Category Archives: peace

On Mysterious Niggers

“Well, if a lot of mysterious niggers armed with all kinds of fearful weapons suddenly took to travelling on the road between Deal and Gravesend, catching the yokels right and left to carry heavy loads for them, I fancy every farm and cottage thereabouts would get empty very soon. Only here the dwellings were gone too.” – Marlow, in Heart of Darkness by Joseph Conrad

To follow up on the conversation begun in the “Furtive Movements” post about the fear of black men in North American society, I wanted to bring in some literary critique and historical review to expand the thought across borders and into the Pan-African realm.

Joseph Conrad spoke of “mysterious niggers” in Heart of Darkness when describing the instrument of ultra-violence and extreme terror that was the Force Publique, the army of the Congo Free State under Leopold II, wretched king of the Belgians. In the name of maximizing rubber-tapping output by the enslaved population of Leopold’s now private property – a territory the size of the United States east of the Mississippi or almost as large as India – these minions worked hard at decimating villages, cutting off hands, raping women, children and men, and torturing, mutilating and murdering without rest. These ruthless rubber enforcers were instrumental in exterminating some 10 million Congolese between roughly 1890 and 1910, when the Belgian state took over the Congo following the exposure of Leopold’s genocidal crimes in Central Africa in the name of profit. But the Force Publique, still in existence today as the Congo National Army, was recruited from amongst the indigenes of the Congo, young African men convinced and/or coerced by the virtues of raping their own country, taking the most meager cut of the pillage and giving the lion’s share to the colonial masters. In the past fifteen years or so, the latest genocide in Congo, played out mostly in the country’s east, has ended the lives of some 7 million Congolese. The same old coercive and violent structures remain in place, with proxy armies of the states of Uganda and Rwanda, simply called rebels in the shallow Western media, helping to enforce slave labor in the mining of precious minerals that are whisked away to the West and to East Asia by small planes in unmarked airstrips in the jungle. The Congolese Army likewise imposes this same regime and rapes and enslaves the Congo and its people for riches, leaving the most well-endowed land on the planet in a state that is extremely inhospitable to human life. And it is young African men, just like me, taking marching orders from utterly morally bankrupt and corrupt governments, or from greed and lust themselves, who are the in situ instruments of this mayhem.

But no one gets left off the hook by getting put in the category of mysterious niggers. And Joseph Conrad will not get a pass for coining that denigrating phrase either. Because these men are not niggers, they are African human beings. And they are not mysterious. They’re purpose is very well understood, obvious, one-dimensional and brutally frank. The minions of the Force Publique, the Congolese Army, and most other private and state-controlled armies and police forces across Africa which typically enforce exploitation and oppression in pursuit of a neocolonial agenda – their work is blatantly political, studied, coherent. So we will neither call the Force Publiques of the black world mysterious (what’s so mysterious about a violent enforcer of hegemony, no matter his/her tactics?), nor will we call them niggers, since they are part of our family, and they are fully human (if dehumanized by their deeds).

Not all Africans are good guys. We have to confront the internal sources of oppression and failure within our family and correct them by any means necessary. That is indeed the biggest obstacle to Uhuru – not the external and foreign forces we often get carried away with placing blame on, but the internal forces that prevent forward motion, the ones who look like us but that work in cahoots with the neo-colonial tendency and outside exploiters, that are preoccupied with satisfying their own boundless greed and need for instant gratification, and that possess unquestioned inferiority complexes about our capacity and potential as a people and a civilization, as Africans. Black inferiority complexes within us are ten trillion times worse than white supremacy is. For when we have full belief in our own full humanity, our unimaginable human potential, our beauty, our importance and our place in history, whatever we think exists of global white supremacy will suddenly have magnitudes less power to actually keep us from achieving what we wish, except perhaps by brute force (i.e. Leopold II), which is unlikely in this era.

Having rejected and denounced the concept of mysterious niggers, I acknowledge that we’ve all internalized it to some extent, all over the world. As for me, I love the man in the mirror. I like seeing other brothers, particularly those doing positive things in the world. But I know that my own starting point when strangers see me walking around North America as I do, the blank canvas I should be before I am judged by a new encounter – that eye draws me first and immediately as a mysterious nigger. In other words, I always begin in society as a mysterious nigger, at a minimum. And sometimes this holds true even in the eyes of other black people. Until I prove otherwise by my character, in some cases how I dress and carry myself, and even by my “well-spokenness,” I’m a mysterious nigger, I’m a dark suspect of unknown intentions. If I were of European descent with milk-toned skin, I would perhaps present to others as familiar and unthreatening, especially given how I already tend to dress and move through the world, which is to say unassumingly and business-casual with a sporty twist. But I’m just about as black as we come, West African through and through from the Niger Delta.

