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.”
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.
Esther Stanford-Xosei, Coordinator-General, ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC)
GBETOWO IN ‘ABLODENUDZRADONATOTRO’:
TOWARD THE PAN-AFRIKAN REPARATIONS FOR GLOBAL JUSTICE VICTORY OF MAATUBUNTUMAN
By Mawuse Yao Agorkor of the
ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ)
and the VAZOBA Afrika and Friends Networking Open Forum.
This is a presentation giving a basic outline explanation of the ‘Pempamsie’ planning of, and the groundwork being done to effect, people’s self-empowering Pan-Afrikan Reparations for Global Justice within the Ewe-Fon-Adza kindred communities of the Gbetowo nationality in West Afrika as their own self-determining contributions towards the victorious building of the MAATUBUNTUMAN Pan-Afrikan Union of Communities. There is well emphasized the crucial importance of Cognitive Justice to understanding what Reparations mean as ‘Nudzradonatotro’ to the Gbetowo. Proceeding from this ‘Nudzradonatotro’ conceptualization, the presentation highlights its cardinal exposition of the view that Reparatory Justice will be utterly meaningless to partitioned indigenous Afrikan communities like the kindred Ewe-Fon-Adza communities in present-day Ghana, Togo, Benin and Nigeria, unless the Maangamizi criminality of the European imperialist neocolonially imposed borders of Coloniality, that are a huge part of the still persisting legacies of the infamous 1884-1885 Berlin Conference, are completely dismantled in the total national and social liberation course of effecting true Pan-Afrikan Reparations for Global Justice. Hence the great attention given to explaining the contributions being made by the ABLODENUDZRADOSAFO-GECOPPARJ, under the auspices of its parent formation, the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR) to the remarkable works of the Stop the Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC), and the Global Afrikan People’s Parliament (GAPP); that is, Gbetowo contributions to putting a full stop to the Afrikan ‘Hellacaust’; in order to achieve the definitive victorious building of MAATUBUNTUMAN, out of the unification of ‘Sankofahomes’ throughout the continent, together with ‘Maatubuntujamaas’ all over the World, wherever is thriving the diaspora of Afrika.
Honourable Chairperson, Distinguished Guests and Fellow Participants;
With great pride I bear, in the Afrikan Personality dignity required by such a humbling big responsibility, the immense honour of representing not only my own primary organization, the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR); but also, and indeed, to be more precise, mine is the honour of representing our ABLODEDUNOVISIHA through one of its Grassroots Academia branches, the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ), which is most relevant to this 19th-21st September 2018 Colloquium of the International Network of Scholars and Activists for Afrikan Reparations (INOSAAR). It is noteworthy to register the fact that, among others, I do also represent here the VAZOBA Afrika and Friends Networking Open Forum; as well as the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). When we started being drawn as early as in October 2016, by the Pan-Afrikan Reparations Coalition in Europe (PARCOE), based in London, United Kingdom, into discussions and preparatory work for the building of INOSAAR, we on the ground in West Afrika gave careful thought to a considerable number of bittersweet lessons from our own chequered previous as well as still ongoing current experiences.
WAGPACC-INOSAAR: Our Rationale
We of ABLODEDUNOVISIHA and VAZOBA are among those who proudly regard ourselves as the Scholar-Activists of the Grassroots Academia of our Communities of Resistance for Pan-Afrikan Reparatory Justice throughout the continent and diaspora of Afrika! We take immense pride in the Decolonizational furtherance of Cognitive Justice by doing our Scholar-Activist work mainly in our own indigenous Afrikan languages, utilizing creatively our own indigenous Afrikan knowledges, including spirituality, capacities, skills, cultural processes, tools and various other instruments, infrastructures and mechanisms to carry out appropriate mass conscientizational work by way of Popular Education, giving priority to Action Learning and similar mural and extra-mural endeavours of Lifelong Learning, among the ordinary masses of our Afrikan people at home and abroad. We unapologetically storm into this September 2018 colloquium space of INOSAAR, in the Republic of Benin, as non-state acting grassroots subaltern Scholar-Activists, coming from mainly the so-called hard to reach nooks and crevices of our Afrikan Communities of the Wretched of the Earth, from our own Lifelong Learning spaces of the Poorest of our poor Afrikan Communities of Resistance. For, it is the Reparatory Justice interests of such impoverished Afrikan Communities of Resistance that many in the ivory tower citadels of the Establishment Academia ignore, with some even contemptuously denying the very existence of ourselves and the distinctive interests of Intersectionality we independently represent both on the continent and in the diaspora of Afrika today! So we are coming from having had, since 2016, to do very serious thinking for ourselves about how best to make the INOSAAR endeavor worthwhile to ourselves and, most importantly, fruitfully beneficial to the ordinary masses of Afrikan people in and beyond our own communities all over the World. It is such thinking that has gone into creating the WAGPACC-INOSAAR as our own autonomous space for grassroots thinking and action by non-state actors promoting, from the ground upwards, not topdown but rather from “the bottomless pit”, in our own community interests, what we regard as authentic Pan-Afrikan Reparations for Global Justice in West Afrika.
