By now hopefully you have heard about the recent ‘Reparations and Atonement’ motionpassed by Bristol City Council on 2nd March 2021, the role of the Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) working with local partner, the Afrikan ConneXions Consortium as well as Afrikan Heritage publicly elected officials in this.
So now that we as the Stop The Maangamizi: We Charge Genocide/Ecocide Campaign (SMWeCGEC) are catalysing advancement of the ‘Afrikan Radical Imagination’ (i.e. the ability to envision and work toward bringing about better and repaired futures) in galvanising processes with a variety of Afrikan Heritage Community stakeholders as well as the support of allies; many of whom are publicly elected officials who we work with to ensure that variations of the ‘Atonement & Reparations for the Transatlantic Traffic of Enslaved Africans’ motions get passed by local and city councils in different parts of the country, the question on so many people’s minds is: where do we go from here?
It is necessary to recognise what the added significance of the Bristol motion, which includes resolutions committing Bristol City Council:
To call on councillors, the Mayor or other appropriate council agency to:
1. Write to the Speakers of both Houses of the UK Parliament, Chair of the Commons’ Women and Equalities Committee, and Chair of the Commons’ Home Affairs Committee to express Bristol City Council’s view that they should consider establishing, and seeking UK Government support for, an All-Party Parliamentary Commission of Inquiry. The purpose of this unprecedented commission would be to work on the scope of how reparations may be delivered and may also include for example raising concerns about how tax payers were until 2015 paying back compensation paid to enslavers.
2. Support Afrikan Heritage Community (AHC) organisations in Bristol to galvanise support for the emerging Bristol AHC led ‘Reparations Plan’ from, and in collaboration with, wider stakeholders including institutions, city strategic leaders, corporate leaders, key strategic programmes/initiatives and cross-party politicians.
4. Recognise that reparative justice should be driven by Afrikan Heritage Communities experiences, voices and perspectives to ensure that advocacy messages not only reflect but also respond to the real needs of the community in order to recognise inequalities.
The significance of sections two and four are critical to the success of section one regarding the establishment of the International Social Movement for Afrikan Reparations (ISMAR) demand for the All-Party Parliamentary Commission of Inquiry for Truth & Reparatory Justice (APPCITARJ), which as we in the Stop The Maangamizi Campaign have always advocated, must be led by our Afrikan Heritage Communities rather than others seeking to define for us what reparations mean and should look like.
The struggle for reparations for the Holocaust of Enslavement of African people is clearly oneof the most important struggles being waged in the world today. For it is about fundamental issues ofhuman freedom, human justice and the value we place on human life in the past as well as in the presentand future. It is a struggle which, of necessity, contributes to our regaining and refreshing our historicalmemory as a people remembering and raising up the rightful claims of our ancestors to lives of dignityand decency and to our reaffirming and securing the rights and capacity of their descendants to live free,full and meaningful lives in our times. But this struggle, like all our struggles, begins with the need for a clear conception of what we want, how we define the issue and explain it to the world and what is to be done to achieve it.
The key point to note about the PEMPAMSIEMPANGO glocal reparations action-planning process in Bristol is that it asserts the primacy of Afrikan Heritage Communities driving the process glocally through the development of a PEMPAMSIEMPANGO Glocal Reparations Action Plan for Planet Repairs Alternative Progression (PEMPAMSIEMPANGO-GRAPPRAP)
PEMPAMSIE is the Adinkra symbol for sewing together in readiness -preparatory actions for reparatory justice. building our future out of our principled operational unity despite our diversity. Indeed, part of the repair process is about Afrikan heritage communities developing our own community capacity and power-base as well as our own Afrikan Heritage Community Self-Repairs Plans. MPANGO is the swahili word for plan.
Afrikan Heritage Community Self-Repairs are the self-determined efforts that need to be made in building our own power, in such a way, that Afrikan heritage communities are able to identify and enhance ongoing work towards stopping the contemporary manifestations of the Maangamizi, which are putting the individuals, families and other social groups that make up our communities into a state of disrepair; as well as reasoning and consciously carrying out the alternative solutions for glocally rebuilding our power base as Afrikan Heritage Communities for National Self-Determination (AHC-NSDs), in such a way that that they are eventually transformed, in accordance with the principles and programmatic demands of Pan-Afrikan Reparations for Global Justice.
However, such Community Self-Repairs for Afrikan Heritage Communities cannot take place in isolation but must link with Afrikan People’s powerbase our Motherland Afrika irrespective of whether we live on the Continent or in the Diaspora. The process of Pempamsie planning should occur within the context of a glocal framework which is establishing repaired Afrikan Heritage Communities which we refer to as Afrikan Heritage Communities for National Self-Determination (AHCs-NSDs)/ Maatubuntujamaas in the UK and other parts of the Diaspora which organically builds links with such Communities of Resistance and Communities of Reparatory Justice Interest on the Continent of Afrika which are known as Sankofahomes. This simultaneous process of establishing Maatubuntujamaas in the Diaspora and Sankofahomes on the Continent of Afrika is what will help usher in a repaired Afrika known as MAATUBUNTUMAN that will take shape in a repaired multipolar world, i.e. UBUNTUDUNIA.
