Sunday, December 8, 2013

An ancient Black Africans’ belief about the white man worth revisiting

Dr Chancellor Williams writes in The Destruction of Black Civilisation an interesting narrative compelling enough which, once well understood, could explain many aspects of the African continent past and recent misfortunes. One particularly refers to what Black Africans thought of the white man represented in their subconscious and spectrum of beliefs, this before the latter settled in the land and transformed their lives forever. Williams reflects on some great African nations/empires of the past which prospered by among other things keeping at bay the white man. For example, the Mossi did not admit any settlement of foreigners in their territory. Mossi people believed that when the first white man appeared in the land the nation would die.

Williams explains,  ‘Before the sixteenth century most Africans on the continent had never seen a real white face. Since in many societies all devils and other evil spirits were white, the ritual to ward off was always led by chanting dancers whose faces and bodies were hideously painted with white chalk. That there were in fact white humans – living “white devils” – was unbelievable.


… The Portuguese were the first white European people to arrive in West and Central Africa. They were not long in adopting the Arab strategy in dividing the Blacks against themselves – a strategy adopted by all white people. [please look at recent divisions among African leaders on issues of Libya and Ivory Coast or ongoing prevalence of AFRICOM in a number of African countries]
…”Christian civilisation” served as the charm words in the white man’s magic with the incantations which hypnotised both the victims and himself. They believed they were being introduced to a better life, while the latter convinced himself that even the enslaved people were better under the white standard for civilisation – besides which there was no other.
But they were smart enough to realise that the foundation for a permanent empire in the land of another people, built with their own sweat and blood, would be more successful if the minds of the people could be captured first [think of Hollywood movies, 24/7 global broadcasters of today which shape the thinking of billions of people around the world, financial institutions such as IMF and WB promoting economic policies which favour expansion of Western multinationals, while WTO cannot open up Western markets to products from developing countries].
One did not go in with guns blazing. Only fools did this, except in cases where the “natives” were too damn smart and saw through every scheme, no matter how shining the Cross or how white the extended hand. …First of all, the really big thing was to change the Blacks into the white man’s image – process, which caused Blacks to reject  and become ashamed of both their culture and themselves, the only people on earth to do so.
…The Africans who adopted European or Asian institutions, such as Islam and Christianity, for example, were not only “influenced” by them, but often transformed into “Black Arabs,” “Black Portuguese,””Black Frenchmen,””Black Englishmen” and so on.
In fact, it was this very transforming external influence that played a decisive role in first destroying the best in African civilisation while at the same time giving worldwide publicity to all remaining elements of barbarism that could be found. The new masters of the continent were in the position of all-power and could, therefore, make their viewpoints the viewpoints of the world. The system of reducing Blacks to non-persons was so thoroughgoing that not only did the various people of the world regard them as such, but –tragedy of tragedies-the Blacks themselves came to feel inferior and to hate themselves and all of their kind. Magic? Here, indeed, a magical thing had happened since these whites who called themselves Portuguese had arrived.
As the 15th century moved on toward the 19th, the Europeans became less and less “white devils” and more white masters, backed up by awesome firepower. “White” was no longer the face of evil in the Black world. It had changed places with “black.” Now “black” was the badge of evil, all that was bad – even bad luck. To make a white man look evil you had to dress him in black; life’s final tragedy, death, called for mourning in black; happy events, such as baptisms and weddings, required the wearing of white. God Himself, being white, had cursed the Blacks and made them the “servants of man” – man being white man, for was not he made in the “image of God?” To worship God, in effect, was to worship the white man.
In present times the white man has settled everywhere on the African continent. At the time of the Mossi Empire, since its people were great traders and needed to travel places to sell their products, they allowed to settle in the land only foreigners who were traders [probably with a number of criteria that they had to fulfil]. In modern times, global structures and agreements between nations have been established particularly since the two World Wars. But these mechanisms are dominated by the white man and the result of such situation is that they have been serving its interests more than anybody or anything else.
Examples of using the United Nations [where permanent powers represented by the victors of WW2] are numerous to prove that Western countries, mainly US, UK and France use the institution to preserve their comparative world influence. UN and its contingents in Democratic Republic of Congo, working with friendly dictators like Museveni of Uganda, Kagame of Rwanda, Zenawi of Ethiopia, and others on the African continent, this at the expense of the welfare of natives, are additional cases to demonstrate evolving tactics that the white man continues to use to pursue the decline and death of the black nations.
Libyan and Ivory Coast recent invasions/interventions by the West, even though allowed through UN, are part and parcel of the same strategies of economic occupation of the continent. The way African leaders behaved throughout the two political crises show that the continent will find very difficult to retrieve its glorious place in the world, like this was during the times of pharaohs. A new spirit and generation of Africans guided by the greatness of their ancestors who were black world leaders that the rest looked upon are needed.