The WAGPACC-INOSAAR is an autonomous networking Bloc of grassroots formations that are prioritizing the agency of the ordinary masses of Afrikan people by promoting, advocating and safeguarding respect for their own self-determined vital best interests, views and contributions in the groundup participatory democratic building of INOSAAR. This is being done so as to ensure things are scrupulously carried out in ethical accord with the fundamental principles of the International Social Movement for Afrikan Reparations (ISMAR), so as to enhance its advancement, in organic link with the Peoples’ Reparations International Movement (PRIM), towards the Rendezvous of Victory of holistic Pan-Afrikan Reparations for Global Justice. This is necessary to ensure the vigilant defence within and beyond INOSAAR of the inalienable right of the grassroots of our deprived Communities of Reparations Interest (CORIs) in West Afrika to independently project, articulate and effect their own perspectives and endeavours of Afrikan Reparatory Justice by their own sovereign People’s Power; and to assert the real weighty massive strength of their Civil Society collective intellect and might, against overt and covert attempts to impose the topdown elitist diktat of governments and other state actors upon them to the detriment of their own best interests and also against the principles and ethical norms of the ISMAR and the PRIM. We are seeking to reinforce and consolidate the autonomy of the WAGPACC-INOSAAR and review our own work programme during and in the aftermath of this September 2018 INOSAAR Conference in Benin.
With this very necessary clarification, may we go on to express our profound gratitude to Dr. Nicola Frith, Professor Joyce Hope Scott, Kofi Mawuli Klu, Esther Stanford-Xosei and, of course, also to the energetically dynamic Zeguen Moussa Toure, one of the co-founders and now a Co-Vice-Chairpersons of the WAGPACC-INOSAAR, currently based in Cotonou here in the Republic of Benin, where as a political refugee he is in exile from his country of birth, Cote d’Ivoire; our immeasurable “Akpega” to all such outstanding persons who have kept our hopes in INOSAAR alive and displayed exemplary leadership, together with all others we are unable to mention individually, in bringing us to this impressive event; yes, to this event of what, to us, ought to be a historical landmark celebration of Afrikan Rootsgrounding enstoolment of the special collective chieftaincy of INOSAAR as a potentially formidable iron-component of the Academic Column of both the International Social Movement for Afrikan Reparations (ISMAR) as well as of its interconnected Peoples’ Reparations International Movement (PRIM).
We are in Xogbonu/Hogbonu/Aja Ile!
Being an Ewe Scholar-Activist Advocate for our Gbetowo indigenous community rights, may I seize this opportunity also to highlight one more very important thing in this introduction to my presentation. It is vital for me to do so as my sacred Scholar-Activist duty of great importance to our ABLODENUDZRADOSAFO, which is a Reparations-focused Lifelong Learning and Action Research agency operating under the auspices of the broader ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR). With long pent-up emotions of ABLODEDUKO Afrikan Personality pride, I too embrace the “Woezor” in this Xogbonu (or Hogbonu, also known as Aja Ile) city of so-called Porto Novo in the Republic of Benin; yes, to be true to the principles of Pan-Afrikan Reparations for Global Justice, let me uphold one of the Decolonizational Best Practice norms of our ABLODEDUNOVISIHA and VAZOBA by choosing to call this Afrikan place, not by the misnomer of so-called “Porto Novo” which marks it out as one of the most appalling crime scenes of the Maangamizi, that is by its still European imperialist-imposed obnoxious name of Coloniality, but rather by its own indigenous Afrikan original names of Xogbonu, or Hogbonu or Aja Ile, which better dignify it in what ought to be its truly majestic Afrikan sovereignty! Though not surprising that “Porto Novo” is still being officially misused for this place in this supposedly independent modern country of Benin, it is still shocking that little is being made of the fact that it is one of the European imperialist colonially carved out nation-state crime scenes of the Maangamizi which is prolonging the ‘Hellacaust’ criminality of Genocide and Ecocide in its continuing partition and division of our closely related familial Ewe-Fon-Adja kindred communities of the Gbetowo in West Afrika that are also to be found in Togo, Ghana and Nigeria!
To Kalelaklefiaga Agadza and Kalelaklenyonufiaga Hangbe: Our glorifying Salutations!
Without diminishing our boiling Gbetowo Black Rage concerning this continuing Maangamizi criminality, it is to an extent soothingly heart-warming to us that some of us are for the very first time setting our feet upon this holy soil that is part of the sacred homeland of our Gbetowo; a most wonderful homeland to which we proudly trace the glorious footsteps of our revered ancestral Heroes and Sheroes such the legendary Pan-Afrikan Abolitionist giants Kalelaklefiaga Agadza Audati Trudo and Gbetolaklenyonufiaga Na Hangbe of magnificent Dahome!
We do not have enough opportunity right now to properly tackle the lots of nonsensical Afriphobic racist mudslinging seeking to belittle the towering gallant role of Kalelaklefiaga Agadza Audati Trudo not only in our Gbetowo but also Afrikan and World History. Despite indisputable eye-witness testimonies of even critical-minded European travelers, like the British Royal Navy surgeon John Atkins and the British trader Bulfinch Lambe, who both had experienced contemporary life in those times in Dahome, and arguments brilliantly advanced by renowned historians of the illustrious stature of the likes of I.A. Akinjogbin and Basil Davidson, there are those who still keep spinning highly questionable concoctions from the figment of their own prejudiced imaginations in order to speculatively attempt to tarnish the image of Kalelaklefiaga Agadza Trudo. Even though he was hailed as such by Anti-Slavery campaigners in Britain and elsewhere, the image of Kalelaklefiaga Agadza as a self-motivated indigenous Afrikan Abolitionist Freedomfighting Chief appeared to be too damaging to the White Supremacy racist narrative to be allowed to stand without even deceitful vilification. So the Big Lies mudslinging continues against the glaring evidence to the contrary!