The planning process of developing such a PEMPAMSIEMPANGO, including the facilitation of glocal community hearings should itself be so participatory democratic that it sets the example for and leads into the establishment of the APPCITARJ from the ground-up.
The first step in the PEMPAMSIEMPANGO planning process is establishing working groups of PEMPAMSIESAFO Pan-Afrikan Reparatory Justice Special Task Action Research Forces (PEMPAMSIESAFO-PARJSTARF); the purpose of which is to work on addressing Afrikan Heritage Communities Community-Self Repairs Solutions to the various aspects of the Maangamizi that they and their families and communities are experiencing.
PEMPAMSIEASAFO – Afrikan Heritage Communities Self-Repairs forces that are ‘sewing in freedom-fighting readiness’ for Pan-Afrikan Reparatory Justice victory. Asafos are community militia formations to which everyone belongs for community self-defence in some indigenous communities in West Afrika.There are similar formations within Afrikan Communities throughout the Continent and the Diaspora of Afrika.
It goes without saying that our work continues in fulfilling the other SMWeCGEC aims and objectives as found here.
This article was updated on 07/08/17, 27/06/18 and 17/10/20 from when it was originally published in 2015
“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
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.
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.
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.
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.
“The inheritance of rich people’s wealth by their children should stop. The expropriators should have their wealth expropriated and redistributed“
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.
“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
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.
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).
Characteristics of Commissions of Inquiry with Truth Commission Functions:
“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
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.” 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.
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
Interview/ public hearings
Events and programmes to promote intra and inter community cohesion, reconciliation and conciliation
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).
The APPCITARJ will Seek to:
Redress global inequalities caused by the Transoceanic Trafficking of Enslaved Afrikans (TTEA). These include, but are not limited to, social, economic and ecological harms;
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;
Examine the health, social, environmental and climate impacts of neocolonialism as it impacts on Afrikan Heritage Communities;
Examine Afriphobia and subsequent de jure and de facto racial and socio-economic discrimination against Afrikans and people of Afrikan descent, including their gendered impacts and consequences;
Examine how Afrikan enslavement, colonialism and neocolonialism have directly benefited societal institutions, both public and private, including higher education and other public sector organisations, corporations, as well as religious organisations;
Make recommendations to Parliament and similar bodies at local, national and international levels, including the European Parliament, and;
Determine appropriate methods of dissemination of findings to the public within and beyond Britain for consultation about proposals for supporting initiatives of Afrikan Heritage Community Self-Repairs, Planet Repairs and designing other forms of redress and repairs.
On the Importance of Speaking our Grassroots Power of Truth to Establishment Power
“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
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.
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.
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.
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 firstname.lastname@example.org or 07751143043.
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.
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?
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.
Volunteer Researchers are Required to Contribute to a People’s History-Making Process of Securing Reparatory Justice!
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 email@example.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. It is rooted in the truth that legal work or even legal victories alone cannot win meaningful change. Throughout OURSTORY, lasting change has only come when social movements, grounded in grassroots activism community organizing that builds the capacity, power and solidarity of people experiencing injustice, become strong enough to shift power dynamics in our societies.
Movement lawyers work to support communities fighting injustice, enabling those most harmed by intersectional forms of oppression to lead the fight for transformative change. 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 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.
 Priscilla B. Hayner, Unspeakable Truths. New York: Routledge, 2001, p. 14.
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.firstname.lastname@example.org and Vazoba.email@example.com
Mawuse Yao Agorkor is a Social Justice Financial Management Practitioner and Pan-Afrikan Lifelong Learning for Global Citizenship Educationist based in Accra, Ghana, in West Afrika. His rich expertise is being glocally channeled into vibrant Scholar-Activist involvement in and engagement with various organisations, networks and campaigns in and beyond Afrika. Being a vigorous defender of human, peoples’ and Mother Earth rights, and therefore an energetic Eco-Justice promoter of Agriquacultural Lifestyles social enterprising, Mawuse’s main business occupation is working as the Chief Executive Officer of the NUNYANSABOME Pan-Afrikan Green Revolutionary Organic Permacultural Eco-Gardens (NUNYANSABOME-PAGROPEG). Considerable time of his is also devoted to serving as the General Secretary of the VAZOBA Afrika and Friends Networking Open Forum (VAZOBA-AFNOF); as well as the Principal Organising Secretary of the ABLODEDUNOVISIHA Gbetowo Global Union for Pan-Afrikan Community Regeneration(ABLODEDUNOVISIHA-GGUPACOR), under the auspices of which he plays a leading role in coordinating the ABLODENUDZRADOSAFO Global Ewe Community of Practice for Pan-Afrikan Reparatory Justice (ABLODENUDZRADOSAFO-GECOPPARJ). It is from these positions that he contributed to co-founding not only the SANKOFAAPAE Pan-Afrikan Reparatory Justice International Libation Ceremony in Accra, Ghana, but also the West Afrikan Grassroots Preparatory Action Coordinating Committee of the International Network of Scholars and Activists for Afrikan Reparations (WAGPACC-INOSAAR). He assists in glocally facilitating activities of the NKRUMAHDANFO Friends of Kwame Nkrumah International (NKRUMAHDANFO-FOKNI), the Pan-Afrikan Forum of Ghana (PAFOG), the Global Afrikan Family Reunion International Council (GAFRIC), the Global Afrikan People’s Parliament (GAPP), the Peoples’ Internationalist Fora for Inter-Community Lifelong Learning (PIFICOLL) and the Grassroots South-North Internationalist Forum (GRASSNIF). He is currently working together with the All-Afrikan Networking Community Link for International Development (AANCLID) and the Jubilee Debt Campaign (JDC) in the United Kingdom on implementing the Positive Action Programme for Pan-Afrikan Liberatory Tackling of International Debt (PAPPALTID). Among the numerous innovative endeavours of Lifelong Learning Mawuse is co-organising in collaboration with various organisations, universities and other institutions and networks of mural and extra-mural education all over Afrika and the World is the Grassroots InterLinks of Global Citizenship Action Learning (GILOGCAL).
