Category Archives: quality of life

Gotham Parks on Youtube for the Latest!

We’ve been focusing on video content, a mix of urban cycling and veganism, on our channel on youtube Gotham Parks. Subscribe and check it out! Here are just some recent offerings:

On my daily fruit smoothies for the workday hours.

 

On some vegan fitness output.

My review of the Xtracycle Edgerunner cargo bike – a great bike for vegans!

 

On traffic crimes in Harlem/ Washington Heights NYC.

 

Running round the park on good friday.

 

On the Queensboro Bridge Bike/ Ped path.

 

Urban bike safety pro-tip.

 

… it’s cheaper to go vegan, whole foods plant-based, in the long run, always!

 

Vegetarianism (including eggs, dairy) is hardly better ethically or health-wise than not abstaining from flesh. Go vegan, all the way!

 

A basic why I’m vegan video.

 

Subscribe to Gotham Parks! I’ll post more to africanvegans.com going forward to keep y’all in the know. Go vegan, ride bikes and enjoy!

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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?

Notes of a Militant Pedestrian

I wish all of the inhabitable world and all its streets were safely and comfortably navigable on foot. Even in the close-in suburb of New York City where I live, this is far from the case. It is as car-centric as American cities come. Yet I defiantly take to the streets in nothing but my old worn sneakers most of the time. I ride a bike and take the train to work/ school as well, but the vast majority of my movement around the world occurs on foot for me, and it occurs often, year round and with pleasure.

Of course around here I am a highly visible oddball for it, the only chronic African pedestrian in this Asian-American city without enough sidewalks for one man, let alone the 100,000 that live in this town. I know that on many of the routes I take, on minor sidewalk-less arterials paved too narrowly for the comfort of most through the woods and under railroads, most people would not choose to walk. It takes straight boldness to do it, since I don’t think I’m more courageous than anyone. But boldness should not be the prerequisite for living as if one’s community were built to human scale. In fact, take away the unfriendly roads and my town would appear to function at human scale – train station with express service to Manhattan, numerous produce stores, grocers, a major shopping mall, schools and more are all within 1-3 miles of my crib. If the streets were “complete streets” (sidewalks, crosswalks, traffic calming engineering, bike infrastructure and so on), it wouldn’t be only the bold that walked them regularly.

Seasons don’t change this condition of the streets and the local civilization’s transit patterns. To the die-hard pedestrian who lives standing up on his or her feet no matter what, human beings are hard to find in the streets of my town come summer or winter alike, but cars are always everywhere. I sometimes forget that human beings are even in those cars, in part because they are so rudely and aggressively operated. My conviction is that even the streets of my car-centric town are meant to move humans, whether they be on foot, on bicycles, in cars or buses. This means I don’t blink when the drivers honk at me for walking on the side of the road. At choke points where cars, cyclists and pedestrians have to share a narrow lane under a bridge, I don’t run when the motorists honk or speed by dangerously. I make them slow down like they’re supposed to. I don’t run in crosswalks either. It’s the law in New Jersey to stop “and stay stopped” as a motorist seeing pedestrians crossing streets. In fact I usually slow down to make sure the motorist knows he or she can’t intimidate me. I am always engaged in this sort of spiritual combat, testing the wills of impatient motorists and quietly thanking the ones that still have a sense of decency and humanity.

I am obviously of the opinion that automobile reliance is rather dehumanizing, both to the motorist who fails to realize that he or she is at some point also a pedestrian, and to the pedestrian who is often forced to move with trepidation and paranoia. But I do challenge myself to acknowledge and remember the humanity of drivers. It is not easy. I only wish that more motorists remembered that pedestrians are dignified humans with their own right to the safety and their few feet of breathing room on the road. We’re all human beings here.

Perhaps, until “complete streets” are unveiled everywhere, driver’s ed lessons should stress slowness. Slowness must become a virtue for prospective motorists, and motorists must be drilled and drilled with the notion that the road is for all human beings. It is not only for those operating the heavy, speeding, polluting and overly-deployed, overly-relied upon heavy machinery embodied in automobiles.

