Category Archives: environmental racism

Kinda speciesist…

I’ve had trouble updating this blog for a while since I realize I no longer want to discuss just plant-based diets up in here. I’ve come to admit that Afrikan liberation at large – organizing for it, articulating it, propagandizing for it – is of more consequence to me than only advocating that we black folks eat plants.

See, the thing is, as oppressed people, in so many places where we are, we don’t have access to affordable and sound whole foods and produce in the first place. It’s not affordable or accessible to those of us who pull in little income despite busting our asses the hardest, and furthermore live in “food deserts.” Our pro-corporate food systems subsidize cheap empty calories (corn-based processed food-like substances) at the expense of whole fruits and veggies, which are overpriced. So it is not easy to advocate, as one’s sole agenda, a vast black vegan renaissance, when most Afrikans will have a hard time funding it or justifying it at the expense of other concerns in the life of someone of limited means and oversized responsibilities.

I promote a more plant-based lifestyle for Afrikans as a means towards optimal health, the health-consequences of meat- and fast-food- and junk-food-heavy diets being more expensive to the individual health of Afrikan peoples and to the shared ecosystem than would occur if more humans ate more plants primarily and increasingly spared this world of animal husbandry.

But I don’t viscerally care so much what individual Afrikans are eating off the bat, don’t want to question one’s private choices, not outside of the context of recognizing that our inability to even access healthy plant-based lifestyles is due in large part to imperialism, capitalism, patriarchy, white supremacy, neocolonialism, etc. themselves, the first causes of overall black suffering in the contemporary world.

To my current thinking, encouraging healthier lifestyle choices in the Afrikan community must always occur with the naked fact of segregation, exploitation, geographic and economic limitations and imposed ignorance about such choices, and so on, laid bare on the table, so we don’t fall into the trap of just talking about “let’s go vegan and it will all be fine, brothas and sistas!”

I’m not so interested in talking about saving the animals in this context either. In stating this I suppose I’m toying with blatant speciesism, which I’m not supposed to do as an ardent vegan. Make no mistake about it, I’m an ethical vegan, personally. I’m not interested in oppressing non-humans. But I have a whole lot more visceral solidarity with Jamaicans, Haitians or Nigerians than with cows and turkeys and pigs. And I’m not a back to nature man, I’m not one to stand still and be non-violent in the midst of being bitten by mad mosquitos or while suffering super-massive ant-infestations in my apartment (as occurred when I lived in Accra, Ghana). I’m not even a pet owner and never will be. I’m primarily interested in talking about and resolving human suffering by any means, and in particular the suffering of Afrikans.

Comparing slave ships to the animal slaughtering industry may have it’s place, somewhere for some minds. But I’m currently more interested in discussing eating healthy for the self-interested agenda of building a healthier and stronger black race, period. Getting folks more liberated from all these chronic diseases, and using my own experience as validation and evidence, is what suits me more these days. I think discussion of the Afrikan Holocaust, the Ma’afa, is not even deep enough in the Afrikan community worldwide, not in everyday parlance. We need to think deeply about the legacy of that holocaust, and talk loudly about it because it continues in new ways today, before casually introducing notions of animal holocaust into discussion, at least in the sorts of circles I run in. We Afrikans are still being treated, and are treating each other, like animals. Thus I don’t think some non-veg Afrikans are ready to immediately express profound sympathy for non-humans.

I am critical of Afrikan cultures that hold a prestige on meat. But that won’t stop me from working with said Afrikans toward common liberatory goals in the broader areas we can and must collaborate on. I still hint at putting more fruits and veggies in the body than dead flesh, since that’s my practice, I’m always asked about it by Afrikans, and most people intuitively know it’s healthier to eat more fruits and vegetables. But it’s not a make or break issue for me interpersonally.

So I just had to share that and update the blog. My pro-human speciesism is exposed. The direction of this blog, while still hip to discussions around plant-based diets and radical ecological justice struggles, will only entertain such struggles in full acknowledgment of the fact that capitalism/imperialism/patriarchy/white supremacy are the problems, to be resolved not by one-issue campaigns built on concepts hard to relate to intimately for all but the most privileged and aloof, but by humanistic revolutionary struggle to more fully meet human needs and enable human freedom for oppressed, dispossessed peoples, led by indigenous peoples, peoples of the third world, Afrikans. As sound, well-informed minds vying for healthier communities introduce their efforts into the revolutionary mix and see results, then in the course of a blatantly human struggle – this black struggle, land justice, sustainability and the needless waste of life and resources in current regimes of consumption can be overturned as well.