Friday, December 6, 2013

The Black God and his Black Bull

In ancient Egypt the bull (Eg. kanekaah) was a symbol of fertility, renewal, sexual virility, and brute strength or power, which is why ancient Egyptian kings were particularly associated with the virile male species of the animal. The horns of the bull came to signify masculinity and sexual virility. Bulls were also strongly linked to the moon (Eg. Aah) and the constellation of Ursa Major. From the earliest times in ancient Egypt the wild bull (Lat. bos primigenius), unlike the cow, was not always sacred and was often hunted, eaten and sacrificed. Bulls appeared to have been associated with creation in that at the beginning of time the creator-god (probably alluding to Atum or Atum-Re) had created four pairs of bulls and cows. In the Pyramid Texts there are many references to bulls and wild bulls in association with the king and the sky of the Duat. According to inscriptions dated to the Old Kingdom (2686-2181 BCE) the bull was associated with the god Re. Several kings of the New Kingdom (1550-1069 BCE) bore the titles of ‘mighty bull’ (ka-nakht), ‘Bull of Horus’ (Heru ka), ‘Horus the mighty bull’ (Heru ka-nakht), ‘Bull of Heaven’ (An-Smet, Ka-Pet), and ‘Bull of his mother’ (Kamutef). The king was also the bull calf (Eg. mesmess). The king’s mother would represent herself as a cow (i.e., Apt, Hathor, Hes, Isis) or red-golden heifer, which was considered particularly sacred, although it could be sacrificed as well. There were three types of bulls particularly sacrosanct to the ancient Egyptians: the Apis bull, the Mnevis bull and the Buchis bull. Perhaps the most sacred of these were the Apis and Buchis.
Statue of the Apis Bull shown with markings and carrying the solar disc with uraeus.
Statue of the Apis Bull shown with markings and carrying the solar disc with uraeus.
As well as being associated with the king, The Apis (associated with Hapi or Hor-Hapi) was considered the soul or ba of Re or ‘herald’ (Eg. whmw) of Ptah. The Apis is also the image of the soul of Osiris, the Bull of Eternity, the Bull of Djedu. The Apis was revered at the Temple of Ptah at ancient Memphis, and was thought to have been chosen for sacrifice but the animal had to be clean of hairs and free of blemishes. Some experts doubt this to be true. The Apis was also the bull of futuries, being able to bestow omens and prophecies and to even grant people wishes.
In 450 BCE the Greek historian Herodotus, who wrote that the cult of the Apis began during the second dynasty (2890-2686 BCE), also wrote that the Apis bull was completely black but bore a white diamond on its forehead, had the image of a vulture (no doubt representing either Mut or Nekhbet) on its back, double hairs on its tail, and a mark in the shape of a scarab under its tongue. The Apis was thought to have been born from a flash of lightning, which would explain the god Min’s association with the title Kamutef. The god Min, whose cult was celebrated on the new moon and whose shrine also featured the horns of a bull, was thought to be a black bull which reincarnated into a white bull, representing the transformation from death to life. Min, of course, was the god of thunder and lightning par excellence which suitably recalls the lightning flash motif associated with the Apis bull. Herodotus also writes that the mother cow of the Apis bull can only give birth once in its entire lifetime.