People would do well to rely more on their own bodies for transportation, simply because it’s natural. Am I living more like an ancient paleo-human just because I do this in this car-centric North-American wasteland? To admit as much would be amazingly silly – I’m just an ordinary man and far from a primitivist. But it seems like radicalism to be the hardcore pedestrian that I am. I embrace the radicalism – people always tell me they saw me walking here or there around town. But it shouldn’t be just the special eccentric character that some people take me for who walks a lot. And it shouldn’t require an exercise in boldness or radicalism to be hyper-mobile on foot.

My train station is a mere mile away from my home – 15 minutes on foot at a healthy pace. I would never think of doing anything but walking or biking there, and I’ve had that mindset as long as I’ve lived around here. But to many folks around here, including folks I live with, that’s an unwalkable distance. That’s partly a result of the unpleasantness of sidewalk-less roads and highways one might take to get there from here (unless one knows the shortcuts through the woods and neighborhoods), but I think the conceptualization of acceptable walkable distances is pretty warped out here. In high school I ditched the school-bus so I could walk the two+ miles to get there – loved every minute of it. My concepts were already broad enough to embrace walking around several miles every day even back then. If I could have that mindset as a young teenager, it can’t be impossible for others. I think that the culture at large would do well to begin to condition itself that it’s okay to walk a mile or two and it is a healthy and pleasurable discipline to give oneself the extra time to do it.

Walking is among the most natural expressions of our humanity. Bipedal creatures like us were literally born to walk upright. When humans spread across the continents from Africa, much of it was done walking. Why should walking be seen as an abnormal, radical or undesirable behavior? I live to walk. For those of us born with two good working legs, walking is our birthright, our native activity. It’s unfortunate that I am writing today to call upon the culture to re-remember this essential truth and normalize walking.

I hope Manhattanites and Newarkers feel me too. You have side-walks and hella foot traffic compared to where I dwell, but you also have hella shit-heads and car-centric road design and behavior. It sucks almost as bad sometimes when I’m over there, but at least there’s a critical mass of people moving at human scale over there too.

I’m not saying all of society should completely slow down, that all of the uses of automobiles are illegitimate, or that pedestrians should have free rein on the New Jersey Turnpike. But I do adamantly advocate for the complete streets and human-scale infrastructure necessary for more people to come out and feel safe to walk. I also demand a serious moderation and mellowing of the culture surrounding the automobile, along with a rethinking of how motorist attitudes are conditioned for speed, selfishness and callousness.

Too many motorists are engaging in straight-up asshole behavior out there. Your antics will never stop me from walking these streets. I will not apologize if my bipedal presence on the streets, my actualization of our common native activity, offends you and forces you to slow down. Homie, do slow the fuck down! The streets are for human beings! Remember, you are one of them and so am I!

Fellow humans, resume walking as your natural-born tendency. The lead foot is best used to pound pavement, not burn rubber and gasoline.

Hotep.

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

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

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

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

The world is yours.

The world is yours.

Whose world is this?

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

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

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

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

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

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

Whose world is this?

The world is yours.

The world is yours, fool!

Let us join the battle.

——-

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

Shoutout to Great Black Vegans of Our Time

At this time, I would like to show respect and love to just some of my favorite and most inspiring contemporary vegans of the African world. Beginning with the sistas:

Tracye McQuirter

This is the genius and beauty who has just dropped the instant classic By Any Greens Necessary: A Revolutionary Guide for Black Women Who Want to Eat Great, Get Healthy, Lose Weight, and Look Phat. The title alone is iconic and historically legit and literate to the urgency with which Africans must change their diets if we wish to actually enjoy our existence on Earth and thrive at being productive and exemplary human beings in the process. In 2010 and beyond, more Africans are awakening to the nutritional and culinary excellence of abstaining from animal products and eating herbivorously and frugivorously. The great Tracye McQuirter speaks the language of the longevity and beauty that veganism furnishes and enables for African people. I recommend her book to brothas and sistas alike.