But for me it has to be about black liberation in total. Humans. To be fully human.

Discuss.

Liberation Veganism

Why not? Why not a veganism, not unlike liberation theology, that creates, marches, speaks and shakes with messages sparking hope for and actualization of human liberation? Why not conceive of a vegan movement and practice that is intermingled with human rights and sustainable development in “developing” countries and communities? Would it be possible, beneficial even, to expand the liberation aspect of veganism past animals alone? I think so.

In full disclosure, as an activist, much of my work has concerned African liberation and unity, third world internationalism, human rights, sustainable agronomy, complementary and natural medical practices, and at an earlier time, anti-war movements. As most broadly generalized without accepting any concrete labels, my operating socio-political ideology tends toward some manner of radical humanist anarcho-socialism. And aside from being vegan for eleven years, none of my work to date has directly concerned the animal rights movement; I’ve gone to the United Nations a few times, but not yet an animal rights conference. This is not said to remove wind from or disparage the animal rights movement, but just to be completely honest. At the same time, though, given that human rights are so frequently violated everywhere I go or look, whether my own rights as a black man in Gotham or the rights of people who look like me all over the world, as well as the rights of women, cultural/ethnic/religious/sexual minorities, children, the elderly, the landless, people with disabilities, and so on, I lose too much of my breath and tears on the miserable human condition, and find it almost impossible to apply myself to the animal liberation movement as it exists as an isolated campaign with that sole concern.

But enough about where I come from. I say that the development of the Liberation Veganism concept can easily give veganism an element of appeal towards more folks, especially people of color and youth whose thoughts are currently tending towards revolution. These proto-revolutionaries, on hearing about Liberation Veganism, just may consider incorporating veganism into their revolutionary practice because it makes so much sense as pertains to overall human liberation and racial and social justice.

Liberation Veganism understands and blamelessly trumpets the truths of how unsustainable meat production and animal husbandry are, even at pastoral or “artisanal” scales. It acknowledges and clarifies to others that the class war I spoke of earlier includes the conflict between humans and animals through the commodification of animals, as well as between humans who find themselves at odds as laborers or capitalist masters of an industry of blood, cruelty and violence. Liberation Veganism is in accord with those revolutionary thoughts that understand that if we simply want to feed more human beings and actually realize more and sustainable equity in the world, the actual possibility of making of our world “a garden and not a graveyard” suggests that more of us, worldwide, need to start to leave the meat alone.

Liberation Veganism is obviously not THE answer, but I strongly believe it is part of the arsenal of “better practices” in pursuit of revolution and human liberation, as well as animal liberation. I hope not to come off as blatantly speciesist (though I’m sure I already have and won’t try to make excuses for it after the fact), but I’m in the game largely in pursuit of my own better humanity and for human beings. When I went vegan at age 15, it was about both health and ecological issues, for the Earth at large. And now I am trying to think very deliberately about how veganism can relate to human rights. That is why I think Liberation Veganism may be a concept for proto-revolutionary proto-vegans to consider.

If a plant-based diet will both keep millions of tons of greenhouse gasses out of the atmosphere and feed many magnitudes more human beings, sustainably and consistently, than our current prevailing food regimes, especially since the world is getting hotter and harder on plants, than veganism has to by nature only be beneficial to the entire realm of human rights. This is simply because more abundance, and the dismantling of industries of inherent violence, will result in at least some reduction in the deadly competition over resources that imperil humanity, such as the feared immenent and current wars over water, food, and so on. If transition away from automobile culture, towards renewable energies, and towards composting and water recycling are part of the green movement that might buy us all more time on the world as we know it, than veganism – a veganism cognizant of the human and Earth liberation elements of its actualization – also must be part of that same movement. And it has to be about as many of us humans as possible.

