Category Archives: global south

The Beauty of African Resistance

I have been admiring the actions in this video since I first saw it six weeks ago when Mr. Omoyele Sowore, founder of Sahara Reporters, and his comrades pulled this off. This event, where Nigerian Minister of State Viola Onwuliri was supposed to explain the “virtues” of the radical removal of fuel subsidies in Nigeria effective January 1, was essentially prevented from happening by the revolutionaries in the room, after the “honorable” minister was shamelessly late to her own event, dishonoring everyone present on that front alone. Brother Sowore has been upstaging Nigerian politicians in their NY diplomatic theater events for some time now, operating with the “this is not Nigeria” philosophy that if there’s any place we can call these people out for the thieves and liars they are, it is here in New York. Most politicians in New York City and in America are also disgusting thieves and scoundrels of the lowest order, but for the purposes of this post I will discuss the international, particularly African thieves of state who visit for “diplomatic” reasons. Wherever and whenever they try to make noises about how some new policy that’s supposed to slaughter and consume the poor is actually good for them somehow, and try to convince a misinformed or bourgeois crowd that black is white, people like Omoyele Sowore, people like us, should do our utmost to make them uncomfortable, and make business as usual impossible. Revolution depends on us exposing the absurdity and inhumanity of the status quo, and it also depends on us creating and living, right now, the new norms by which we would prefer the world would operate – the Chomsky approach.

Comrade Sowore and his heroic brothers in this scenario provide an excellent and proper example for how to push forward the African revolution today. The crimes of the political class in the nation-states across Africa must be exposed everywhere. They must be explained to African people clearly, fully, and passionately. More of us, myself included, must become passionate about the African revolution. In this instance, even if ever so briefly, the good guys won the day, and they could make clear to anybody that such was the case. The greedy and wasteful political masters could not withstand the passion and the power of truth that brother Sowore and his colleagues threw at them.

Personas like Minister of State Viola Onwuliri are in fact the enemy. Anyone who defends the status quo, a status quo which is tailor made to destroy life for poor everyday Africans, is an enemy. Anyone who benefits from the status quo, who dines and lives large at the expense of the masses of suffering people, is an enemy. There is no future for them, no future for their politics, no future for their ideology, no future for their misleadership.

We are our own leaders, our own heroes, our own hope. It is we working-class hardscrabble Africans who, armed with knowledge, passion, and fearlessness, will revolutionize Africa until it is a land that provides all its citizens with a chance to thrive, create, innovate, and win. We are the majority, and those of us still blinded by the strange floodlights of heads of state, ministers and governors are dwindling among us, the truth of suffering making them question the fundamental construct of their reality.

A liberated Nigeria belonging to and run by the people of Nigeria would be a land of immense prosperity and productivity. A liberated Congo belonging to and run by the people of Congo would be a land of incredible bounty to Africa and the world. A liberated Senegal, a liberated Ghana, a liberated Liberia, a liberated Uganda likewise.

A united Africa, a union of the subaltern, of the oppressed throwing off the mindset of misery and building the will to win with the power of knowledge, would accomplish untold greatness.

But it starts with the boldness of men and women like Omoyele Sowore and men and women like you, transforming your individual lives, your families, and your communities with the passion and vision of what a liberated Africa would mean.

This boldness is a template for the revolutionary African in the 21st century, upstaging the thieves and cowards wherever they are and building the revolution right in the place where they stand.

I leave it to the Nigerian funk-masters the Action 13 who in the 1970s said what needs to be done today – GET… MORE… BREAD…. TO THE PEOPLE!