Koya Webb

This is a raw vegan sista whose career as personal trainer, writer, lifestyle coach, fitness model, and beyond is inspiring a generation of sistas and brothas to consider how physically liberating and empowering the raw vegan lifestyle can be in combination with vigorous, righteously sweaty exercise from day to day. This is physical culture + raw veganism in action. She embodies the fulfillment of what, in an ideal world, should be easy: radiant health and genius thinking (in a beautiful black body and soul!).

Note: For me personally, the likes of Koya Webb and Tracye McQuirter to me are in the chamber of angels – dark-skinned black vegan intellectual creative critical-thinking physically-fit warrior-goddesses who never let up, waking people up all day. When I look for a wife/life partner one day, they’re the prototype, most definitely. The sista below also belongs in this same chamber:

Breeze Harper

Genius!! Her awesome book Sistah Vegan is now just out. She analyzes the intersections of race, class, gender, ideology and forms of oppression and exclusion as pertains to women of color who live veganly, and she allows black vegan women to speak for themselves. This is the critical thought lens we desperately need as we interrogate and improve our lives as vegans of color in a world whose institutions of power and economic influence still trend towards the capitalist, the meat-centric, the exploitation-oriented, the consumption and waste-based, the arrogance of the white male and female. I plan to write a comedic/ satirical novella called Brotha Vegan in the coming months, just to stir up the pot even more; for that I owe inspiration to this gorgeous and wise sister and mother.

Now for some brothas:

Jericho Sunfire

This gentleman is an everyman bodhisattva. I remember him back when he was Richard Blackman, the fruitarian one, and he was a massive inspiration for my own movement from veganism towards raw and then low fat raw/ fruitarianism, years ago. He is a most impressive teacher, fitness trainer, athlete, scholar, spirit-genius. Jericho Sunfire might be the ultimate soul brotha one hundred. This is a man worth listening to, even if you have doubts about breatharianism and such. He has walked this walk and he is doing his thing for real. He is a leader in this black vegan, black health, Afrikan revival and revolution, Afrikans in true harmony with the planet and one another, renaissance. There are very few people in this planet I would call genius, let alone bodhisattva. This guy is dead serious, as are all the other geniuses on this page.

Storm Talifero

This is a true family brother and a man who, with his wife Jinjee, brings great raw vegans together to spread human evolution as the revolution towards fitness and clean, maximally nutritious eating. This genius has raised / is raising six children who are all themselves demonstrating genius-level capacities as young vegans. To me, he is so revolutionary in the grandness of his home, his home-schooling successes, his vigorous lifestyle, the excellence he expects and receives from his children, and his radically pro-Earth and pro-human ideologies and practices. Pro-Earth: planting fruits and vegetables sustainably, planning and building sustainable homes, promoting renewable energy, minimizing negative environmental impacts and consumption and waste. Pro-Human: practicing harmony, peace and celebration within the household and beyond, sharing and teaching the art of maximal living in harmony with our rare and singularly beautiful planet. This is what I’m talking about! I wanna do it just like him when I start a family – open-minded, creative, tolerant, harmonious, loving, raw vegan, growing food, teaching the offspring everything I know so they surpass me and outdo me in their time and protect the planet, humanity and non-humans; building things together, giving birth to an army and generation of geniuses who will invent things and ideas that even young people like me in our era can’t even imagine. Hats off to Storm Talifero and his wife Jinjee for their incredible example of what is possible in a raw vegan family.

All these cats above? Pure Generals of this movement. They are so human! Writing, teaching, doing the right things. This is what it’s about. I only wish to be as serious, productive and sharing as these African vegans. Check them out and learn from them. More later.