Since we pursue those things which materially and otherwise most benefit us, as do all other creatures, then a veganism that appeals to our longevity and the leveling of the balance of power in human societies should theoretically find mass appeal. Veganism in explicit combination with human rights, or veganism plus human liberation, can be understood as Liberation Veganism. Liberation Veganism as I’ve struggled to define it here has its obvious ethical elements, ecological arguments, and social justice underpinnings, but as a liberation movement, it can and must include all the social capital of successful trends: propaganda, recipes indigenous to our cultures which veganize palates and minds from the grassroots, and the revolutionary gatherings, rallies and potlucks that find ways to intermix all manner of human rights and liberation issues with the way we eat.

So, Liberation Veganism. Maybe it’s a silly, corny idea, but I hope someone out there might be thinking similar thoughts and just might take this meme and run with it.

Veganism and the Class War

What follows is a thought exercise.

My own definition of a vegan is a human who eats fruits and vegetables [as well as whatever nuts, seeds or legumes he or she may desire], and never eats or uses animal products. For starts. For my purposes and for the purposes of this post, this vegan is not so heavily involved in extremely elaborate recipes, in highly-processed ingredients and additives, in soy and grains, etc. That can come later. I’m simplifying and scaling down for the purpose of understanding what this post wants to address, which is the skeletal basics (though in full disclosure I’m pretty much a fruitarian). A vegan, firstly, is someone anywhere in the world where fruits and vegetables are affordable and accessible who eats those items, eats produce. That sort of vegan, who isn’t strictly dependent on special products, mock meats, packaged goods, and so on, who could be just at home eating the fruits and veggies available in Kinshasa or Kisangani as are available in Karachi or Kansas City, might be said, for the purposes of this thought experiment, to be a universal vegan, or even a vehicular vegan, and I will use either term interchangebly going forward.

As for the class war, I define it as the conflict between workers and bosses, between capitalists and proletariats, between landlords and tenants, between elites and all us riff-raff, even between humans and animals, over access and claims of ownership over land, infrastructure, the means of production, the structure of our economy, the production of culture, and so on. It is the imperative of oppressors to oppress, to exploit, to profit, maintain ignorance, maintain illiteracy and food scarcity, maintain the divisions amongst working people, maintain ideological, religious, and political zeitgeists of constant histeria, and yet eat well and live comfortably all the while. It is the imperative of workers, of women, of ethnic or sexual minorities, of those rendered landless, to maintain unity in struggle, to vie for and claim power, land and freedom, to achieve self-determination and societies of fairness and justice, to collectivize resources, to build and practice pro-human cultures, and to, at a spiritual maximum as it were, prefer death to slavery. The class war is very real and it is everywhere and, whether or not we acknowledge it, we are all class warriors of some stripe, all over the world. If we find ourselves hating our banks and landlords and tiring of our bosses, that much makes us class warriors, just as a Naxalite Adivasi struggling against planned and perpetrated genocides and land thefts and who actually engages in armed struggle is a class warrior. The bosses that like exploiting and polluting and dominating – whether at Goldman Sachs or British Petroleum or Tyson Chicken or General Motors or Lockheed Martin or Uncle Sam himself – they’re all class warriors for their side.

So how can we mix veganism – as practiced by the universal vegan – with the class war? We start with the manner in which prestige is applied to certain objects to make them desirable, even when they aren’t healthy or necessary. Possession or consumption of these articles of prestige are then used to define who is of what class, or at least who aspires to more elevated social rankings. Yes, commodity fetishism includes propagating the meat prestige – look at the most extreme sorts of hamburgers the fast-food industry invents, or at the Heart Attack Grill.

So, all over the third world, even where meat is scarce or pastoralism is irrevocably destroying land, meat is a prestige. Automobile usage is another. The wealthiest eat the most meat and drive the most, and are often the most gorged and overweight, hence the typical gut of rich and powerful elites in Africa and elsewhere in the third world. (And thanks to the zombifying power of marketing and mass media, a million other useless, wasteful and dangerous products are rendered prestigious, and we must use our own voices and propaganda to fight this, but that is another topic.)

But if a society hedges closer to veganism, that means more calories will generally be available to its individual constituents, since growing plants is far more sustainable and efficient than growing animals which eat plants. So that society would naturally enable an environment of greater equity and less classism. On the other hand, if a society hankers hard after meat, that means fewer people will eat of the greater resultant scarcity in overall available calories. The meat-centric society will inevitably breed the conditions for less equality and for harsher stratification, just because of how much meat production usurps of limited environmental resources.