The Question of Afrikan Complicity
This is most noteworthy in relation to some of the points being made in this INOSAAR Colloquium here about Afrikan complicity in the Maangamizi, in connection particularly with its phase of Chattel Enslavement. Those con-tricksters who come on get-rich-quick capitalist fortune-hunting trips to West Afrika from the Diaspora to try various dodgy scams, with the sinister purpose of guilt-tripping us here on the continent of Afrika by spinning distorted half-truths about Afrikan complicity in the Chattel Enslavement phase of the Maangamizi, only in order to criminally extort from gullible chiefs and other ignorant traditional leaders and obscurant politicians undeserved goods and services for their own greedy individualistic and narrow cabalistic self-enrichment, ought to be resolutely challenged, mercilessly exposed and severely punished by all true Pan-Afrikan Reparationists at home and abroad! Among the weapons we must sharpen for use against such unscrupulous con-tricksters and their gangsteric cabals is comprehensive knowledge about the whole truth of the global Maangamizi Experiences of our Afrikan people at home and abroad, of all our communities throughout the continent and diaspora of Afrika.
There is a lot of one-sided accusatory finger-pointing at Afrikans born on the continent by some of those born in the diaspora about complicity in the Maangamizi crimes of Chattel Enslavement, with the often repeated chanting of “Dem sell we” and “you also owe and therefore have to pay us reparations”! This is where comes in handy literally the Afrikan Wisdom saying that when you are pointing one accusing finger at somebody else, be mindful that all the rest of your fingers on that same hand are actually pointing at your own self! So, apart from the notorious sambos and other “runaway slave-catching” goon squads even from among renegade Maroons in Jamaica and other Caribbean islands, lots of true stories abound about Afrikan Heritage individuals and their families elsewhere throughout the so-called Americas who got involved in Chattel Enslavement crimes as the so-called ‘owners’ of their fellow enslaved Afrikans in the diaspora! Writing about such “Rogues in the Gallery of Black History”, Professor Henry Louis Gates Jnr, as the Director of the W.E.B. DuBois Institute for African and African-American Research at Harvard University and Editor-in-Chief of “The Root”, drew upon the works of some of the most outstanding Afrikan Heritage historians, including the renowned likes of Joel A. Rogers and Carter G. Woodson, to provide convincing evidence (see the article “Did Black People Own Slaves?” by Henry Louis Gates Jnr); which are buttressed by the writings also of illustrious Jamaican historians like Richard Hart and Arnold Bertram (see the article “Jamaica’s Black And Coloured Slave Owners” by Arnold Bertram at http://jamaica-gleaner.com/article/news/20170801/arnold-bertram-jamaicas-black-and-coloured-slave-owners ). As for the present-day examples of the traitorous Black-Skin-White-Masked Elite involved in Afrikan complicity in the Maangamizi crimes of our contemporary era, that is in the criminality of Neocolonialism, we must, with all intellectual honesty, engage in critical examination of the questionable track-records not only of those “Men and Women of the Hegemon” of the ilk of Nana Addo Dankwa Akuffo-Addo of Ghana and Ellen Johnson Sirleaf of Liberia, but also of the Libyan Carnage-Wreaker Barack Hussein Obama of the USA and the Maangamizi Denier at Durban Baroness Valerie Ann Amos of the United Kingdom! Let therefore all the deceitful one-sided accusatory finger-pointing stop so that we all can rise together throughout the continent and diaspora of Afrika higher above the scams of con-tricksters in sincere promotion of genuine Pan-Afrikan Reparations for Global Justice!
These points are of crucial importance for me to emphatically make at this INOSAAR Colloquium here in Xogbonu/Hogbonu/Aja Ile, in the Republic of Benin. Nevertheless, mindful of the challenges of translation from the English into the French languages that are not our own indigenous Afrikan mother tongues, and since the time given us is grossly inadequate to do real Cognitive Justice to my topic, may I suggest a way out: that is, to advise all those who are genuinely interested in my whole contribution to ask the key organisers of this colloquium for a full written copy of my presentation. I believe Dr. Nicola Frith is the one person to contact in particular in order to obtain such a full written copy of my presentation. May I therefor proceed by selecting a number of cardinal points for highlighting. On the whole, my outline of such cardinal points are as follows.
Bringing into the Global Justice Limelight the Maangamizi Agony of the Gbetowo Nationality
Gbetowo is the collective umbrella name of the Gbe Language-speaking indigenous nationality of all people of the Ewe-Fon-Adza communities now home-based in West Afrika. Among the noteworthy historians from these communities who have been writing about their people from a wide diversity of perspectives are the likes of F. Akoli, D. Amenume, Francis Agbodeka, G.K. Nukunya, Komi C. Kudzodzi, Charles M.K. Mamattah and Kodzo Gavua. The Gbetowo are to be found mostly in the countries of Ghana, Togo, Benin and Nigeria, divided by the artificial borders drawn rather arbitrarily, far away at the 1884-1885 Berlin Conference on the Scramble for and Partition of Afrika by the colonizing powers of Euro-Amerikkkan Imperialism. Minoritised in these imprisoning Bantustan nation-states of Neocolonialism that are part of the geopolitical prison-industrial complex of the Global Apartheid Coloniality of White Supremacy Racism, the Ewe-Fon-Adza communities of the Gbetowo nationality are extremely marginalized, severely discriminated against and brutally suppressed; they are repressed with the structural violence of Euro-Amerikkkan Imperialism which keeps on being dispensed through its African puppet quislings in the governmental organs and other structures of the state machinery in these countries of West Afrika today. Becoming more conscious and therefore increasingly rising up more militantly in defence of their human, peoples’ and Mother Earth rights as indigenous communities of Afrikan people, the Gbetowo are making their presence at home and abroad to be felt and therefore getting more visibly seen in the battles for participatory democratization that are growing in the countries of Ghana, Togo, Benin and Nigeria respectively.