Back home, it would be different only in the sense that I won’t be such a threat to anyone, and there’s no racial, cultural and historical ice of ignominy to bust through, at least in getting to know someone who looks like family already and comes from the same universe. But colonialism has left so many vestiges of its culture of violence between Africans, played out by young African men as cheap pawns, that in many cases we are still mysterious niggers to one another.

I remember back in 2003 when I was 19 and really started to take a deep interest in African affairs. Back in that summer the civil war in Liberia was really heating up before it’s end very shortly thereafter. On the cover of the New York Times, some time in June or so, don’t remember, there was a picture of a young combatant in Monrovia roaring with the look of venom in his face, standing in the rain with a rocket launcher over his shoulder. That was one of the first times I really saw myself in another African man like that. I could have been that unnamed guy somehow, if circumstances were different. I mean I looked like that fellow, very likely an age-mate. And the New York Times, in not naming him, in showing this random African with a machine gun destroying things and killing his brothers, was depicting a textbook example of a mysterious nigger.

I want to humanize the black man. And in doing so I will never absolve African men of any crimes they’ve done, including against African women and children, and other African men, and anybody else for that matter. I will never absolve us from complicity in our own oppression, or unwillingness to challenge it. But I’m done thinking in the context of mysterious niggers.

How can you honestly prosecute a mysterious nigger? How can you judge a mysterious nigger who is in the wrong? By initiating a thought about that person wherein he is already in the “mysterious nigger” category from the start, one already has a negative and dehumanizing image and concept of this man.

I think it is almost revolutionary to start to think about young black men, even those who do wrong, as first fully human. Contemporary societies, whether in North America, the Caribbean, or Africa seem resistant to this. If I want to know the story of a young soldier who is now on trial for the crimes he committed in the early 2000s in Sierra Leone, I want to know him as the flawed, sick human being he is, and his history. I want no less knowledge about his victims. But when we pursue justice acknowledging one another’s humanity, including the potential psychoses, passions and prerogatives of all parties, I think we arrive inevitably at more fair results, and we do so in the light of better understanding.

Let us understand one another. No more mysterious niggers. Those gangbangers on the corner are not mysterious niggers – their sons, grandsons, cousins, fathers. Those rebels in the Congo, those Force Publique of old, those Tonton Macoute in Haiti, they are not black monsters. And black men individually are not monsters before we know who they are.

If we stop thinking numbly and dumbly about mysterious niggers with no known cause or cure, and start thinking about why violence happens, who funds it, who profits from it, and why men participate in it, we will go a lot further in preventing violence amongst young black men. We need the courage and the boldness to understand and humanize ourselves, and look one another in the eyes as humans, without prejudicial fear and loathing. We need to see one another, as young black men, with the eyes of understanding, at the very least. Our conditioning to hate one another is very difficult to act upon when we choose to understand each other, hear each other and listen carefully.

Let’s study ourselves, study the human mind, study these stereotypes that trap us, and break the chains of slavery and dehumanization, starting with the man (or woman) in the mirror. To defeat self-hate, revolutionary an act as it is, it starts with simply listening, understanding, and being patient enough to allow the sea of negativity within us to calm itself so we can see the beautiful, undeniable humanity that was within our black selves all along. Then we can share that insight and live that understanding. And ain’t understanding the kernel of love?

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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!

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.

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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

Hospital Food

So last week I was at my local hospital rehab ward to observe occupational therapy for several days (occupational therapy is my next course of study and, I promise, the last degree I’ll collect before I turn 30. I need to make more money.). Folks who have suffered strokes, folks who’ve had heart attacks, amputees, folks who’ve been shot or endured devastating accidents, these individuals constitute the population of this inpatient ward. This private non-profit hospital is among the more progressive and well-endowed in the NYC metro area. The staff seem respected and happy, from the physical and occupational therapists to the practical nurses, from the food servers to the social workers.

The hospital food orders can be restricted for patients with cardiac conditions, limiting them to low-fat/low cholesterol options. And one could get some fresh fruits with his or her requests. Vegetarian meals were also options. The food offerings were conventional, but not of the lowest standard, and there was room for customization on the part of the savvy patient.

Nonetheless, I want to assert that many conditions suffered by these patients were ultimately caused by diet. Smokers and heavy meat-eaters, given their stated conditions and diets, abounded in this population, especially amongst stroke and cardiac patients. Diet is the first medicine. It begins at youth. Bad medicine across a lifetime leads to an undesirable outcome, it was overwhelmingly clear to me after my observation of who tends to wind up needing these sorts of therapies.