African “Causes” and the Tragic White Liberal

Today’s broadcast of Al Jazeera’s The Stream was pretty insightful on a number of fronts. The Congolese journalist and analyst Mvemba Dizolele was brilliantly on point each time he spoke – his point being that a law against conflict minerals passed in Washington won’t do jack for the Congo and its ongoing conflict, rooted in vicious neocolonialism which impact the whole of the Congo (and all of Africa), and not just Eastern Congo and its militia-controlled mines and mass rapes. The broad and insidious roots must be addressed primarily, he asserted. He kept it so real and talked about actual Congolese, the actual experience around the Congo, and the kind of ironic attention and money a Western-led cause brings to certain of these conflicts of Africa. But I really love how he remarks repeatedly that you can’t pretend to solve the problems of all of Congo, or of even Eastern Congo, by having Western activists press for narrowly defined laws and responsibility among Western corporations as if that will save the Congo. But so much of this goes without considering the input, experiences, priorities and insights of the people of the Congo. This Western liberal style wants to deal with gory or salacious particulars and symptoms of the problem upon which to build glamorous and grossly simplified campaigns, such as around the widely known war on women and blood mining in the Kivus. This shows that many of these Western activists are not listening, are paternalistic, and are too timid to address systemic issues which are the cause of much ongoing conflict, exploitation and progresslessness in Africa.

Sasha Lezhnev of the Enough Project insists that to go into the broader reasons for the conflict won’t work. Won’t work for whom? For the mostly privileged white activists in Manhattan or on K Street who need to dumb down their agenda as much as possible so the mindless, wholly bought politicians in Congress or at the UN can understand them? Neither DC nor the UN can legislate any viable solutions for Africa. Africa and Africans are the only people who can push the African revolution forward and save and develop Africa. Africans have fates bound to what actually happens in Africa, in conflict areas or elsewhere. Africans are the ones to be heard for and to enact solutions. We Africans definitely know what’s going on and have thought about and struggled around these contradictions for a long-ass time.

It seems throughout this debate that Mr. Lezhnev is barely listening to Mr. Dizolele and his impassioned articulations of how a conflict minerals embargo is both ultimately useless and reflective of somewhat misplaced energies. What makes this clear is that Mr. Lezhnev frequently refers to vague statements from UN reports about some sort of progress for the new legislation that have moved former miners to other economic sectors. A lot of this evidence seems weak and contrived given the realities Mr. Dizolele refers to about what’s going on at the ground level with people he is connected to as a Congolese.

It is the system that is not working! The system of global parasitic capitalism, neocolonialism, patriarchy, and vicious historical exploitation which have built mayhem and corruption into the DNA of post-colonial societies the world over! The system of deep regional disintegration and woeful underdevelopment toward the benefit of multinational access to cheap minerals, timber, and even arable land that should benefit the Congolese but does not! So-called legit minerals, with the current system left in tact, would hardly lead to much better outcomes for Congolese than whatever prevails today.

It’s not about a single issue! To focus on it as a single issue, I feel, and seems to be true for Mr. Lezhnev and a lot of people like him, is to both attempt at very simplistic, aloof feel-good do-gooding, and to also be engaging in an ignorance of the fundamental histories and challenges of peoples of the third world and people of color while trying to solve their problems as a white liberal. I think this is symptomatic of the tragic white liberal syndrome. Not listening, not having genuine relationships, assuming leadership when it wasn’t asked and isn’t effective, assuming strange powers to solve fundamental problems without even questioning the fundaments of a problem. Especially when you yourself are part of the fundaments of a problem.

It makes no sense to me to assert that it’s more effective to address one single symptom of a failed system (i.e. conflict minerals, blood diamonds, etc.), than to address the political root causes of the system and its failings. It seems to be that you are a much more effective critical thinker when you are able to interrogate and articulate the roots of a systemic problem that manifests in various bloody ways. The disintegration of Congolese society is rooted most deeply in Leopold’s brutal occupation of the country, followed by formal Belgian colonization, the defeat of African liberation represented by the assassination of Lumumba, and war after war in which the West by their African proxies in Rwanda and Uganda greatly benefitted from access to minerals and other commodities amidst the mayhem, not to mention countless oppressive and greedy Africans. Congolese know this. It’s not very different in Nigeria or Haiti. You have to be cognizant of the legacies of domination and their justifications to contemplate why and how they cause symptoms of chaos.

It can only be dishonest to do otherwise, to focus on a single issue. Of course we might struggle in particular against something, but we must acknowledge as dishonest and ignorant any attempt to assert that to struggle against the systemic historical and socio-political roots of the problem is too difficult or counterproductive. In fact, to dismiss the primacy of struggling against whole systems of oppression is downright counterrevolutionary. Hanging on to symptoms only is a sign of intellectual bankruptcy and even collusion with the corrupt system.