A festival was given in honour of the Apis bull, which lasted several days whereupon a grand procession was given. When the bull died the priests, guided by the wisdom of their sacred texts, would scout for another Apis bull to take its place. The new bull, which was considered a manifestation of the soul or ba of Osiris, was kept for forty days near a city close to the Nile; during which only women were allowed to see it. The bull was then taken to the city of Memphis upon a boat. The Apis bull was said to have lived for some twenty five years and no more, after which the bull was sacrificed and the search for a new Apis began again. Sometimes the Apis would die a natural death, which apparently a very momentous occasion was given as a result. The sacrificed Apis bull was embalmed at Memphis and public lamentations began not unlike that given for the death of Osiris.
The death of an Apis bull was associated with the death of Osiris, who was in turn also associated with the dead king. As previously mentioned this occasion prompted national mourning, and a great procession was held taking the embalmed animal from Memphis to Sakkara to be buried in the underground catacombs (Lat.Serapeum). The identification of the dead Apis with Osiris led to the development of the syncretistic god Osorapis, and later in Greco-Roman times the god Serapis was introduced at Alexandria in Lower Egypt.
Mnevis bull from Tanis.
Mnevis Bull
From Heliopolis in the south came the Mnevis (Eg. Men-wer) bull or Mnevis ox or Bull of Hapi. The Mnevis bull was regarded as the ba of Re at Heliopolis. It was depicted as a completely black bull carrying a solar disc and uraeusbetween its huge horns. Like the Apis it was the bull of oracles and prophecies, and it had its own separate cult. The Mnevis bull came to be associated with the creator-god Atum-Re, and was even adopted by Akhenaton (1352-1336 BCE). The Greeks believed, due to the bull’s veneration at Heliopolis, that the Mnevis was closely associated with the sun. The goddess Hesat or Hest was thought to have given birth to the Mnevis bull.
The Buchis (Eg. Bakha) was the sacred bull of the war-god Montu at Armant (anc. Iunu-Montu). The Buchis bull was considered to be the ba of both Osiris and Re. The bull was chosen on the basis of its unique markings, and along with the mothers of the bulls the Buchis bull was buried in the underground catacombs (Lat. Bucheum). The Greek god Bacchus, who is sometimes shown with the head of an ox, is thought to be associated with the bull due to the fact that Bacchus is the god chiefly identified with Osiris in Greco-Roman times.
Scene from the stele of Ptolemy V Epiphanes (205-180 BCE) showing the Buchis bull.
Scene from the stele of Ptolemy V Epiphanes (205-180 BCE) showing the Buchis bull.
Other bulls in ancient Egypt included the pure white ‘Bull of Min’ at Koptos (anc.Gebtu) and the ‘Great Black bull’ (Eg. Kem-wer) at Athribis (anc. Hut Repyt). Osiris was the ‘Bull of the West’ (ka amenti) whilst his son Horus was the bull-headed hawk in his name of Hor-ka-pet (‘Horus bull of the Sky’). In the old Pyramid Texts the lunar god Thoth is described as ‘the Great Bull’ (ka-wer). There was the ‘Burning Bull’ (Eg. ka pasy), and the red bull (Eg. ah-tesher) at Karnak was that of the god Khonsu. The bull was revered at Kanobos in Lower Egypt. As the bull was strongly linked to the moon and the constellation of Ursa Major (‘Great Bear’), the division in which the constellation of Orion (Eg. Sah) sits is known in astrological terms as Taurus. Taurus is actually a cluster of stars known as the Hyades (‘the Rainy Ones’), which form a ‘V’ resembling the head of a bull and the two bright stars mark the tips of the horns.