Food Security and the Last Billion

atakpame-1983Yesterday, Jacques Diouf, Director-General of the Food and Agriculture Administration, complained that this year, due to the global food crisis, an additional 40 million humans are joining the ranks of the chronically food insecure around the world, and the total for the seriously at-risk is now at least about 963 million. About 1 billion around the world are now at dire imminent risk of starvation and debilitating malnutrition. Needless to say, Afrikan countries, most run by anti-Afrikan, indeed anti-human kleptocrats and neo-colonialists, serve up some of the highest numbers. Likewise for India, China, and elsewhere in the third world.

Perhaps in the wake of the urgency with which Mr. Diouf testified to the UN’s food agency, now may be a time to muse about the implications of our individual eating habits on global ecology and food security. In what I’ve learned of agronomy, it seems vegetarianism is the most ecologically sustainable diet that human populations can pursue. Even in rural settings, runaway grazing eats up land and depletes its moisture carrying capacity far more quickly than even conventional mono-crop rearing. Eating fruits and using herbs from the forest – minimally invasive in practice – seems like the total opposite of grazing, factory farming, and other practices that have led to extreme deforestation and desertification, including the misguided steps being taken in Indonesia, Malaysia, and elsewhere to convert old-growth broad-leaf rainforest into vast groves of palm oil for bio-fuel export.

I think the Afrikan that moves away from meat is making a profound move. Not only is it in pursuit of the primal health colored folks will need to fight imperialism and neo-colonialism and establish a united Afrika serving and enriching the lives of Afrikans, but it is also an engagement with the carrying capacity of the Earth, and an acknowledgment of the delicate balance needed for the planet to replenish itself. It suggests we are willing to share and allow what the Earth can bountifully give to us, so long as we don’t take in excess and destroy the ecosystem in the process. It is well documented how much more water, land, food and fuel inputs are needed for even modest styles of animal husbandry to feed one individual, compared to inputs needed to feed one person through plant-based means only. At one extreme is factory farming and agribusiness that rapes the Earth without recourse to the least iota of moral restraint, and on the other, I think, the Afrikan moving towards serious raw veganism.

It is a move for the zealots, most will probably conclude. So be it. It tastes good and at least we know we are on Earth’s side, custodians of ecological sustainability and food security, because of our dietary choices. Already there is enough food to feed the world’s population, just that it’s concentrated in granaries in the West, and its potential to be utilized sensibly in Afrika is thwarted by cash-crop export economies, political instability, pollution, war, runaway urbanization, land privatization and land misuse. How much more could the ability to feed the world be expanded if less of us opt for the most wasteful land-use patterns by going for the meat, especially the factory-farmed meat?

Not that the millennium development goals are worth a damn beyond their pretty letters on conscience-appeasing paper, but if we want to take Mr. Diouff’s grievances seriously and consider how we can contribute to food security, even if rather indirectly, perhaps more of us should consider putting the meat down. This is just a microscopic baby-step into being a bit more mindful of the planet and all its resources we usurp to feed us, given the choices we make, even in diet. We haven’t even begun to discuss the fundamental problem of parasitic capitalism and its imposition of hunger, ignorance, land theft, and wretchedness on the “developing” world.

Don’t you get tired of it being the 21st century and black folks (and Asians, Indigenous folk and Latin Americans too) are still starving, still part of the last billion?

Afrikans – GREEN! Afrikans Must Become Zealous Environmentalists


To expand upon my latest entry at my political blog Project New Palmares, I’ve decided to stress the importance of Afrikan peoples to take global ecological and environmental issues very seriously. Especially in this the month of April, the month of Earth Day. Will we as Afrikans continue to allow others to speak for us when it comes to the fact that climate change will harm the Afrikan continent the most, or regarding the health and ecological disasters faced by Afrikan communities in the ghettos of America and elsewhere due to environmental racism?

Climate change will further expand the Sahara and Kalahari deserts on the one hand, while increasing flooding and torrential rain all across tropical Afrika and coastal Afrika on the other. Environmental racism means France and other European and Northern countries use Afrika as a dumping ground for nuclear and toxic waste, as happened in Cote D’Ivoire in 2006. The situation is similar in the Harlems and Newarks of the world, where asthma rates soar due to the location of waste processing sites, bus depots, and other unhealthy facilities in or near Afrikan communities in America, not in or around white and wealthy communities.