That’s macro-level. What about individual vehicular vegan class warriors?

Conscious vegan workers remove themselves partly from an equation of exploitation by striking animals from a hierarchy of exploitation and brutality from their own lives. They help keep the class war between humans and from involving non-humans, who have enough of their own struggles and class wars in the wild without having to worry about human consumption.

Conscientious vegan workers keep from supporting aspects of the elite apparatus and cash machine by non-participation in the meat-industrial complex and, should veganism keep them healthy, the medical-industrial complex. The industries of violence and slavery are among the largest which support class and caste structures worldwide. Not endorsing the meat prestige and engaging in veganism means one is using one’s own labor and consumer powers to directly disempower the most odious aspects of the system.

It could be observed that much of veganism, as it is known particularly in North America, is associated with upper classes and privileged populations, but veganism at the grassroots is actually potentially most revolutionary. In the US, poor communities of color are often bereft of access to fresh healthy foods, and disproportionately find themselves afflicted with the diseases of Western diets and lifestyles. This is part of class war, as I see it, keeping the most chronically impoverished from being able to be healthy, long-lived and highly functioning, and from excelling as human beings. The elites don’t really care to ameliorate this problem.

Thus it is up to grassroots universal vegan workers of color, aware that existence in a human society configured such as ours means lifelong class war, to promote healthy lifestyles, to strive and struggle to increase access to affordable fresh fruits and vegetables in our communities, and to speak loudly and widely on the benefits of non-meat consumption and the fallacies of the meat prestige and meat addiction.

Thoughtful vegans should make natural class warriors. Their veganism empowers them to escape relationships of oppression and violence with both humans and non-humans, while granting them the vitality and awareness to struggle for just power and representation for as long as necessary. The vehicular vegan revolutionary can be a revolutionary of stamina and substance, of vision and actualization, actually practicing diplomacy (with non-humans) and militancy (against industries and economies of subjugation).

And that is how, and why, veganism can relate to the class war, and why vegans, especially working-class vegans of color, should consider themselves class warriors. But it’s just one small open-source theory that still needs help (or refutation) from y’all.

Veganism can indeed be revolutionary, and we must make it so if we are serious about social change, food sovereignty, Earth and non-human justice, and human freedom and equity.

New Riz Khan on “The Other Oil Spill”

For the cats that might not have liked or didn’t follow the whole satirical side of the last posting regarding my disparaging/ hijacking of the “Nigeria” idea, check out this piece from Al Jazeera. There have been a million documentaries and exposés about the half-century of oil spillage in the Niger Delta produced over the past two decades, and this one is no different. Only it just came out today so it’s kind of fresh. And one should recognize that the Federal Government of Nigeria and the foreign oil corporations are one. They are one in the destruction of my native land, the Niger Delta, and its peoples. The FGN is one with its own profound, celebrated and fabulous corruption and brutality. Corporatocracy and oil oligarchy are trouble from Ecuador to the Gulf of Mexico to the Persian Gulf. Anyway, just check it out.

On October 1, 2010, “Nigeria” turns 50. Like DR Congo’s June 30 “jubilee,” we’ve got nothing whatsoever to celebrate. When the local Nigerians parade down Fifth Ave, it’ll be like parading for the exchange of one form of exploitation by whites for the same or greater type of exploitation by blacks. We’ve got hella work to do as Africans. Ain’t neo-colonialism a bitch? More later. Back to work!

An Interview

The good folks over at La Terre d’abord or Earth First in France requested an e-mail interview with me the other day and sent over some good questions. Here are my responses, in case you won’t be able to understand it by the time it’s translated into French on their side. Please let me know what you think of these ideas – I’d really like some discussion and building out of this one.

—————————-

Comment allez vous?

Here is a response for our interview:

1.What is your website about?

“Afrikan Raw Vegan Talk” basically seeks to demonstrate that black vegans, including black raw vegans in particular, exist, are becoming visible, and are having relevant experiences and success as vegans across the African world, whether on the continent or in the diaspora. It also seeks to actualize and document the notion that being African and vegan is a critical and progressive part of our liberation struggle and the desire to humanize our existence while cherishing our singular and delicate planet.

2.How did you come about it?