Monday, December 2, 2013

Urgent Health Campaign for Robert Seth Hayes #74-A-2280

Urgent        Health Campaign for         Robert Seth Hayes#74-A-2280


Robert Seth      Hayes is currently 65 years old. We are requesting  an appropriate medical      work-up in an outside facility for abnormal      weight loss, because Mr. Hayes has lost 40 pounds in the last 3 months      and currently weighs only    140 pounds max. 40 lbs of weight loss in a few months is very concerning      for cancer and cancer      needs to be ruled out. This is most urgently needed for Seth’s health      right now. This weight loss is acute and clearly urgent.
Mr. Hayes  was      first diagnosed with Type II diabetes in the year 2000. In the 13 years      since        then, DOCCS has        been completely unable to control his blood sugar levels. At the time      he was diagnosed, Mr. Hayes was at Clinton. He was transferred to Wende      in        2003 and then to Sullivan in 2010.
Throughout this time,      Mr. Hayes’ sugar      levels have either soared to the 300 to 400 levels or been extremely low,      in the 50 to 70 levels, both    life-threatening. Mr. Hayes also has Hepatitis C, for which he is currently    not receiving any treatment. Diabetes      is an insidious disease, and the constant sugar fluctuations can lead to      renal    failure, coma or stroke.
NYS DOCCS states on its      website that denial of adequate medical care is a violation of a person’s      eighth amendment constitutional rights, as this would be cruel and unusual      punishment. Of course, adequate medical care    would include a diabetic diet, which is absolutely not provided by NYS DOCCS.    Additionally, they refuse to allow food package items such as diabetic cookies    and candies.
Since NYS DOCCS has been      completely unable to control Mr. Hayes’ sugar    levels during the past 13 years, the community requests that he be taken    to an outside medical facility for a complete diagnosis and adequate care.
Of course, if Robert Seth Hayes had been released on parole instead of having    15 years added to his sentence by the NYS DOCCS Parole Board, he would be    a free man today and would have better access to adequate medical care than    he currently does.
Please write,      call, fax and email the following people and insist that Robert Seth Hayes,      DIN No. 74-A-2280, be taken to an outside medical facility as    soon as possible. If you are a doctor, nurse, or any other kind of medical    personnel, please use your letterhead. Please email nycjericho@gmail.com    and let us know what response you receive. Also, if you are able to find    out any additional phone or fax numbers, we will be grateful for the information.
Acting Commissioner            Anthony J. Annucci   NYS Department of Corrections   and Community Supervision   Harriman State Campus, Building 2   1220 Washington Ave   Albany, New York 12226-2050   Phone: (518) 457-8126
Carl J. Koenigsmann          M.D. Deputy Commissioner/Chief      Medical Officer NYS DOCCS Division of Health Services Harriman State Campus, Building #2 1220 Washington Avenue Albany, New York 12226-2050 Phone: 518-457-7073 Fax: 518-457-2115
Elizabeth Ritter         Assistant Commissioner         for Health Services         NYS DOCCS Division of Health Services         Harriman State Campus, Building #2         1220 Washington Avenue         Albany, New York 12226-2050Elizabeth.Ritter@doccs.ny.gov
Division of Health Services   Nancy A. Lyng, MS, Director of Health Services   Operations and Management   Harriman State Campus, Building #2   1220 Washington Avenue   Albany, New York 12226-2050 (518) 457-7072
Sullivan Correctional            Facility   P.O. Box 116, 325 Riverside Drive   Fallsburg, NY 12733-0116 845-434-2080   Patrick Griffin, Superintendent

Saturday, November 23, 2013

The letter Huey P. Newton to the Republic of New Afrika

This is Huey P. Newton at Los Padres, California 1969, September 13. Greetings to the Republic of New Africa and President Robert Williams. I’m very happy to be able to welcome you back home. I might add that this is perfect timing. And we need you very much, the people need you very much. And now that the consciousness of the people is at such a high level, perhaps they will be able to appreciate your leadership, and also be ready to move in a very revolutionary fashion.

Some time ago I received a message from the Republic of New Africa with a series of questions concerning the philosophy of the Black Panther Party; and very detailed questions on certain stands, and our thinking on these positions. At that time I wasn’t prepared to send a message out. I’ve had to think about many of the questions, and due to the situation here it’s very difficult for me to communicate, so this explains the lapse of time between question and answer. I won’t be able to expound on all the questions but I would like to give some general explanations of the Black Panther Party’s position, as related to the Republic of New Africa.

The Black Panther Party’s position is that the Black people in the country are definitely colonized, and suffer from the colonial plight more than any ethnic group in the country. Perhaps with the exception of the Indian, but surely as much even as the Indian population. We too, realize that the American people in general are colonized. And they’re colonized simply because they’re under a capitalist society, with a small clique of rulers who are the owners of the means of production in control of decision making. They’re the decision making body, therefore, that takes the freedom from the American people in general, and they simply work for the enrichment of this ruling class. As far as Blacks are concerned, of course, we’re at the very bottom of this ladder, we’re exploited not only by the small group of ruling class, we’re oppressed, and repressed by even the working class Whites in the country. And this is simply because the ruling class, the White ruling class uses the old Roman policy of divide and conquer. In other words the White working class is used as pawns or tools of the ruling class, but they too are enslaved. So it’s with that historical policy of dividing and ruling, that the ruling class can effectively and successfully keep the majority of the people in an oppressed position; because they’re divided in certain interest groups, even though these interests that the lower class groups carry doesn’t necessarily serve as beneficial to them.

As far as our stand on separation, we’ve demanded, as you very well know, a plebiscite of the U.N. to supervise, so that Blacks can decide whether they want to secede the union, or what position they’ll take on it. As far as the Black Panther Party is concerned we’re subject to the will of the people, but we feel that the Republic of New Africa is perfectly justified in demanding and declaring the right to secede the union. So we don’t have any contradiction between the Black Panther Party’s position and the Republic of New Africa’s position it’s simply a matter of timing. We feel that certain conditions will have to exist before we’re even given the right to make that choice. We also take into consideration the fact that if Blacks at this very minute were able to secede the union, and say have five states, or six states, it would be almost impossible to function in freedom side by side with a capitalist imperialist country. We all know that mother Africa is not free simply because of imperialism, because of Western domination. And there’s no indication that it would be any different if we were to have a separate country here in North America. As a matter of fact, by all logics we would suffer imperialism and colonialism even more so than the Third World is suffering it now. They are geographically better located, thousands of miles away, but yet they are not able to be free simply because of high technological developments, the highest technological developments that the West has that makes the world so much smaller, one small neighborhood.