Healthy food, physical culture (primal and vigorous exercise and play), adequate sleep, healthy relationships and vocations, sunshine, rest, hopefully some love – these are the original therapies. If the whole population ate brilliantly and lived vigorously (but safely and sanely), physicians and allied health professionals like me, even those in alternative medicine disciplines, would be damn near out of business. For real. If we are honest, many of our professions are created by the need to mitigate negative lifestyle choices only. Nutritionists, for example (just one of many disciplines to critique) are not really necessary but to the nutritionally clueless, obese client who can afford one, who will tell the client what to eat and why. But common sense says we should eat natural fresh fruits and vegetables, as much as we need, and then relax. Hell, personal trainers – a profession I’ve been trained in – don’t really need to exist but for an adult population that has completely forgotten how to move and play to stay naturally healthy. Another thing I’ve been trained in, massage therapy, is unnecessary for those who have great friends and/ or lovers who can share affection and apply pressure to pain and aches maturely and effectively.

If the population moved towards health and sanity, no need for many of us healthcare peoples. We’d need retraining for some other profession, those that actually produce and reproduce material needs in societies. I would actually prefer that the population did this. That would be the trend in a revolutionary society that knows about preventive medicine, social equality, pro-human values, harmony with nature, and so on.

But it’s not happening, in fact the trend goes backwards. Hence among the only stable and growing jobs in this recession continue to be those in healthcare.

Shouldn’t be. Preventive medicine is the best therapy. Love is the best drug. Healthy diet is the most profound lifelong pill. For me, healthy diet is of course this low-fat raw vegan road. Staying healthy is easy in this configuration. Eat fresh clean raw plants when you’re hungry. Then relax and do other things like positive, life-affirming and creative work, coupled with vigorous and fun play, and completed by welcome and relaxing sleep.

Stay healthy, so you don’t have to even deal with the berserk capitalist anti-human monster euphemistically called our healthcare system in these united snakes. Complicated and clever ways to deal with the ordeal of medical billing for insurance was one of the main things everyone at this hospital was talking about.

Don’t make the world need more nurses, therapists and hospital food.

Raw Veganism and Kung Fu

I think raw veganism is probably the best lifestyle for athletes. Check out a black fruitarian fitness trainer here, or here (these sites belong to Richard Blackman and his fruitarian fitness program) for further evidence. In my own experience in being a dedicated student of Kung Fu (Wu Shu) and a raw vegan, my endurance, flexibility, muscle strength, reaction speed, mental clarity, retention, and everything else important to excellence in martial arts, seem at their pinnacle according to the level of study I’m at. The martial artist must be flexible, must be quick on the feet. She must also be compassionate, humble, and straightforward. The artistry of Kung Fu is best expressed, it seems, in those who have moved away from the greed and anger associated with meat. It is also best delivered by those whose bodies are as clean, self-disciplined, and balanced as possible.

I imagine that great martial artists, great Kung Fu generals, also had excellent diets, and maybe some were even some sort of raw vegan, given the vegetarian Buddhist dietary principles followed by authentic monk soldiers. I’m down with that stuff. Living in self-discipline, being clean and healthy, training hard, stretching long, being super attentive, and in a spirit of brotherhood with one’s peers, and diligent humility before one’s teacher. And Kung Fu expresses a deep appreciation for the natural world and the ways and movements of animals, of insects, of birds, even of seasons. I always imagine practicing Kung Fu in great quiet alpine mountains, where it is said in the legends of Zen Buddhism that enlightened monks lived off nothing but berries and got around leaping over cliffs, living over 200 years. For now I live in Gotham City and ain’t going anywhere anytime soon. But the true Zen Masters always stressed that one should be in as complete a state of mindfulness and Zazen in a crowded and noisy market as they would be in the monestary or on a mountain. And it seems to me that one who imitates nature would be most successful to the degree that he leaves it ecologically unharmed as a compassionately meat-free, sustainably raw vegan.

I’ve been a vegan for nearly nine years, and have always been quite healthy. I’ve been a Kungfuista for over seven months and a raw vegan for the past three months, and have never felt healthier. I’m only 24, but I wish other young people could be living close to this experience. In Amerikkka these days, it’s even the young people now that are getting “old people’s” diseases and living sedentary, unhealthy, un-energetic, junk-food lives. I want to get into fasting in the near future to reach an even more serious level of purification, clarity, and energy. In the next few years, I definitely want to begin studying Capoeira as well (I’m too busy with other studies to commit to it right now). Especially as an Afrikan, I really want to master a discipline of my ancestors. And Capoeira acrobatics, and its aesthetics that I appreciate as a lover of dance, should complement the boxing and dancing of Kung Fu beautifully, enabling me to get into some mixed martial arts. Combining Capoeira, Kung Fu, raw veganism, and seasonal fasting should be extremely awesome. And I intend to be living in Kung Fu, raw veganism, and soon, Capoeira, for the rest of my life – raw veganism forever!

Self-discipline incessantly!

Martial arts never die!

I sit in the sun even during winter here in New York. I stay melanated at all times and get my vitamin D, my fresh air, my blameless long walks.