There are diverse politico-ideological and organizational tendencies within the Ewe-Fon-Adza communities at home and abroad; with most at present still merely asking for democratic reforms and improvements in their situation in the countries of Ghana, Togo, Benin and Nigeria; while a vocal minority of others continue agitating for complete secession and some demanding various kinds of autonomy to strengthen the Gbetowo identity and national self-determination. Among all of these groupings, our ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration stands out for a unique position creatively advocating defence of the human, peoples’ and Mother Earth rights of the Ewe-Fon-Adza communities in unification as indigenous Afrikan people’s rights by way of championing Pan-Afrikan Reparations for Global Justice! Accordingly, ABLODEDUNOVISIHA is following its own ABLODENUDZRADONATOTRO conceptualised and designed ‘Pempamsie’ Pan-Afrikan Reparatory Justice Plan of Positive Action and therefore working diligently from the grassroots in promotion of the Pan-Afrikan liberatory unification of the Ewe-Fon-Adza communities into an autonomously self-determining national polity of ABLODEDUKO; an autonomous ABLODEDUKO polity that will initially remain inside and grow organically within but also transcendentally across the borders of the countries of Ghana, Togo, Benin and Nigeria; such an ABLODEDUKO will systematically, methodically but gradually be constituted from the organic naturing of ‘Sankofahomes’ from within the Ewe-Fon-Adza Communities of Reparatory Justice Interest (CORJIs); gradually integrating with ‘Maatubuntujamaas’ as Afrikan Heritage Communities for National Self-Determination (Maatubuntujamaa-AHCNSDs) in the diaspora of Afrika, such ‘Sankofahomes’ of the Ewe-Fon-Adza Communities of Reparatory Justice Interest on the continent will become the Gbetowo ABLODEDUKO component building blocks of the future MAATUBUNTUMAN Pan-Afrikan Union of Communities!
ABLODENUDZRADONATOTRO’ as the Gbetowo’s own Cognitive Justice conceptualization and projection of Pan-Afrikan Reparations from their own Nunyansa indigenous knowledge perspective.
Every community’s own understanding of Reparations through its own indigenous knowledge perspectives and the self-determining strategy and tactics shaped accordingly is itself a Cognitive Justice prerequisite to its own definitive achievement of its appropriate holistic Reparatory Justice. This is exactly what our Gbetowo vibrantly display through our own Nunyansa indigenous knowledge conceptualization of Reparations as our own ‘ABLODENUDZRADONATOTRO’ self-determining Community Repairs for Rootsgrounding Change. The scholar N.K. Dzobo emphasizes the great importance the Ewe devote not to the mere acquisition of simply Knowledge as “Nunya”, but more to its Gbetowo own creative advancement through their own practical Lifelong Learning Experiences into the Wisdom of “Nyansa”; hence the concept of “Nunyansa”! We must all be mindful of the fact that Reparations would be incomplete if we failed to grasp the necessity for advancing knowledge in the praxis of unifying theory and practice into Wisdom and take into account the radical Changemaking for the better aspect of such advancement to effect true civilizational Progression. So therefore we must repair with a crystal-clear view to visionary radical Changemaking for the betterment of our whole communities. That is why we enthusiastically embrace the holistic definition and comprehensive exposition of Black self-empowering Reparations for our Afrikan people and all Black Humanity that was brilliantly advanced by Professor Chinweizu at the 27th to 29th April 1993 First Pan-Afrikan Conference on Reparations for African Enslavement, Colonization and Neocolonization held in Abuja, Nigeria.
As ABLODEDUNOVISIHA, we are progressing from the Ewe-Fon-Adza Nunyansa conceptualization and programmatic ‘Pempamsie’ design of true Pan-Afrikan Reparatory Justice as ABLODENUDZRADONATOTRO. We are making such advancement by becoming increasingly highly conscious, in the light of what Osagyefo Kwame Nkrumah argued in his “Consciencism”, of the fact that such progression of ours must have as its foundation the ultimate maximum concentration of our own Afrikan people’s indigenous knowledge power in order to best formulate the collective intellectual basis for the creativity of our Gbetowo’s own unique contributions to the successful building of the MAATUBUNTUMAN Pan-Afrikan Union of Communities. That is why we are doing so with our characteristic Gbetowo Reparatory Justice grand vision of ABLODENUDZRADONATOTRO, arising from the Nunyansa fertility creativity of our Ewe-Fon-Adza community radical imaginations; so much so that we are glocally thinking and acting with a clear Wakanda-style futuristic view; that is, the view to taking all Humanity along our adventurous flight upon the Sankofa wings of MAATUBUNTUMAN building, to courageously soar, with the greatest possible pyramid-building audacity learnt from our revered Ancestors, well beyond current horizons upwards to the loftiest glorious heights of our definitive Pan-Afrikan Internationalist Rendezvous of Global Justice Victory.
The Ewe-Fon-Adza Community indigenous Empowerment Mechanisms
Our Ewe-Fon-Adza communities intergenerationally inherit inalienable traditional core value systems of knowledge, culture and spirituality, a wholesome World outlook and ways of life and wellbeing that give us a uniquely distinctive Gbetowo community spiritedness, identity and ethos in contribution to what Osagyefo Kwame Nkrumah called the Afrikan Personality. The aforementioned systems contribute immensely, by the Nunyansa ways and means of Sankofa progression, to create, regenerate and advance various indigenous community empowerment mechanisms. Long before the disastrous colonial imposition of the Maangamizi criminality of Eurocentric Miseducation, there has been far more Cognitive Justice appropriate, meaningful and fruitful Education, training and capacity building in various aspects of Community Regeneration, Participatory Democratic Citizenship and Sustainable Development through the enforcement of the cultural values, principles and best Nunyansa practices of indigenous Gbetowo civilizational self-progression. This at large had tremendously improved and at best transformed the political and socio-economic lives of the Gbetowo nationality in the past.