So taking all these things into consideration, we conclude that the only way that we’re going to be free is to wipe out once and for all the oppressive structure of America. We realize we can’t do this without a popular struggle, without many alliances and coalitions, and this is the reason that we’re moving in the direction that we are, to get as many alliances as possible of people that are equally dissatisfied with the system. And also we’re carrying on, or attempting to carry on a political education campaign so that the people will be aware of the conditions and therefore perhaps they will be able to take steps to controlling these conditions. We think that the most important thing at this time, is to be able to organize in some fashion so that we’ll have a formidable force to challenge the structure of the American empire. So we invite the Republic of New Africa to struggle with us, because we know from people I’ve talked to, (I’ve talked to May Mallory, and other people who are familiar with the philosophy of the Republic of New Africa), they seem to be very aware that the whole structure of America will have to be changed in order for the people of America to be free. And this again is with the full knowledge and full view of the end goal of the Republic of New Africa to secede. In other words, we’re not really handling this question at this time because we feel that for us that is somewhat premature, that I realize the psychological value of fighting for a territory. But at this time the Black Panther Party feels that we don’t want to be in an enclave type situation where we would be more isolated than we already are now. We’re isolated in the ghetto areas, concentrated in the north, in the metropolitan areas, in the industrial areas, and we think that this is a very good location as far as strategy is concerned, as far as waging a strong battle against the established order. And again I think that it would be perfectly justified if Blacks decided that they wanted to secede the union, but I think the question should be left up to the popular masses, the popular majority. So this is it in a nutshell.

As l said before, I don’t have the facilities here to carry on long discussions. I look forward to talking with Milton Henry [later known as Gaidi Obadele–Rashid] in the near future, if it’s possible, (I know that he has his hands full now) or representatives of the Republic of New Africa, so we can talk these things over. There are many things I heard, things I read, I’m in total agreement with. I would like for the Republic of New Africa to know that we support Robert Williams, and his plight at this time; that we support him one hundred per cent, and we’re willing to give all services asked of us, and we would like to find out exactly what we can do that would be most helpful in the court proceedings coming up, what moral support we could give. Perhaps we could send some representatives, and we will publish in our paper, “THE BLACK PANTHER,” the criminal activities that he’s been victim of for some eight or nine years. I would also like to request of the Republic of New Africa to give us some support to Bobby Seale our Chairman of the Black Panther Party. Bobby Seale is now in prison as you know in San Francisco, he has a case coming up in Chicago, and one in Conn., and we invite the Republic of New Africa to come in support. We would like this very much, and whatever moral support they could possibly give, we would welcome it. We should be working closer together than we are and perhaps this would be an issue that we could work together on. The issue is the political prisoners of America, and people as one to stand for the release of all political prisoners; and this might be a rallying point where all the Black revolutionary organizations and parties could rally around. Because I truly believe that some good comes out of every attack that the oppressor makes, so perhaps this will be a turning point in both our organizations and parties. So I would like to say, “ALL POWER TO THE PEOPLE, AND MORE POWER TO THE PRESIDENT OF THE REPUBLIC OF NEW AFRICA, ROBERT WILLIAMS.”

Tuesday, November 5, 2013

SANYIKA SHAKUR contemplates Thug Life (Writes on Tupac Shakur)

Soul Invictus


SANYIKA SHAKUR contemplates Thug Life

This, the shooting death of my dear friend Tupac, is beyond being explained away with a simple cliché such as "Live by the sword, die by the sword." These sorts of excuses are invoked by the tepid in order to overstand (fully realize) the actuality of our existence here in amerika - and, subsequently, the virtual stranglehold that this entails.

Collectively, we are dying a slow, agonizing death, almost as if by strangulation. Such a death as strangulation, ending with suffocation, is a terrible way to die. So, rather than face forward, seemingly leaning into the clutching palms of this hostile force, we tend by some atavistic character defect to turn and run backwards, We run headlong in the direction opposite of progress towards some nonexistent nostalgic Utopia. And in order to attach some sense of logic to this abnormal behaviour, we parrot inane cliches which consequently (supposedly) absolve our foolishness - cliches such as "the good ol' days","back in the day", etc. This form of dementia was coined "colonial warfare mental disorder" by Dr Franz Fanon. As a colonized nation, we suffer en masse the effects of such conditioning.