I detest conflict minerals and the war on women in the Congo. But the answer to those things is not a law in DC or white liberals campaigning about one single issue as if in a vacuum. That’s the problem – posing the entire challenge as “rape in the Congo” or “conflict minerals in the Congo.” It causes some to ignore the roots and broader manifestations of the crisis. People are dying in the Congo, across the whole of the territory, and while it is crucial to highlight some of these glaring symptoms, ignoring the neocolonial system and its super-exploitation and underdevelopment is ridiculous. A Western law against conflict minerals, as Mr. Dizolele notes, only leads to more smuggling, different but equally brutal manifestations of exploitation and war, and so on.

It’s better to study the ideas and examples of, and participate directly in the struggles of, the revolutionaries and activists in Congo and from Congo, who understand things systemically and whose fate depends directly on deeply understanding the problems rather than only attacking symptoms. Take the lead of Congolese and African strugglers. Listen to them and share their fate. This is more effective than peripheral laws somewhere far away that sidestep the issue and demonstrate paternalistic, ineffective and willful ignorance of failed social systems that some of these white liberals seem content only finding politically-palatable bandaids for.

Shout out to the awesome sista Latoya Peterson for helping host the show – excellent work!

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.

Mystic Vegan Tap-Dance Boogie

As part of festivities for the slight re-branding of this blog, here’s the latest posting in the form of some rhymes and images. Lyrics by me. Music by Djelimady Tounkara. Pro-vegan, pro-Earth, pro-common-sense, pro-peace, pro-people, Afro-positive bars.

Lyrics:

Chamber music provokes the mystic vegan tap-dance boogie

Unfold your arms, children, boss-up like righteous hooky

I am neither John Cassavates nor a Wookie

That means the only thing I do is resurrect the Chinese Bookie

.

Boogie-woogie, that’s the way of life that I promote

So the rookie wins, with bowling pins to stay afloat

Cargo cults that curry favor for the flavor of the wild oat,

And open up the gates that pen the billy goat

.

Though, it’s a long road, the other shore’s way over yonder

So in the meantime, the mystic tap-dance make’s you ponder:

Is this the best we can do, the human Cadillacs

Hacking each other down, Kalashnikov’s the battle ax?

.

Blacks killing blacks, capillaries full of plaques

Paranoia over mosques, migrants, money and Macs,

Stupefied by Sarah Palin, Mama Grizzlies going whaling

While the planet burns and floods like Fannie Mae and Freddie Mac

.

It’s a fact: the way we live is making ice shelves crack,

From meat and car culture to the war in Iraq

Which isn’t over, shift change to mercenary soldiers,

Different bullet casings, feral caffeine binges on Folgers

.

But the mystic vegan tap-dance boogie is real

Earthshine on the moon, still a light you can’t conceal

Hot: the soul-searcher bringing out her own potential

Not: the fake pundit telling lies through his credentials

.

A tap-dance thunderclap roars through the plains.

Knocking over all the rafters, bulldozers and cranes

That wanna spread suburban sprawl all the way past Saturn

Real estate Tourrette’s tics, the same worn pattern

.

Using drapes, curtains and shades, dealing aces and spades

But the tap-dance bottle-caps the ignorance raids

On your conscience, the subway ads for beer and pomade

The Times Square sonic light-show free-trade brigade

.

But the boogie boogies forth, as the tropics wander north

No fear, the tap-dancing clan has a plan to take a stand

On rock-solid ledges of a pluralistic thought,

The rise of the ubuntu, bumuntu, bananas bought

.

For the bounty, shared from the Bronx to Kisangani,

No need to kill for water or food like Handsome Johnny,

Cultures of violence and their vultures of silence

Might fade away, and that includes the restive oil fields of Bonny

.

The mystic tap-dance boogie shows that world peace isn’t hard

Beacons of light written in flight by buoyant bards

The inhospitable wardens across the planet

Must have obsidian souls while the boogie’s soul is pomegranate

.