Professor Ansa K. Asamoa is among those outstanding Ewe Scholar-Activists who have given quite interesting radical descriptions and exposition to the political and socio-economic historical journey of the Ewe-Fon-Adza communities of our Gbetowo nationality. Other noteworthy interesting expositions on our Gbetowo cultural practices have been made by the likes of F.K. Fiawoo, S. Mote, G. Nukunya, Kofi Nyidevu Awoonor, N.K. Dzobo, A.K.P. Kludze, E.Y. Egblewogbe, J.G. Kodzo-Vordoagu, Kafui Aku Ofori, Kofi Agawu and Godwin Agbeli. The proper continuity of such works necessitates, as our ABLODENUDZRADOSAFO Scholar-Activists are arguing, with the unanimous support of the entire ABLODEDUNOVISIHA, the systematic innovative development of complexes of mural and extra-mural education, seeking to harmonise the wide diversity of the endeavours of those operating in relevant spaces of the Establishment Academia as well as of the Grassroots Academia; so as to strive better for the glocal unification of all the Cognitive Justice endeavours of the Gbetowo and other Afrikan communities throughout the continent and diaspora of Afrika into a global Pan-Afrikan Reparatory Justice whole of Maangamizi resistant Educational Repairs! This is what shall contribute to advancing the efforts we are glocally making in exercising our own agency of popular democratic educational creativity, with modest but groundbreaking cutting-edge initiatives like the Grassroots InterLinks for Global Citizenship Action Learning (GILOGCAL); in order to galvanize similar Global Academy Commons building efforts of formations like the Afrikan Reparations Transnational Community of Practice (ARTCoP), through its work on developing the International Social Movement for Afrikan Reparations Academy (ISMARA), in collaboration with the Global Justice Institute of the Global Justice Forum (GJI-GJF), the CAFA Archival Resources Action Team (CARAT), the May Day Rooms (MDR), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL), the Peoples’ Academy of Action Learning (PAAL) and the Global Citizenship Educational Campaign for Curricula of Pluriversality (GCECCOP). We would like to see the INOSAAR as a whole playing a catalyzing role in support of these endeavours by more vigorously promoting and utilizing its remarkable Principles of Participation to harmoniously draw various progressive forces from both the Establishment Academia and the Grassroots Academia all over the World into even critical but yet constructive engagement with such endeavours of ours.
It is through such mainly groundup endeavours that our ABLODENUDZRADOSAFO is, with the support of its mother formation, the ABLODEDUNOVISIHA, making various interesting contributions from here in West Afrika to advancing the cause of Pan-Afrikan Reparations for Global Justice. Basically much attention is being channeled towards grassroots sensitization and mobilization, as for example through open activities of mass conscientization like the annual 1st August SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony that is held in Accra, Ghana, since 2016, in link with the Afrikan Emancipation Day Reparations March on the same date every year in London, United Kingdom.
Another remarkable endeavor of ABLODENUDZRADOSAFO is its contribution to building, through VAZOBA, a strong relationship with a very select grouping of Afrikan Chiefs and other uniquely distinguished traditional leaders who are organizing themselves as the Global Afrikan Family Reunion International Council (GAFRIC). Our ABLODEDUNOVISIHA as a whole is supporting the ABLODENUDZRADOSAFO and VAZOBA in assisting the GAFRIC not only to build capacity but also to advocate for total liberation of Afrikan communities at home and abroad, with a view to having our diasporan brothers and sisters keen on Rematriation/Repatriation to having better opportunities for more knowledgeably and responsibly exercising their right to our Mothercontinent of Afrika, their right of return, in order to reunite with their families at home in the proper ways and means of true Pan-Afrikan Reparations for Global Justice. In very historic statements to the 17th March 2018 INOSAAR Conference in the Birmingham City University, two outstanding paramount chiefs in Ghana who are leading co-founding members of the GAFRIC, Togbe Adza Tekpor VII, the Osie of Avatime, and Nana Kobina Nketsia V, the Omanhen of Essikado, not only hailed the emergence of INOSAAR but also outlined areas of cooperation in working conjointly in better meaningful pursuit of Reparatory Justice for Afrikans and all other peoples of our common Humanity. We of ABLODENUDZRADOSAFO, and of the entire ABLODEDUNOVISIHA as well as the VAZOBA, have the mandate to once again reiterate to this 19th to 21st September 2018 INOSAAR gathering in Xogbonu/Hogbonu/Aja Ile here in the Republic of Benin, everything written in both statements by our two GAFRIC chiefs in furtherance of Positive Action upon them. This also relates to all the other endeavours we have been discussing and promoting through INOSAAR-RepAfrika and INOSAAR as a whole.
Among all the voices sounding calls for Afrikan Reparations, the increasing number and diversity of which are welcome to us for enriching public discourse on this key matter decisive in resolving all other issues in our contemporary World, we of the ABLODENUDZRADOSAFO are in accord with all our colleagues of the ABLODEDUNOVISIHA, the VAZOBA and the WAGPACC-INOSAAR in prioritizing and giving our greatest attention to the subaltern voices of those Frantz Fanon called the Wretched of the Earth throughout and beyond the continent and diaspora of Afrika. We do so because of our immense faith in the ability and capacity of the masses of our Afrikan people outside the corridors of currently existing machinery of state, yes, the ability of the most impoverished of the masses of our Afrikan people, like all other peoples of the World, to make History, even to do what to some may appear the impossible, as James Baldwin pointed out. We are of the strongest conviction that it is the masses of our Wretched of the Earth that shall exercise agency and play the most decisive role in taking our Pan-Afrikan Reparations for Global Justice Struggle to its definitive Rendezvous of Victory.
