afrikan Heritage Communities include:

• Physical, biological, economic, cultural genocide
• Social and civil death of Afrikan People.
• Ecocide of our environment.

However, the life-destroying pollution of our planet, anti-Black racism, its specific form of Afriphobia and the impoverishment of whom Frantz Fanon referred to as the ‘Wretched of the Earth’, all arguably have their causes in the current unjust world system. Many scholar-activists have helped us to understand that the current world system is rooted in and has been established through the Transatlantic enslavement of Afrikans. We as an Afrikan-led Reparatory Justice campaign are therefore working as an affinity group and campaign which is building solidarities with the Extinction Rebellion Movement on the basis of the commonality of interest we share in rebelling against ecocide and ensuring accountability for environmental crimes. In addition to the fact that our campaign itself is a form of ‘rebellion against extinction.’ – In that it is safeguarding Afrikan people’s role as custodians of humanity’s futures; which focuses on the racialised and other intersectional destruction/s of genocide and ecocide as deliberately inflicted forms of colonial, imperialist violence against Afrikans, indigenous peoples and Mother Earth, in furtherance of advancing holistic reparatory justice. This is something which PARCOE, the reparations coalition I am part, of refers to as Pan-Afrikan Reparations for Global Justice.  In this regard, the SMWeCGEC has been heavily influenced by PARCOE’s approach or (‘overstanding’) of the problem of climate change from a Pan-Afrikan internationalist perspective; therefore seeing the climate emergency as the result of the criminal imposition – by the ruling classes of Europe – of a rapacious system expropriating the resources of the globe, not only at the expense of the majority of Humanity, but also to the detriment of our Mother Earth.

 

 

 

Our strapline in the ‘Stop the Maangamizi!’ Campaign is ‘stopping the harm – the first step to repairing the damage’. By repairing the damage we are referring to reparations or as we prefer to say, Reparatory Justice. We see this as the beginning of the solution to reversing centuries of super-exploitation and extractivism and ending the ‘climate emergency’ and its corollary ‘human and peoples rights emergency’. Enforced access to much of the world’s natural capital – oil, gas, timber, minerals which lies on or beneath lands occupied by Afrikan, indigenous and Aboriginal peoples often entails land evictions, displacements, forced relocations, arrests, abuses and killings and other violations. For us as people of Afrikan heritage, reparations cannot simply be limited to financial compensation alone due to the nature of the damage and existential threat that we are facing. Comprehensive and adequate reparations require the removal of structures built on centuries of war crimes, crimes against humanity, genocide and crimes of aggression, in the forms of enslavement, colonialism and neo-colonialism or what we refer to as the Maangamizi.

Reparations must entail the cessation of current violations, such as environmental crimes in particular, and guarantees of non-repetition including true decolonisation and the restitution of sovereignty for Afrikan, Aboriginal and other indigenous peoples globally. For sovereignty, as conceptualised by Afrikan and indigenous peoples, is indispensable to halting the destruction of Nana Asase Yaa (Mother Earth) as our home; which has been caused by the structurally violent European initiated cultural, political, socio-economic system known as capitalism that is rooted in the genocide of indigenous and Afrikan peoples, chattel enslavement and the dispossession of ancestral lands, territories and natural resources.

Afrikans, Aboriginal and indigenous peoples have always known that the processes of genocide and ecocide are inseparable, for what has happened to our people and the lands on which we live are interconnected. In the Pan-Afrikan perspective of the ‘Stop the Maangamizi!’ Campaign this warrants an ‘overstanding’ that in stopping the harms of ecocide and genocide, we not only have to emancipate and save ourselves, but this process of stopping the harm and repairing the damage must also result in the repair of humanity and the cosmos. Since we as Afrikan people, who in the words of Audre Lorde, “were never meant to survive,” see that we have unique insights into what it means to be in stewardship of this World, Planet and Cosmos.

Accordingly, one of the seven goals of Pan-Afrikan Reparations for Global Justice is to “Enforce environmental elements of global justice full respect for Mother Earth/ Nana Asase Yaa rights.” However, we know that we cannot accomplish even our own self-determined goals for Reparatory Justice fully without working with others who are seeking to achieve similar goals of revolutionary social change and transformation. As the Afrikan freedom fighter Samora Machel said: “International solidarity is not an act of charity: it is an act of unity between allies fighting on different terrains toward the same objectives. The foremost of these objectives is to assist in the development of humanity to the highest level possible.”

 

SAMORA

                                Samora Machel

 

But how do we repair the loss of a future?

We have to destroy the peace of those who are too comfortable to change in order to rebuild!

By all means, we must escalate the rebellion by building alternative futures.

I close with some words of wisdom from the Calypsonian Baron’s ‘Mother Earth is Dying’.

Today the things we nurture could determine the future
And pray what would the picture be
See grandson and granddaughter fighting, chaos and disaster
As Mother Earth protest violently
Wake up, wake up people and be part of the struggle!
The planet earth in serious trouble
We got to end this melancholy refrain
We cannot afford to lose Paradise again
That’s why I’m pleading.

Mother Earth is crying, she say to stop the polluting…
Mother Earth is Dying, we got to stop the polluting…
Whole attitude got to change, and priorities rearrange
We got to become more competent
The way we protect the environment
And fight, fight for all that it’s worth
Fight to save Mother Earth…
Mother Earth crying… 
In case you don’t know, the planet Earth dying slow
What a sad way to go.

 

Thank you!

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

 

 

 

Posted in AFRIKAN HELLACAUST, AFRIKAN RESISTANCE, INTERNATIONAL SOCIAL MOVEMENT FOR AFRIKAN REPARATIONS, ISMAR, MAANGAMIZI RESISTANCE, MAANGAMIZI RESISTORS, PREFIGURATIVE POLITICS, PRIM, REPARATIONS, SMWeCGEC, STOP ECOCIDE, STOP THE MAANGAMIZI CAMPAIGN, STOP THE MAANGAMIZI PETITION, Uncategorized | Tagged #ExtinctionRebellion, Affective Solidarity, Afrika, Afrikan Heritage, Afrikan Heritage Community for National Self-Determination, Allies, British Colonialism, British Government, capitalism, Climate Emergency, Cognitive Justice, Decolonisation, Decolonise, Extinction, Extra-Legal Activism, Genocide, Geopolitics, Grassroots Leadership, Hellacaust, Internationalism, ISMAR-Building, Maangamizi, Mother Earth, Mother Earth Rights, Movement-Building, Nana Asase Yaa, Neocolonialism, NothingAboutUsWithoutUs!, Pan-Afrikan Internationalism, Pan-Afrikan Reparations for Global Justice, Pan-Afrikanism, Planetary Repairs, Reparationist, Reparatory Justice, Self-Repairs, Speaking Truth to Establishment Power, Stop the Maangamizi, We Charge Genocide/Ecocide! | Leave a comment

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