Plummeting the hegemonic phonic of the fold,

To an abyss, all the white noise, the ambience, the hiss

As our own dance taps drown out the sound of cold

With the sound of bold, the human beings that blow a kiss

.

From Kinshasa to Fortaleza to Ogbomosho

Strong-willed strivers winning over all the no shows

To learn the mystic vegan tap-dance boogie in the Sun

Sustainable quilombos keep the corporate forces on the run

.

Clean and easy living, walk the land like Bodhidharma

Leave the car at home, empty the zoo and clear the karma

Bring the brothers home, close the jails and fund the college

The liberationists for revolutions must have knowledge

.

Pro-human pedagogies, no more spikes on planters

Science and traditional knowledge mix, we’re plant enchanters

Vandana Shiva is the general, and people like her,

Waangari Maathi, and plant more trees and be a biker

.

The mystic vegan tap-dance boogie looks like land and freedom

Mau Mau sounds preferring death until the stacks are even

Boogie men and women marchin’ to the sun

Teeth, tongue and tap-shoes – more stopping power than a gun

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.

Poverty Contests

An article published in today’s New York Times reports on efforts in India to enshrine access to food as a constitutionally protected right, a law its proponents expect could enable the food-insecure to make their own market choices to purchase food with food coupons or cash, instead of waiting for monthly 77 pound bags of grain, sugar and kerosene under the current regime. The article also goes on to highlight statistics about how India’s poverty is more widespread and intense than Africa’s, despite the “Tiger” rebranding and annual economic growth rate. A report compiled in India Current Affairs in July also highlights these poverty rankings, comparing the one Indian state of Madhya Pradesh in the country’s center with the entire Democratic Republic of Congo, both of similar population (though the Congo’s size is more comparable to India in its entirety), and finding the same levels of deprivation, even with DRC’s wars (though Madhya Pradesh is not without Naxalites and other struggles for land and resources between communities and multi-national mining and other interests, not unlike DRC).

On the one hand, the expectation around the world seems to be of Africa as the world’s eternal poverty yardstick. This in spite of similar levels of conventionally measured economic growth in a number of Sub-Saharan countries that approach such activity as seen in India in recent years. By comparing favorably to Africa, a government should have license to claim progress in the war on poverty – that’s the ridiculous, racist assumption, an assumption of development stasis.

On the other more important hand, these rankings and contests, especially as presented in the links mentioned above, are patently absurd in themselves, ignoring the basic fact that most of the annual GDP growth measures the rise in income of mostly exclusive urban, male, elite high-end sectors which determine and direct mining, cash-crop, real estate (land displacement), and [cheapest] labor configurations which exclude vast rural populations, whether in India, Congo, or Colombia. Human beings are impoverishing other human beings – not continental geographies. And the story is similar in most geographies including those concerned in this essay – Adivasis in rural Chhattisgarh struggle to hold on to their land in the face of “Memoranda of Understanding” signed by illegitimate politicians to mining interests to violently displace the people from their land, similarly to how Niger Delta militants attack oil infrastructure and kidnap oil workers in response to land displacement and ecosystem destruction by a half century of oil exploitation by foreign corporations in happy concert with local state governments and the Federal Government of Nigeria.

Once you understand neo-colonialism and neoliberal market economics, these patterns can be easily understood as to how they determine poverty and struggle around the third world. Malnutrition and poverty propagate fastest and most consistently wherever governments fail to prioritize enabling peripheral population groups to exact their own capacity to cultivate, live and eat of the land. Changes in the environment, and dietary demands which may place undue stress on the ecosystem and reduce its carrying capacity, may further impede nutrition and food security, as predominates in Sahelian countries that currently suffer serious drought. But policy-makers in much of the third world more often than not do not care, since they do not share the same fate as those far beyond the capitals, the urban and privileged spaces where they bury their heads, forgetting what rural populations go through, forgetting they exist.

I think that in itself, that food security should become a constitutional and human right anywhere is excellent. But a shifting in societal priorities would be a more lasting solution, towards actually considering the plights of women, of agriculturalists, and enabling their self-determination while the wealth of the nation focuses first on human and ecological needs rather than profit for exploitative corporations and salaries for ministers and bureaucracies.