In his material, Tupac did not so much prophesy his own death as the slow, agonizing death of us all. On fist glance it would appear that Pac, with his lyrical fusillade, had the uncanny ability to foretell coming events, as if indeed he were an adept of some esoteric theosophy. And, in all honesty, he did tend to buzz about as if he alone were privy to some deep secret that would soon unveil itself. However, upon closer examination of his material and indeed his actions, it would appear that he was just in tune to the maniacal machinations of this menacing society. And, as a consequence of his overstanding this, he chose to be a formidable menace himself. A menace to the society - of which he was keenly aware - that activated thuggery on every level.

Tupac was, and recognized himself to be, an outlaw. Every colonial subject must reconcile themselves with one day becoming an outlaw; it is the nature of the threat to create laws to exclude us. Pac functioned outside of established law because he overstood that amerika as an empire was founded on gangsterism - that, in fact, amerika is a gnagster nation headed up by international thugs. He had no respect for them, for to recognize their legitimacy or even the legality of the amerikan empire would be tantamount to condoning. Our national oppression, therefore - every law the empire instituted - Pac clearly, often violently, opposed.

And to further antagonize the already tenuous relationship between the colonizer and the colonized rebel. Pac began his own peculiar form of thuggery and called it Thug Life. Thus by dint of practicality and symolistic activation, millions were awakened to its existence. Unlike the amerikan thugs, who veiled their criminal activity in well-to-do cloaks of "democracy," etc. Pac flaunted his, and the people responded with overstanding.
Without a doubt, Pac was a rider, a courageous young brother and a street soldier who represented what he wrote about. He was not simply a "camera" which recorded a scene and relayed it. He was a practitioner of his prose. Perhaps if he had been butr a studio gangsta, a wax banger like most, he would still be among us physically. However - and ironically - his death is testament to his authenticity. A most unfortuante way to prove a point.

Languishing here as I do, having incurred the extreme disfavour of my captors, there is no access to electronic appliances, newspapers, magazines, etc. It is utterly frustrating, therefore, having to rely on unsure sources of crucial data. Although Pac was shoth on the seventh of September, it wasn't until the 11th that a corrections officer came to me and said, "You know they shot your boy, huh?" I asked whom he was referring to and he said, "Tupac Shakur." When I pressed for details, he had none to offer. I slid back into my darkened cell and paced the curt space. Like most, my thoughts went to the East Coast and I knew, just like in the early ;80s when another lethal conflict took my youth, that I'd have to administer some of my military expertise to quell this threat. And it's ironic, really, in two ways, because I told Pac that this thing was getting too hostile - that either he had to smash his foes or they'd smash him. Now it seems, however, that Pac was shot by some indigenous Westerners. Crips, the word is. Is there then a possible connection with the earlier brawl in the MGM parking lot, which was with some South Side Compton Crips, and Suge Knight's Piru affiliation? Did Pac underestimate the nature of indigenous Westerners thru some Death Row-orchestrated illusion? We are left to contemplate these issues.

Although Pac was a bona fide street soldier, it's obvious that his actions as of late in conjunction with Death Row had taken him out of his element. Most, if not all, of his former connections with Cato and Mental's homies from the Inglewood Village Crips had been cut. And it was obvious - even before he'd gotten the MOB tattoo - that he was leaning dangerously close to the Piru Mob in Compton. The initial clash (and here I'm merely speculating) could have occured as a consequence of Red and Blue rivalries, which again would have taken Pac out of his element.
As it happened, I was notified of his death about 10:30 pm. The C/O simply said, "Oh, yeah, Tupac passed away today at 4:03 pm." I sent my thoughts for his spirit to the ancestors and felt comfortable in their infinite wisdom to accept him warmly.
I'm hurt, yes. He was my friend. He an I, along with Mike Tyson, exchanged many letters while we were prisoners. We had plans of constructing a youth organization of which he was the progenitor. Just Us is what he called it. Now, more than ever, Mike and I have to work to make this, his vision, live. In closing, I'm reminded of the last conversation I had with his mother, Afeni. She said, "Sanyika, it's strange, 'cause we've been having such good luck lately. We're just hoping it lasts; but at the same time we are bracing ourselves for whatever." None of us could have envisioned it to be this hard. To Sista-Mother Afeni, your immediate family and the whole Shakur Tribe: "Keep ya head up."