Pictured above is Wangari Maathai, leader of the Green Belt Movement of Kenya. In a nutshell, her legacy to Kenya and all of the developing world, as an environmentalist and political activist, has been the planting of 30 million trees to prevent soil erosion and improve rural woman’s lives by providing shelter, firewood, and access to clean water, among other things. The first Afrikan woman to become a Nobel laureate, I, as an Afrikan who deeply respects the virtues of planting trees and protecting the land, the watershed, the soil, and the whole ecosystem, hereby honor Queen Mother Maathai as a fantastic example for other Afrikans who should and must come to take the state of the natural environment extremely seriously.

I bring up the example of Wangari Maathai – the woman of the month here at Afrikan Raw Vegan Talk – to assert that Afrikans can address our ecological challenges autonomously and in simple ways. Planting trees is one of the most effective and beautiful methods. In Niger, the planting of trees is reversing desertification, as the linked 2007 NY Times article demonstrates. And these fruit trees also provide extra produce while fixing nitrogen in the soil for it to grow other crops. And as I have discussed in other blog entries here at Afrikan Raw Vegan Talk, the example of Yebua Danso at the Ahyiresu Naturalist Centre in Aburi, Ghana shows how effective and beautiful agroforestry can be – in which, to grow food, trees are actually planted, rather than chopped down in the old habit of “clearing the land.”

Afrika and countries and communities predominated by Afrikans – our abodes are not immune to calls to consume less and waste less. Living in Afrika I saw some of the worst pollution on Earth – creations mainly of our own habits and a lack of education on proper, sanitary waste disposal. In urban Ghana or Nigeria or elsewhere, one will notice plastic bags everywhere, clogging up the gutters, floating around even in the woods, all over the grimier areas of the open markets. By just eliminating plastic bag usage altogether and using reusable canvas or other sorts of bags and baskets, how much cleaner would our cities and towns and villages in Afrika and in the Afrikan world be? Even Bed-Stuy and Newark are polluted with this sort of waste and litter.

Solutions and ways to live by example as an ecologically responsible Afrikan – these are not to be found or expounded upon by white hippies on our behalf. We have to own this problem as much as, if not more than, anyone else in the world, no matter who created it. We often do little things and fall into socially engineered habits which reinforce the ecological crisis we all face, especially we Afrikans. So I hope others also contribute to simple practices and organizing tools for Afrikans to respond effectively to the environmental, ecological, and resultant economic crises of the day, which will also boost our food security, land arability, and water availability and quality.

What can we do? Some things that immediately come to my mind:
– Drive less; rely on ones own body and on public transport more for transportation
– Do not use disposable plastic bags; rather use reusable bags or baskets
– Use reusable bottles for water
– Go Vegan! Meat production is one of the greatest usurpers of natural resources, produces immense waste, is viciously cruel, and pastoralism in Afrika is fast expanding the Sahara as browsers chew away the greenery acre by acre
– Reuse ones goods as much as possible
– Consume less, shop less for non-essential things
– Eat more produce and natural foods, rather than heavily processed and therefore packaged foods whose containers cannot be discarded to decompose or compost organically
– Make the most of ones locale in terms of recreation, travel, etc. so as to not tax the environment too often by the heavy pollution spewed by current commercial air traffic
– Eat more locally-grown foods so as to reduce the carbon footprint of food transport over long distances
– Take the lights and other appliances off when not using them
– Live an overall more modest and simple life

Any other suggestions? Feel free to contribute. I only want the world to be cleaner and more sustainable, especially wherever Afrikans are found. And Afrikans MUST take the lead and be fully responsible in that effort. In Afrika, there too, people must consume, waste, pollute, and damage the land LESS. Development, as Frantz Fanon said, must not be into a new Europe or America. We Afrikans can and will make Afrika and Afrikan communities ecologically sustainable paradises, for ourselves to enjoy and raise the next generation within.