I’ve been a vegan for eleven years now, and when I started this website in early 2008 I wanted to see more black vegan presence and commentary on the Internet, especially from the perspective of experienced, long-term, confident and determined vegans of color, not only blog diaries of 30-day trial vegans trying to lose weight, even though that is important as well. This blog represents an anti-imperialist, anti-capitalist, anti-white supremacy, humanist, activist, radical environmentalist, Pan-Africanist, African-centered and third-world perspective that is hardcore, straight-edge and long on the scene. This is third-world veganism that is very engaged with society from the perspective that revolution is necessary and veganism is an empowering and liberating part of the human transformation necessary for the survival and progress of this primate species.

3.How do you see the culture that developped in Black Africa as connected to veganism?

I am not a practicing archaeologist or anthropologist in this matter, but much anecdotal and historical evidence presents some of the people of Kemet, also known as Ancient Egyptians, as vegetarians. In general, pre-colonial diets where of whole foods, whether or not meat was included, and pre-colonial lifestyles in many parts of black Africa were seen, by Western anthropologists of the time (mid-19th century), as among the healthiest in the world. Now our life-spans and quality of life are the shortest and most miserable, largely due to neo-colonialism, neo-liberalism and rule by criminal governments. We are aid-dependent, and land tenure in Africa is at a state of perpetual crisis, while cash-crops prioritize growing cacao, coffee, and flowers over food. We even sell immense hectares of land to foreign countries for them to grow food for their own populations! Animal pastoralism is another problem, destroying vegetation across vast swaths of land and accelerating desertification. If all that land grew fruits and vegetables, many of our dietary and food security problems could begin to find resolution. And all these tendencies greatly exacerbate gender inequality as women struggle to grow kitchen gardens to feed families and tend to the crucial but totally unpaid task of reproductive labor, while men tend to focus on cash-crops and preferentially receive implements and resources from governments, multinationals and some NGOs to grow them.

Overall, transitioning towards veganism in Africa will ease malnutrition, raise production levels, increase self-sufficiency and I think reduce tendencies towards conflict and needless aggression. In terms of food policy, we can grow so much of our own fresh fruits and vegetables, organically and sustainably, if we focus on that goal at the continental and grassroots levels. In terms of societal outcomes, I think veganism improves social tolerance, physical well-being, reduces stress, makes the brain work more efficiently, improves immunity and reduces illness, reduces cancer levels, and so on. People will be more cooperative and conscientious of proper land stewardship and societal responsibility and cohesion in a vegan society – at least. Veganism in Africa would probably be far more revolutionary than that.

4.In France, we have people of african origin, and they are in a way or another culturally connected to Africa. But if the elders have often a very wise point of view, a very critical one, which stress that justice will necessary prevail even if it will take time, young people are quite far away from veganism and from a cultural critical stance of what we may call Babylone. What do you think about that?

I have faith in the youth. I’m 26 years old. I’m still considered a youth. I would almost say I have more faith in youth than in the old generation, which in many ways have failed us, failing to realize the promises of Pan-Africanism or Civil Rights. It’s young people who are becoming vegans, who are becoming critical thinkers, who are questioning the old ways and rightfully disposing with useless traditions that have no value and make no sense. I don’t have an innate respect for tradition, personally. I say, choose reason over custom. Babylon includes not only white-supremacist and capitalist society, but also anti-human, divisive, anti-intellectual, reactionary, authoritarian, homophobic, misogynistic and stupid traditions and tendencies in Africa and the black world. Many black youth are lost, many youth are hopeless, due to the failings of society which lead them to go after what they need at the expense of each other. The self-hate, ignorance and poverty at the root of the lives of the youth lead to many poor outcomes, which are all too visible. Less visible are the visionary youth, the revolutionary youth, the organized youth building art, building armies of wisdom and change. But I think the visionary youth hold the reigns of the future and will courageously confront the immense challenges of the present and near future, mostly given us by our often greedy, stubborn and foolish parents and grandparents.

5.In France, when we think about revolutionary afrikan position in North America, we think about Move or Dead Prez. Nevertheless, we would have a criticism: it seems that a poisonless perspective was the central aspect, not really nature, the animals, the Earth. What would you say to that?

