Category Archives: humanism

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!

Ten the Hard Way

Random comments on the zeitgeist to follow.

Seems repubs are going buck-wild right now. Talkin like global warming doesn’t exist. Talkin like undocumented migrants ain’t human. Talkin bout trashing the 14th amendment. Scared of people building mosques in lower Manhattan and Staten Island. Paranoia and naked bigotry being ejaculated all over the TV screens. Hate crimes exploding across Shaolin’s north shore, and many of those guilty of the atrocities against Mexicans have been young male Africans.

Imperialist wars continue – US troops in Iraq to only be replaced by legions of private security contractors, while the Afghanistan occupation only gets wilder, includes Pakistan too, forgets that brown life has value, jettisons all morality in pursuit of blueprints for political appeasement to the saddest constituencies in Amreeka. Dems love war! Carnage and penury ftw!

Desperation in the streets, a hot shoot ’em up summer in Brick City. Stop the violence rallies get louder now, even move to block highways and flood downtown with the message, but the blacks that wanna kill blacks are wearing earphones and sleeping masks.

Proxy war goes on in Mexico, feeding the voracious Yankee drug habit with gallons of blood over the border, a real gore and guns killem shootem full scale war. Few seem to care; Arizona wants brown folks to carry their stars of david (‘papers’) or else; Utah releases Hitlerian lists of them.

Homelessness spreading like wildfire, fine homes abandoned, boarded up to the banks by fiat and clever artifice versus the masses. Desolation angels in real life are born across the land, jobless, lost across the rust belt, the plains, the rockies. Coast to coast crookery with no free cookies.

Belt buckles detonate from town to country, city to village, obese babies born like bears. Stubborn minds hate to see people walking streets without sidewalks, try to run them over in their ramming vans. Splatter of road kill gets cannibalized, skin turned to leather, soft gloves of an infant and her velus.

Jails gorged with Africans, Mestizos, Chicanos, Boricuas, Quisqueyanos, Indigenous, even a few blonds. 2 million strong. Army of inmates shut away from the sunshine. Life sentences are death row. Inmates as slaves working for pennies an hour to clean the gulf, or they lose their good behavior glint.

Haitian babies as currency, foster homes emptied into North America with random and flimsy arrangements. Haiti itself gets neocolonized after the temblor, the coasts prepared for maquiladoras, free trade zones, the further destruction of native agriculture.

Boots scar the ground all over, Indian state stepping on Adivasis, Congolese state in concert with its rebels stepping on women, Somali Al-Shabab militants stepping on soccer fans.

Papuan revolutionary dies crying freedom while the pigs call his blackness savage and stupid to his dying face. Meanwhile Uncle Sam renews adulterous ties with Kopassus, Indonesia’s merchants of death, assassins of East Timor ’til it got free.

Troublesome days.

What’s good? California saw reason, struck down prop 8 because it’s anti-human. The sun still glows hard. Brilliant fires burn in almost seven billion brains trying to figure out the game, its meaning and message. Crowded planet, but many opportunities in the flavor of new faces exposing fictions with fact fixations.

Passions are chased, paper or no paper, pleasing the eyes and ears with the sights and sounds of success. Failure is interchangeable but fools keep rolling for the win, because it’s that hard and humanizing to fight.

Fighting spirits stay the course, stay human, stay next to freedom and their capacity to be brutally honest and true to self. Living nothin but one’s purpose. Or else die trying – we didn’t ask to be born. Only one life to live, the true just lightworks life with no rank, just crafty hands that build victory and a tolerant civilization from scratch with the angel dust of common sense sprinkled on the gas lamp.

Just keep burning! Third world unity!

Will it be humans aflame, or humans in flames? Bet.

Science of Sea Level Rise – via Explorations (+ Permaculture info)

Dr. Michio Kaku interviews Dr. Peter Ward

So you can click above to hear today’s (July 7, 2010) edition of one of my favorite radio shows, Explorations with Dr. Michio Kaku, professor of theoretical physics here at City College and CUNY Graduate Center, heard every Wednesday at 5pm on 99.5FM WBAI, or wbai.org.

I liked today’s show, in which Dr. Kaku interviews Dr. Peter Ward, professor of Biology and Earth and Space sciences at University of Washington. Dr. Ward just came out with a book called The Flooded Earth: Our Future In a World Without Ice Caps. Dr. Ward is seen as one of the scarier, worst-case scenario climatological and geological predictors, but it’s critical for folks, particularly youth, to get worried, especially about doing nothing – from personal life choices to public policy advocacy and activism – about greenhouse gas emissions. I’m always raring to find out about the worst possibilities and outcomes of our civilization’s current modus operandi so I can stay sufficiently paranoid and motivated to change this whole game around with a few friends. I stopped paying attention to good news long ago, because most of it (from the mainstream media) is meaningless, insignificant or untrue, so we have to go and make good news in our own lives and communities, in the real world. Informed by the hard science, no matter how good or bad it reveals things to be.

Another great show I heard today (I admit, it was a radio day) in between writing and a sweaty-ass work out was today’s Global Medicine Review with Dr. Kamau Kokayi (also on WBAI, every Wednesday at 12 noon). He interviewed Andrew Faust about permaculture, waste management and composting, sustainability, pollution, nature-deficit, eco-villages, and so on, to enlightening effect.

Get informed! Get the evidence! Use a wide variety of sources! Here are just two.

Relationship to veganism? We know that livestock production is responsible for at least 18% of greenhouse gas emissions according to the FAO and up to 51% according to the Worldwatch Institute (Treehugger breaks it down here). Plus the transportation of killed animals, the destruction of old-growth forests all over the world for grazing land (which absorb carbon dioxide), and so on. Raw vegans? Burn much less fossil fuels per capita. Fruitarians and low-fat raw vegans? Eat largely of trees and vines, the most productive and sustainable kinds of crops. Know that your unvolunteered dead chunk of muscle and fat from a fellow mammal, bird or fish, coming to you through torture, slavery and capitalism, is helping melt glaciers, ice sheets and ice shelves. Meat consumption may help flood the coasts of the world.

Please, if you haven’t yet, GO VEGAN. Go vegan, walk/ ride a bicycle and use mass transit as much as possible, become a revolutionary activist with a thoughtful collective and beyond, grow your own food at home AND with community gardens, pay attention to evidence and practice science, and stay that way. I’m an East Coast boy (I’m coastal however you look at it, from the Niger Delta to Upper New York Bay). I plan on being around well past 2050, maybe raising some grandbabies by then if all goes well. Hope they can inherit something decent of the Earth come the latter decades of this century and into the next.

Yes, veganism is part of the ongoing human revolution and evolution for an egalitarian, communitarian, tolerant, sustainable, humane, healthy society. Do it! Stop with meat-eating! Stop it right now! If you give a damn about your health and the Earth’s, learn to love the plant-based diet and cease your unnatural meat addiction. I mean it!

Don’t forget to listen to or download today’s Explorations! And Global Medicine Review! And go vegan if you’re not there yet!

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