May we therefore conclude with an appropriately relevant axiom that Kofi Mawuli Klu and our VAZOBA colleagues of the Forum of Nkrumaist Thought and Action (FONTA) keep on reiterating to us in everything to do with all our Pan-Afrikan Reparations for Global Justice endeavours: “Do we mobilise and rely on the People in the Struggle against Imperialism in all its forms, or do we relegate the role of the masses of the People to a secondary place in this Struggle? I say that only the masses of the People can ensure Victory in our Struggle! ” From the 10th May 1965 Speech by Osagyefo Kwame Nkrumah at the Fourth Afro-Asian Solidarity Conference in Winneba, Ghana.
Akpega na mi kata!!!
MAWUSE YAO AGORKOR
Email: Mawuse.email@example.com and Vazoba.firstname.lastname@example.org
Mawuse Yao Agorkor is a Social Justice Financial Management Practitioner and Pan-Afrikan Lifelong Learning for Global Citizenship Educationist based in Accra, Ghana, in West Afrika. His rich expertise is being glocally channeled into vibrant Scholar-Activist involvement in and engagement with various organisations, networks and campaigns in and beyond Afrika. Being a vigorous defender of human, peoples’ and Mother Earth rights, and therefore an energetic Eco-Justice promoter of Agriquacultural Lifestyles social enterprising, Mawuse’s main business occupation is working as the Chief Executive Officer of the NUNYANSABOME Pan-Afrikan Green Revolutionary Organic Permacultural Eco-Gardens (NUNYANSABOME-PAGROPEG). Considerable time of his is also devoted to serving as the General Secretary of the VAZOBA Afrika and Friends Networking Open Forum (VAZOBA-AFNOF); as well as the Principal Organising Secretary of the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration(ABLODEDUNOVISIHA-GGUPACOR), under the auspices of which he plays a leading role in coordinating the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ). It is from these positions that he contributed to co-founding not only the SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony in Accra, Ghana, but also the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). He assists in glocally facilitating activities of the NKRUMAHDANFO Friends of Kwame Nkrumah International (NKRUMAHDANFO-FOKNI), the Pan-Afrikan Forum of Ghana (PAFOG), the Global Afrikan Family Reunion International Council (GAFRIC), the Global Afrikan People’s Parliament (GAPP), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL) and the Grassroots South-North Internationalist Forum (GRASSNIF). He is currently working together with the All-Afrikan Networking Community Link for International Development (AANCLID) and the Jubilee Debt Campaign (JDC) in the United Kingdom on implementing the Positive Action Programme for Pan-Afrikan Liberatory Tackling of International Debt (PAPPALTID). Among the numerous innovative endeavours of Lifelong Learning Mawuse is co-organising in collaboration with various organisations, universities and other institutions and networks of mural and extra-mural education all over Afrika and the World is the Grassroots InterLinks of Global Citizenship Action Learning (GILOGCAL).
Mawuse Yao Agorkor is a Social Justice Financial Management Practitioner and Pan-Afrikan Lifelong Learning for Global Citizenship Educationist based in Accra, Ghana. He works mainly as the Chief Executive Officer of the NUNYANSABOME Pan-Afrikan Green Revolutionary Organic Permacultural Eco-Gardens (NUNYANSABOME-PAGROPEG). Considerable time of his is also devoted to serving as the General Secretary of the VAZOBA Afrika and Friends Networking Open Forum (VAZOBA-AFNOF); as well as the Principal Organising Secretary of the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration (ABLODEDUNOVISIHA-GGUPACOR), under the auspices of which he plays a leading role in coordinating the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ). It is from these positions that he contributed to co-founding not only the SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony in Accra, but also the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). He also plays leading roles in glocally facilitating activities of the Pan-Afrikan Forum of Ghana (PAFOG), the Global Afrikan Family Reunion International Council (GAFRIC), the Global Afrikan People’s Parliament (GAPP), the All-Afrikan Networking Community Link for International Development (AANCLID), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL), the Jubilee Debt Campaign (JDC), the Grassroots South-North Internationalist Forum (GRASSNIF) and various other formations, including the innovative Lifelong Learning creativity groundbreaking Grassroots InterLinks of Global Citizenship Action Learning (GILOGCAL).
Greetings Supporter of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC)
You may have recently heard about the University of Glasgow Reparative Justice Initiative which was reported in the press, after a year-long study conducted by the University’s History of Slavery Steering Committee (HSSC) discovered that the university benefited from the equivalent of tens of millions of pounds donated from the profits of Afrikan people’s enslavement in the Caribbean.
The report states that although the university itself “adopted a clear anti-slavery position” during the 18th and 19th centuries, it received gifts and bequests from people connected to enslavement. The report concluded that the university benefited by between £16.7m and £198m, depending on how the amount is updated to its present-day value.
As a result of the study, it is reported that the university will create a centre for the study of slavery and has agreed to add a memorial or tribute at the university in the name of the enslaved.
The report also identifies that the University of Glasgow will pursue the negotiation and signing of a Memorandum of Understanding between the University of Glasgow and the University of the West Indies, “designed to fit the needs and requirements of UWI staff and students.” It is proposed that the MOU might include, for example:
(a) A short-term visiting fellowship for UWI academic staff
(b) Student scholarships for UWI students
(c) Develop relationships in focused areas (for example, medicine, engineering)
(d) Work collaboratively with UWI to advance research and education in the
fields key to reparative justice (e.g. health, history of slavery and its
legacies, post-colonial economic development etc).
You can find the HSSC report ‘Slavery Abolition and the University of Glasgow’ here: SLAVERY ABOLITION AND THE UNIVERSITY OF GLASGOW. The proposals regarding the University of Glasgow’s reparative justice programme can be found on pages 16-17.
In response to the proposed reparatory justice programme, the SMWeCGEC has written an open letter to the HSSC which produced the report.