For Africans, there is little time to focus on animal liberation alone. It makes no sense, when humans are in so much misery. Someone like me could never get behind the white animal liberation scene, because they act like it is the central problem of injustice in the world, which from my perspective is absurd and laughable. Oppressed people start at the perspective of their own oppression. Of course, everything else is included when we consider the foul human trends that lead to all kinds of exploitation. Aggression, greed, ignorance, violence, dominion – these are applied to create hierarchies and exploitation amongst humans and between humans and animals. But someone like me and I think Dead Prez or the MOVE Organization sees an urgent need to focus on human problems, and cannot in good conscience focus on animal liberation alone. Only a very privileged person can afford to only focus on animal liberation, so for a lot of people of the revolutionary African position in North America, that sort of thing is very alien, and rightfully so in my opinion. We don’t have the luxury to focus on one single issue, especially one that is tangential to our own suffering and oppression as black human beings. It all must be included – human liberation, Earth liberation, non-human liberation.

6.You stress the importance of raw food. Can you tell us about it?

Raw vegan food to me is so healthy. It liberates a person from dealing with disease and worrying about health, in large part. I haven’t been even slightly sick in many many years. In the US, especially among African peoples, disease is practically the central concern of life, whether it be obesity, cancer, diabetes, stroke, heart attack, impotence, stress, and so on. Raw veganism, particularly low-fat raw veganism that mainly consists of fresh fruits and greens, is practical, affordable and creative. And it requires discipline and consistency, tendencies that we need as peoples who consider ourselves revolutionary. Raw veganism is both extremely healthy, and also builds people to be more hardcore and serious about life and work. Raw veganism is about vigorous health and uncompromising mentality.

7.Africa is a continent waiting for revolution. Do you think veganism is the key for that?

Yes. Veganism is a potentially important part of revolution everywhere, and we need revolution all over the world. We need vegan warrior spirits that consider the whole picture in terms of how humans coexist in the world with all other beings, while correcting the social contradictions in human society. A more humane society will emerge with veganism in the picture, during and after the revolution. And also a much healthier, just and sustainable one.

ONA MOVE!

-The Precision Afrikan

Fresh Produce in the South Bronx by Ownership Societies (Not the Bush Kind)

This is Professor Dennis Derryck of the New School in NY, as profiled in this very good NY Times article from Tuesday (“For a Healthier South Bronx, a Farm of Their Own“). At the very least, it highlights the power, the empowering sense inherent to feeling ownership of the means of one’s life, whether that means the building one lives in, the land where one’s food is grown, or the means of production (as we build the global ubuntu step by step). When the people find opportunities to feel in true fundamental control of their livelihood, social space, the streets, and their economic structures, conditions inevitably improve where they live. The bourgeois class has a sense of stability where it dwells in comparison to us proletarians precisely due to the security of control. By control I don’t mean dominion and domination. By control I mean being able to act the agent who defines and arranges one’s means and chances of survival, for better or worse. To be impoverished and disempowered is to be deprived of this sense of control, which at the psycho-social level initiates destructive forms of desperation within environments that are materially, dietarily, educationally, and judicially impoverished.

It’s no accident that the South Bronx, Central Brooklyn, Newark, Detroit, West and South Philly, and on and on are what they are, disparaged at leisure by the white supremacist establishmentarian mainstream zeitgeist. A friend of mine who used to live in the South Bronx constantly referred to it as a reservation, depressing to just live there amidst its oppressed ambiance. People are disfranchised and pushed into disowning any sense of fundamental ownership of their circumstances – as immigrants, as refugees, as oppressed peoples.

The human project at hand for we of the reservations and slums of the world is to claim our lives, claim our lands, our social spaces, our food sources, as our own. It may seem that the very notion of self-actualization is made foreign to us within the anti-human, anti-African, anti-Latino, anti-Indigenous, anti-freedom education system – corporate training camps and prison seeding centers. But this is why we must un-school into the mindset that, as Nas said, the world is yours.

The world is yours.

The world is yours.

Whose world is this?

A revolutionary assertion indeed. From another reservation called Queensbridge, Nas in the simplest terms told us to claim our world boldly. Claim the land, including every NYCHA project and every street and household and body deemed rejected and flotsam by the likes of the NY Times.