Sunday, October 27, 2013

Sankara and the murdered revolution

Although murdered by retrogressive forces opposed toBurkina Faso’s true liberation and that of AfricaThomas Sankara’s revolutionary ideas and initiatives remain a powerful inspiration to those individuals and movements that are dedicated to struggles for social justice everywhere
When you are fifty today in Africa, which coincides with fifty years of formal independence of the continent, the Pan-Africanist ideals you can feel inside, the thirst for sovereignty that is irrepressible in your heart, rebellion that nurtures within in order to break the chains of mental slavery, the motivation to fight in order to lead the continent towards a dynamic of emancipation and social construction, are not an elusive reality. These are ‘dreams’ that are still inspired by the first heroes and heroines who fought for the destiny of Africa.
When you are fifty what you learn from the struggles of leaders like Nkrumah, Lumumba, etc., only comes from readings and evocations, yet you have also lived through the era of Thomas Sankara. You have experienced the reality of resistance and realized that it is possible for Africans to take their destiny, assume it, build it and see ‘the people write their happiness.’
‘Seeing the people write their happiness’ is a formula of Thomas Sankara. This was the meaning of his political action. President of Burkina Faso from 1983 to 1987, he led his country on the path of a cultural and economic revolution in accordance with popular aspirations, with tangible and effective results. Murdering Thomas Sankara on 15 October 1987, twenty-six years ago, was like assassinating a bold, proactive and emancipatory political project for Africa.
Sankara is seen as a visionary. He was.  A number of axis of resistance have developed in Africa today, in order to fight against the systems of domination that organize the looting of the continent and arrest its development. The systemic rupture needed for a social justice based governance and a democratic system that is not falsely representative are illustrated in the words and deeds of Thomas Sankara.
For four years Burkina lived under his direction of popular power with human  challenges, because his political will was beyond the feudal and social inertia factors. Sankara pushed land reform and redistributed land from feudal landlords to peasants. He suspended rural poll taxes and domestic rents. Commited to women’s rights, he banned female genital mutilation, fought against forced marriages and polygamy. In his government, women were appointed in very important positions such as Minister of the Budget. They were encouraged to join the revolutionary commitees instead of only managing domestic work.
Was Sankara going too fast? Were the reforms too bold? Not at all, since he achieved significant results. In a continent coerced to adoptWorld Bank and IMF programs, limiting public investments with its social impact, Sankara promoted a national agenda focusing on agrarian self-sufficiency and land reform, education, public health and infrastructure. Burkina Faso, under Sankara, doubled the rate of tuition in 2-3 years through a nation-wide campaign literacy campaign. It was a performance hailed by UNESCO. Also, in four years, 32 dams were built, against 20 in the 24 previous years  – that is, since the independence of the country. These achievements of the Sankara regime where made on the basis of a popular mobilization, using local human and financial resources, involving grassroots communities and using their own labour. Indeed, Sankara was in line with the people’s aspirations.
In fact, Sankara was murdered by predatory cliques for whom organizing the systematic looting of Africa has been the guiding principle since the colonial era. The fatal conspiracy was fed by internal betrayal. It was facilitated by the complicity of groups hostile to reforms and upheavals that challenged their vested interests.
Africa has not forgotten Sankara. For the twenty-sixth anniversary of his assassination on 15 October 2013, several events took place on the continent and also in the world. In Dakar, Abidjan, Montreal (Canada), etc., conferences and debates were organized on the theme of Sankara’s legacy and the importance of his struggle. InOuagadougou, the citizen movement ‘Balai citoyen’, led by young hip hop artists, called for traditional flowers  to be laid on Sankara’s grave which was attended by a huge number of people. It is the force of Sankara’s example that motivates, but the driven force is the actuality of his struggle.
It is in this context that Pambazuka News has decided to devote a special edition to Thomas Sankara, published in three languages: French, English and Portuguese. Some articles that are not in the English edition of this week will be published next week, along with the Portuguese edition.
Contributions are from activists committed to Sankara’s cause and ideology. Through their analyses and testimonies, they:
- recall the story of a leader engaged in a genuine revolutionary process that remains “the last African revolution interrupted, as she began to garner promising results”, (Justice for Sankara International Campaign statement)
- magnified the essence of the political ideology of Thomas Sankara, through the “warmth and compassion (he had) in respect of other human beings”, (Amber Murrey)
- highlighted the strong will of Sankara for a “mental liberation of Africans, (after) colonization has led to states of mind that sometimes bordered on self-hatred”, that made him the first apostles of the African Renaissance. (Sakosablig Agun Mod)
- showed what kind of leader Sankara would be today, engaging in fights against the “new enemies of the people in the African governments that engage in land rental” and “neoliberal policies that are anathema to those who have the best interests of the African people at heart” (Ama Biney)
- signified the importance of breaks engaged by Sankara in order to transform the administration, promote the redistribution of wealth, fight against corruption, favour the liberation of women, empower youth, etc.
Pambazuka News also offers some videos whose links can guide you in the course of Sankara’s political struggles, see his revolutionary enthusiasm and the strength of his determination, but also his awareness of the danger he was to face while fighting against the supreme enemy: imperialism.
The monster finally got him. But this special edition of Pambazuka News, like other initiatives, shows that his fight was one of those that remain eternal.
* Tidiane Kasse is the editor of the French edition of Pambazuka News
* BROUGHT TO YOU BY PAMBAZUKA NEWS