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 Supporters of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (SMWeCGEC)
Last October we notified you about the launching of the International Network of Scholars & Activists for Afrikan Reparations (INOSAAR) in association with PARCOE, the Pan-Afrikan Reparations Coalition in Europe. We in the International Steering Committee Spearhead Team of the ‘Stop the Maangamizi: We Charge Genocide/Ecocide!’ Campaign (ISC-SMWeCGEC) recognise this initiative for making a significant and unprecedented contribution to developing the intellectual arsenals necessary for tackling Afriphobia and other manifestations of the genocide/ecocide; particularly its mentacide within and beyond educational institutions. We are also pleased that the SWWeCGEC is recognised in the INOSAAR Principles of Participation.
Since the launch event, the INOSAAR has had a conference in Birmingham and looks forward to two follow-up events in Senegal and a conference in Benin. One of the follow-up actions arising from the recent INOSAAR Birmingham Conference was for INOSAAR members and constituencies to support us in getting their MPs to support a meeting in the House of Parliament to discuss ‘The Academic Legitimacy of the Afrikan Case for Reparations and its Implications for British State Policy-Making’.
See this link for the template letter which you can amend accordingly and send to your own MPs if you are based in the UK. The text is also reproduced below.
Please let INOSAAR know of any progress you make with your MPs by emailing Dr Nicola Frith & Professor Joyce Hope Scott at inosaar.ed.ac.uk.
Dear [MP NAME]
I am writing as local constituent regarding a matter of concern to me as a person of Afrikan heritage/a concerned member of the public [DELETE AS APPROPRIATE].
I was horrified to recently discover that up until 2015, tax-payers in Britain, including myself as a descendant or relative of enslaved Afrikans [DELETE IF NOT APPLICABLE], were paying off a debt that was accrued as a result of the compensation awarded to British enslavers as legislated with the Slavery Abolition Act 1833 (see, for example, the article in the Bristol Post from 13 February 2018).
The opinion of experts working in the field, like Bristol-based historian David Olusoga, has strengthened my own conviction about the injustice glaringly showed in this matter (see, for example, the article published in The Guardian on 12 February 2018).
Such is the public outrage, that a petition has been started about this misuse of taxes. This increasing public interest is stimulating not only public debate, but also academic research and discourses relevant to policy-making regarding these and other pertinent issues of domestic and foreign policies.
The 17 March 2018 conference in Birmingham of the International Network of Scholars and Activists for Afrikan Reparations (INOSAAR) is an example of such activity, which is drawing together both scholars, activists and policy-campaigners to exchange perspectives on their thinking and actions about how best to address these kinds of injustices.
One recent political response has been the plan unveiled by the Labour Party for firms with links to the so-called Atlantic ‘slave trade’ to contribute to the setting up of a Slavery Educational Trust (see, for example, the article in The Standard on 23 March 2018).
In response to these developments, I am requesting your support to host a meeting in the Houses of Parliament to discuss ‘The Academic Legitimacy of the Afrikan Case for Reparations and its Implications for British State Policy-Making’.This proposed meeting in Parliament is important because, as hinted at in the ‘Refund Our Taxes’ petition, the refund of tax monies can assist the Afrikan Heritage Community to effect its own innovative ‘Pempamsie’-planning approaches to reparatory justice. In other words, Afrikan Heritage Communities will be able to design their own bespoke reparatory justice programme that will satisfy their own self-determined interests and purposes. Examples of such approaches include educational and other community self-repairs, which form a vital part of the reparative process and go far beyond paycheques to individuals and governments.
I look forward to hearing from you on this urgent matter in due course.
[YOUR NAME & SIGNATURE]
Stop the Maangamizi: We Charge Genocide/Ecocide! Campaign International Steering Committee Spearhead Team (ISC-SMWeCGEC)