Why focus on these poverty contests, with Africa at level zero? These statistics only measure those who, already in positions of control over powerful economic interests, are getting richer as they exploit more underpaid, vulnerable workers, and the land those workers may have been displaced or evicted from. These statistics don’t measure women’s reproductive work, don’t measure broader levels of quality of life that get inflated by those at the very top, even while the masses at the bottom suffer more dispossession and malnutrition year after year.

Human solidarity is to be encouraged instead. The same problems in Nigeria or Congo are found in India, Bangladesh, Indonesia or Peru, the same exact identical types of fierce corruption, the same exact types of high-official sellouts, the same exact identical types of Western aspirationalism and mimicry, the same exact types of ideological and religious extremisms and hysterias which cripple the masses from thinking critically and boldly enough to challenge the regimes that cause their suffering, the same exact multinationals praying on their resources, human and natural, to be exploited to the lowest common denominator. The same exact types of ignorance forced upon the masses with the absence of schools and the tolerance of illiteracy, despite official claims to the contrary. The exact same types of oppression of labor activists and human-rights campaigners and journalists. The exact same types of classisms and casteisms that compel generations to accept their designated desperation. The same exact types of false democracies in which the people do not have choice or voice in the structural economic questions of society, only at best over the latest personality who says the prettiest things or just looks pretty, but in power does little to nothing of the good he or she promised.

Thus I reject poverty contests. Instead, I move towards human collaboration and solidarity in the third world in pursuit of revolution! Towards the African revolution, the South Asian revolution, the Latin American revolution, the world revolution! Towards human-based economics! Towards the end of rapacious capitalism, the end of the rush to privatize water, seeds and land! Towards human and community-level self-governance and self-determination! Towards the humanization of labor such that people are not reduced to pack mules to produce Wal-Mart products at competitively lower and lower wages in ever more dangerous workplaces!

Towards human development work which is interested in human development, not numbers nudging and statistics masturbating.

Ubuntu: Afrikan Humanism (and my Further Thoughts) *bump*

I posted the following essay on my original blog waaay back on November 28, 2007. I was thinking a lot about the Congo this morning before work and came back to this piece, which compels me to conclude that thoughts we’ve had at earlier phases in life are sometimes more clear and articulate than our current thoughts. And I doubt anyone really looked at this back at the time, so here it is bumped up (with some fresh edits) for your current review. Would seriously like your feedback on ideas in this little philosophical tract. Talk about it!

Towards BUMUNTU! Towards KIMUNTU! Towards UBUNTU! Towards the end of hate and the culture of violence! Towards sisterhood and brotherhood between black folks, and no more horizontal violence in the streets or in Afrika! Rasta nuh chat Rasta! I’m talking about human beings, trying to be humane, just, fully realized, cooperative and free!!!

∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞

What is Ubuntu? It is the notion, expressed in Zulu and present in other Bantu languages, that “a person is a person through other people.” It is the notion that an individual is born into the community and will always be a part of the community. It is a statement of interdependence and communalism, that the welfare of the individual is dependent upon the welfare of the community, and vice-versa. I claim Ubuntu as a guiding philosophy of mine, inasmuch as it is obvious that I am because we, as Afrikans, are. Having once been a serious student of Buddhism, one reads in the notion of [inter-]dependent co-arising and the “interbeing nature of things” that, in acheiving awareness of anatman or not-self – the absence of any independently existing entity of a “self” – one fully understands that he or she does not belong to his/her supposed “self.” Our physical bodies are little more than compilations of stardust animated by the life-force, genes and cells given us by our parents and all of their ancestors. Everything in the world and in us can only exist because of everything else, and if the forest which provides the wood for the table, or the food that the table-maker’s parents ate before they even thought of conceiving the table-maker, are removed from the table, the table cannot exist. Likewise, humans cannot exist without all the elements that precede us, all of our ancestors, all the elements of nature and the world that permit being, and so on. To live symbiotically with the world and with the community we are born into only makes perfect logical sense. Ubuntu, interdependence and Afrikan humanism, must therefore be more than mere positions on how to animate and organize a society, for they emerge from deep scientific truths. Interdependence with the elements of the natural world to perpetuate a sustainable and balanced life-cycle is called deep ecology in some circles, a radical and proper conclusion based on an understanding of the symbiotic form that living in the world should assume. Ubuntu is practiced in the very same vein, based on a fundamental understanding of how reality works and what beings like us bring into this universe as we come and go.