Saturday, October 26, 2013

Cointelpro Then And Now By Herman Bell

As played out in the Black Civil Rights Movement of the 60s and 70s, the f.b.i.'s counter-intelligence program (Cointelpro) sought to repress black-america's long standing demand for social justice in U.S. society. In calling for an end to segregation, racial discrimination, mob violence, and police brutality, black-americans were defying the U.S. Jim Crow apartheid caste system. Their demand for fair wages, access to decent housing, health care, education for their children, just and fair treatment before the law served notice that they were no longer tolerant of their marginalized status in the land of their birth. It's not that blacks were violent in their demands, but that at every turn they made to improve their lives, they were met with violence. As regards to that, the f.b.i would investigate the boyscouts, if it had anything to do with black folk.
Cointelpro is a powerful, sophisticated, government instrument of repression and social control. It was designed to repress; traces of it can be found back in the most ancient of times where the drama is enacted of "haves" against "have-nots"; of weak against strong; of rich against poor; of who will be master, who will be slave; of who will be dominant, who will be subordinate.
It's fair to say that the Black Civil Rights Movement back then comprised a dangerous mix of disaffected social elements that posed a direct threat to both the hegemony of capital and its unfettered access to profits, and to the fiefdom of white supremacy and its historic cultural domination. Accordingly, the f.b.i. sought to crush this movement and the groups allied with it. Movement activists were covertly surveilled; their finances audited; backgrounds checked; employers and landlords interviewed. What indiscretions or infidelities that came to light were skillfully used against them. Groups were set against groups. The weak and faint-hearted were turned against their colleagues. Well placed news articles and not so subtle editorials cheered on this illegal f.b.i. activity. And much of the same activity goes on today.
In the wake of the 9/11 Twin Towers attack in New York City and the subsequent U.S.A. Patriot Act, cointelpro now finds itself with even more repressive powers. And the politicians, governors, policing agencies, and special interest groups that wish to fashion U.S. society (its institutions, behavior patterns, and beliefs) in their exclusive image, have taken to these new powers like pigs to slop. Consequently, the political climate today is such that an authority can casually construe the most harmless, inconsequential statement or act as a conspiracy or threat to national security. It's a climate where people feel reluctant even to donate charitable dollars to humanitarian organizations lest their name appear on a government "terrorist watch list." Surveillance cameras abound in public spaces, and cell-phones, CPS-systems, credit cards, personal computers, enable that a plethora of information on U.S. citizens be gathered and stored. Why collect all this information if not for manipulative or sinister purposes?!
Hence, on the ground and in cyberspace, our increasing reliance on electronics renders us even more vulnerable to cointelpro's pervasiveness. Vulnerable to its "watch list" and to what it has already done to our civil liberties and personal freedoms. The push of a button (as punishment for resistance to its authority) could make all our pertinent information -- our personal finances, records, credit cards, SS#s, licenses, our very names -- "disappeared" from the stream of U.S. electronic social interaction. Does that mean the sky will fall? No! But it could well mean strangers at your door in the middle of the night, electrodes at your genitals in a padded room, or worse.
Have we reached a point in our society where the rights we thought we once had no longer exist? And if so, why is that? Could it be complacency, insensitivity, preoccupation, be that we are too trusting of government, too accepting of what politicians tell us, that we failed to see them "bend the knee" before the banks and corporations on Wall Street? Failing to see that it is they who have let loose on us the Darthveda-like jackboots from walled citadels of no returns. Now don't that piss-you-off! Or does it?
HERMAN BELL