You can find our letter here: OPEN LETTER REGARDING UNIVERSITY OF GLASGOW REPARATIVE JUSTICE INITIATIVE
A vital matter of reparations ethics which the SMWeCGEC has asserted elsewhere including in the letter to the UK Prime Minister accompanying the 2018 hand-in of the ‘Stop the Maangamizi!’ Petition is that those making reparations claims on behalf of Afrikan heritage communities, outside the UK, but seeking to make negotiations with UK state institutions, should first and foremost engage in proper consultations and strategy development with Afrikan heritage communities in the UK. So, public consultation and community engagement is also an expectation and requirement of state institutions in Afrika, the Caribbean and elsewhere.
Further info about public engagement and universities from the National Co-ordinating Centre for Public Engagement can be found here.
Until next time!
‘Stop the Maangamizi: We Charge Genocide/Ecocide! Campaign International Steering Committee Spearhead Team (ISC-SMWeCGEC)
All images are the © copyright of Thabo Jaiyesimi and must be accredited as such
14,590 Signatures of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Petition handed-in
The 6-member delegation for the 2018 hand-in of the ‘Stop the Maangamizi!’ Petition were:
From Right to Left
1. Hon. Prophet Kweme Abubaka (Afrikan Emancipation Day Reparations March Committee, Ethiopia African Black International Congress)
2. Dr Barryl Biekman, (Europe-wide NGO Consultative Council for Afrikan Reparations, Netherlands)
3. Mama Lindiwe Tsele (Pan-African Congress of Azania)
4. Ms Kambanda Veii (Ovaherero Genocide Foundation, Namibia)
5. Cllr Joshua Brown-Smith, age 12 (Office of the Young Mayor, London Borough of Lewisham)
6. Professor Gus John (Gus John Associates, Member of the African Union Technical Union Technical Committee of Experts on the 6th Region).
The delegation which handed-in the 2018 ‘Stop the Maangamizi: We Charge Genocide!’ Petition represents a selection of the diversity within our Afrikan Heritage Community. The Young, The Elders, Born on the Continent, Born in the Diaspora, Male and Female, and as in previous members some members flew in from Afrika and Europe!
#Parliament is a Crime Scene!
See the following letter which accompanied the hand-in of the ‘Stop the Maangamizi!’ Petition
Please note, the ‘Stop the Maangamizi!’ Petition has been handed-in since 2015, in 2016 no signatures were handed in just the petition and a cover letter. In 2016, 5811 signatures were handed in, in 2017, 9636 signatures were handed in.
It is important to note that the ‘Stop the Maangamizi!’ Petition is not the only tactic we are adopting, the petition signatures accompany a Maangamizi Crime Scene sticker operation and lobbying of MPs strategy via the ‘Stop the Maangamizi!’ Postcard involving support for developing Afrikan Heritage Community advocacy on the points contained in the petition.
It is also important to note that we in the International Steering Committee Spearhead Team of the ‘Stop the Maangamizi!’ Campaign (ISC-SMWeCGEC) know that reparations will not be achieved simply by submitting this petition, if one reads the petition it is clear that this is not our thinking. In numerous articles and documents we talk about the March and the petition being part of revolutionary strategy and tactics that we are engaged in, which also involve all forms and levels of liberation struggle waged by various contingents of the International Social Movement for Afrikans (ISMAR).
The Afrikan Emancipation Day Reparations March and the annual hand-in of the petition is about building a broad public support base for consolidating the ISMAR in order to strengthen the harnessing and building of Afrikan people’s power to advance reparations to definitive victory; whiincluding the establishment of MAATUBUNTUMAN Pan-Afrikan Union of Communities.
See the following links for further info about the strategy and tactics of the ‘Stop the Maangamizi!’ Campaign in association with the Afrikan Emancipation Day Reparations March Committee:
As we approach the 3rd year of marching, what has been achieved? (2016)
After 4 years of marching, what has been achieved? (2017)
Rationale for Afrikan Reparations March (2018)
This video is of a workshop which took place on Friday 27th July, 2018 and provides some elaboration on the revolutionary thinking and work into for the long-term results that the March is meant to produce and to which it is already contributing.
This is a link to the initial response that was received from the Foreign & Commonwealth Office (FCO) in response to the 2017 ‘Stop of the Maangamizi!’ Petition and its covering letter, and also the further response from FCO Minister Lord Ahmad.
“Pan-Afrika, and not Eurafrica, should be our watchword, and the guide to our policies.”
– OSAGYEFO KWAME NKRUMAH, ‘Africa Must Unite’, 1963.
“It will be gross self-delusive wishful thinking to believe that those wielding the reins of White racist supremacy are going to pay any serious heed to the Afrikan demand for Reparations, unless their hold on the machinery of global power is effectively challenged by the well-organised, upsurgent and self-empowering masses of Afrikan people, and their allied progressive forces throughout the World.”
Kofi Mawuli Klu ‘Charting an Afrikan Self-Determined Path of Legal Struggle for Reparations’: A Draft Paper for Presentation to the 11th December 1993 Birmingham Working Conference of the African Reparations Movement, UK, 1993.
“At this juncture in our history, there is no way forward in addressing the problems that Afrikans and people of Afrikan descent and all other Black peoples face without seriously grasping the truth of the necessity for holistic reparatory justice. This includes restoring self-determination and sovereignty, implementing measures of cessation of contemporary violations, restitution.”