In his book African Cosmology of the Bântu-Kôngo, Dr. Kimbwandende Kia Bunseki Fu-Kiau discusses African communalism in Bantu societies and how that concept, which he derives from his native BaKongo context but which is clearly analogous to the Ubuntu practice, is applied in the organizing and governing of a community. In doing this he shares an aphorism which is often recited by some traditional BaKongo peoples (in KiKongo) before community meetings of social, political, economic or judicial significance:

Mu kânda

Within the community

Ku mukadi mputu

There is no room for poverty

Mu kânda

Within the community

Ku mukadi mvwâma

There is no room for ill obtained wealth

Mu kânda

Within the community

Ku mukadi mpofo

There is no room for blindness

Mu kânda

Within the community

Ku mukadi mfumu

There is no room for “order-giver”

Bobo mfumu na mfumu

All are masters, and only masters

Bobo ngânda na ngânda

All specialists, and only specialists

Mu kânda

Within the community

Bilesi

Young generations

Mu kânda

Within the community

Mwâna mfumu

Ancestors’ sons

Mu kânda

Within the community

Busi/ nsâng’a kânda

A sister, the community shoot

Mu kânda

Within the community

Nkasi a kânda

A brother, a future leader

Mu kânda

Within the community

Kinenga ye dedede

Equilibrium and equality

Mu kânda

Within the community

Kingenga/ kimpambudi nwânana

There is no room for separatism/ privacy

Mu kânda

Within the community

Sèkila kumosi

All sleep at once

Mu kânda

Within the community

Sikamana kumosi

All wake up at once

Mu kânda

Within the community

Mbèni ku mbazi

Enemies stand out

(Fu-Kiau, 80-82)

These aphorisms reflect the extremely advanced, deliberate, sophisticated, and humane philosophy that we Afrikans developed to survive and thrive in pre-colonial times and which are the birthright and inheritance of all Afrikans today. It is our responsibility, indeed our necessity if we are to survive on this planet, the only world we’ve got, to live this. All we need do is continue our organically humanistic lifestyle and reconstitute a truly humane, progressive, democratic, tolerant, gender-equal and open society for the Afrikan, in which our economic life never fails to meet human needs and where land and the means to produce are commonly owned with no private property in the hands of the few to disfranchise and exploit the rest. Fu-Kiau, in this very important and recommendable text, informs us that in the world-view of the Bakongo, “individual wealth is an abominable crime” (Fu-Kiau, 76):

“Individual wealth of all kinds above the accepted standard of necessary goods, is considered a crime. One says that this kind of wealth could not be accumulated without  exploiting [wuka/ yiba] other members of the community. In that case, the wealth itself  is called kimvwâma kia muyeke, wealth that betrays, yekula, the community and its members. The owner of such excessive properties was often killed or hoodooed [lokwa]. African communities believe strongly that the individual accumulation of property has  always had negative effects on the traditional social structure and on policy- making institutions.”

Afrikans need to think critically about the way of life into which we have been socialized under the contemporary regime of capitalism, neo-colonialism, and the myth of individualism. This regime has removed us from what living reality otherwise would make clear – that we cannot exist apart from or at the expense of our world or our communities, and thus ought naturally to seek to live in harmony with nature and our communities. For Afrikans, the practice of Ubuntu must begin at home, amongst Afrikans. May Afrikans practice Ubuntu with other Afrikans and across the third world, and exclude from Ubuntuist Afrikan communities all those capitalistic, bourgeois aspirant, individualistic, reactionary, intolerant, narrow-minded, knuckle-headed, selfish, greedy and malevolent negroes.

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Bonus video: Rasta Nuh Chat Rasta by Queen Ifrica. Enjoy and Learn!