I’m often anxious when I read the NY Times and they talk about us. This past Saturday they ran a showcase of Crown Heights, Brooklyn, the heart of Afro-Caribbean BK and where my heart lives. Whenever they do shit like that it’s like they’re claiming space to push out poor people and bring on the hipsters, bluppies and yuppies and their damn coffee shops. The Real Estate section is often a lens to the newest front-lines of gentrification. With critical eyes we must stare down attempts to get us to disown our lives, land and liberty further.

It’s war out here. While Prof. Dennis Derryck’s work is not pure non-monetized socialistic exchange, it is proper for the world we live in, and for the South Bronx. As a black man and homebody to the Harlem/ So. Bronx world, his practice is relevant, buying farmland collectively on behalf of his community, in partnership with farmers upstate, to bring the freshest food to this utterly neglected and poisoned community.

He is claiming the resources that we need on behalf of the people.

To me he is already winning on behalf of all of us.

We only begin to win when we claim ownership over our minds, bodies, lives, homes, communities, and planet, the type of ownership that places us in full responsibility to realize human potential as fully as possible. It is by owning the land for the people that the people may consume actual food in greater quantity and quality. See how this works?

Whose world is this?

The world is yours.

The world is yours, fool!

Let us join the battle.

——-

Blog written while listening to “Walk Alone” (and some other tracks) from How I Got Over by The Roots.

I am an African Vegan.

Pep words for Afrikan vegans: You can come out. Be visible. Show your healthy glistening black self and stand up proud. You are an African. Your skin is some awesome shade of anything sienna to super dark-chocolate. Your hair is tightly curled, strong, black as the universe. You own it like a million dollars. We are Africans. We come from the most beautiful land on this beautiful planet. We have a deep and profound responsibility to the people, sentient beings and land of our continent and planet, but we walk harder because we know we will save the world, full and proud in our blackness.

And we are vegans. We are vegans. We are the black vegans. Okra and spinach stews all day for me. All y’all West African vegans make that egusi soup tight and chop with the best fufu. You know how hype that meatless joloff rice is. I used to roll gari all day in Ghana. Brown rice and groundnut stew. Ethiopians be rocking that njera with black bean stews and all. Then raw vegan fruitarian types like me eat warrior-class mangos in the middle of New Jersey on a warm sunny day and instantly recall a hundred  days in Ghana and Nigeria three years ago. Have to get back to Afrika ASAP and eat all the colorful tree-grown orbs and pearls that make us superhuman.

Eleven years strong as an Afrikan vegan. I’m only 26 so I’m just off the starting line. I maintain beginner’s mind – Zen mind, beginner’s mind. In the beginner’s mind anything is possible, including the will to practice the healthy and happy life nonstop. Struggle does not need to negate happiness. We are Afrikans, we WILL struggle. Yet young Afrikan vegans know how good they feel. Thus they should feel so proud and powerful. Young, gifted, black, vegan!

I’m a Nigerian vegan. We exist. We can come out. All that pastureland chewed off by browsers, we could feed so many more Africans with what we could grow on it than what is fed by the brutally slaughtered animals. Spare their lives. Make Africa the garden that can feed ourselves and the world. Not by giving Nigerian land to white Zimbabwean farmers and displacing black folk all over again. Not by bulldozing the rainforests, nor flooding the Delta with blood and oil.

Maybe African vegans are too sophisticated, too futuristic, too iconoclastic for this world right now. But we are coming out. We exist. We are dedicated. We know about racism and speciesism and sexism and patriarchy and neocolonialism. We know how awesome eating stacks of fresh veggies and fruits makes us look and feel, preventing disease, preventing the African dictator-/ corrupt official-gut. Africans not addicted to meat, nor to rage and anger. Africans loving their own selves, their land, their bodies, their families, the collective Afrikan.

Our body is the temple. Can’t fill it with junk. If we do that we won’t feel like Africans anymore, we won’t have the vigor to do that mandyani, that sabar dancing, that iron sculpting, that inventing. African vegans know this.

African vegans are here. From Dakar to Maputo, Africans are becoming vegan. From Lagos to Lusaka, fresh fruits and vegetables are being taken very seriously. In the lands between Abidjan and Addis, Africans are staying away from the meat. In Kinshasa and Kumasi, black people are getting down with some veganism. I’ve seen it. I’m one of them.

What is awesome?

To be Afrikan, to be Vegan, and proud.

We are not from the future. We are here.