Esther Stanford-Xosei, 2016
This workshop will explore the meaning of the theme for the 5th annual Afrikan Emancipation Day Reparations March on 1st August 2018: ‘Nothing About Us Without Us: Actualizing the Reparatory Justice Change We Envisage.’ The main question we will discuss is: What kinds of tackling of problems and injustices that Afrikan people encounter can be deemed as the everyday repairs starting point of reparatory justice work? In this regard, we will highlight the outreach and other mobilizational work of the Afrikan Emancipation Day Reparations March Committee (AEDRMC), in association with the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC) with a view to making people see themselves as the actual ‘makers’ and ‘drivers’ of reparatory justice rather than being passive recipients of the benevolence of government and other state actors. This kind of thinking in views expressed by the likes of CARICOM Reparations Commission, Chairperson, Professor Sir Hilary Beckles when he reportedly stated in a recent interview published in the Barbados Advocate (12/07/18):“…reparations is ultimately a government to government conversation. It is about how governments talk to each other. How governments sit down and work out strategies to resolve issues of this nature.”.
In this connection, this workshop will also further explain the revolutionary substance of the rationale for the Reparations March given in the following video.
The difficulty of grasping reparations differently from what the white supremacist racist establishment defines it to be for us as Afrikan people, is largely as a result of miseducation and the coloniality of our mindsets in even how we are made to think about the cause, nature, consequences and solutions to the problems and injustices that we are encountering as a result of the Maangamizi (Afrikan Hellacaust). It is still largely the case that many who claim to be pro-reparations are inadvertently merely ‘supporters’ or reparations; waiting for the day when someone is going to say “here is your reparations,” or when they and/or Afrikan and Caribbean nation states receive some award of compensation from the British and other European Governments. The whole notion of exercising agency in conceptualising, effecting, securing and taking reparatory justice is completely absent for most of our people, across the world, who are sympathisers or adherents of the cause of reparatory justice.
Taking into account the criticism some establishment scholars make of Black reparations activism, in terms of not seeing its revolutionary tendencies, this workshop will therefore highlight those constituencies of the International Social Movement for Afrikan Reparations (ISMAR), like PARCOE and the Global Afrikan People’s Parliament (GAPP) that advance radical change-making perspectives. Examples of such perspectives are: the concept and methodology of Pan-Afrikan Reparations for Global Justice which embraces the world revolutionary transformational strategy of ‘Maatubuntusa’ (the art of Pan-Afrikan revolutionary freedom- fighting) for achieving MAATUBUNTUMAN. MAATUBUNTUMAN is the name being popularised for the envisaged future Pan-Afrikan Union of Communities, championed by PARCOE and GAPP and the Global Afrikan Family Reunion International Council (GAFRIC) in Ghana. Coined from the conjunction of “Maat” (the holistic Justice concept from Kemet, Ancient Egypt), with “Ubuntu” (the Bantu concept of the Communion of Humanity from Southern Afrika) and “Oman” (the Akan concept of egalitarian Polity from West Afrika). MAATUBUNTUMAN promotes the concept of a global Afrikan polity (“Oman”), which is an organic embodiment of “Maat” and therefore practices “Ubuntu” in relation to her own citizens and the entirety of Humanity, Mother Earth and the Universe.
Esther Stanford-Xosei is a jurisconsult, community advocate specialising in the critical legal praxis of ‘law as resistance’ and internationally acclaimed Reparationist. She is the official spokesperson for the Afrikan Emancipation Day Reparations March Committee (AEDRMC) which organises the annual 1st August Reparations March in London. In addition, Esther is the co-initiator of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Petition and its wider campaign (SMWeCGEC). Esther also serves as the Co-Vice Chair of the Pan-Afrikan Reparations Coalition in Europe (PARCOE), co-founder of the Global Afrikan Peoples Parliament (GAPP), the Afrikan Reparations Transnational Community of Practice (ARTCoP) and the Europe-Wide NGO Consultative Council on Afrikan Reparations (ENGOCCAR). On behalf of PARCOE, Esther and other PARCOE members are involved as an activist partner in the building process of the International Network of Scholars & Activists for Afrikan Reparations (INOSAAR).
Oleye Gege is an emerging grassroots community scholar-activist, community radio broadcaster who promotes participatory approaches to effecting community self-repairs and addressing the intergenerational impacts of the psycho-social manifestations of the Maangamizi. He serves as the head of security and outreach facilitator on the Afrikan Emancipation Day Reparations March Committee and advocate of the ‘Stop the Maangamizi: We Charge Genocide Ecocide!’ Campaign (SMWeCGEC). He is also a member of Afrikan Reparations Transnational Community of Practice (ARTCoP) and the International Network of Scholars & Activists for Afrikan Reparations (INOSAAR).
Kofi Mawuli Klu is Chief Executive Commissioner of PANAFRIINDABA, a grassroots Pan-Afrikan Community Advocacy, Research and Think Tank based in London, UK and Accra, Ghana. He is also co-Vice Chair, Pan-Afrikan Reparation Coalition in Europe (PARCOE) in London and Joint Co-ordinator of the Global Justice Forum based in London and a founding member of the Global Afrikan People’s Parliament. Bro Kofi runs his own Law-Related Educational Services Agency, UEQUIPOISE. His scholarly activism has and continue to make a significant contribution within institutions of education in and outside of the UK [various courses, seminars, workshops, conferences and Groundings on Afrika and Pan-Afrikanism] and serves Afrikan students/communities as a conscientising tool for grassroots resistance and social change.
For further info about the Afrikan Emancipation Day Reparations March & the SMWeCGEC visit:
Date: Friday 27th July 2018
Time: Prompt Start @ 7.00pm [Doors Open 6.30PM]
Venue: 336 Brixton Road, London SW9 7DA (over from Max Roach Park) DISABLED ACCESS
Please Spread The Word, Attend And Bring A Friend!
We look forward to welcoming you.
On Behalf of PASCF (Pan Afrikan Society Community Forum