The Global Afrikan Neurotic
The Global Afrikan Neurotic
Ambakisye-Okang Olatunde Dukuzumurenyi
Ph.D., Public Policy Analysis
The contemporary situation which defines Global Afrikan existence is founded in the Utamaduni [Kiswahili: Culture], political and economic context of continued domination by Eurasian elites. The neo-enslavers and neo-colonizers of Eurasia and Aryanized-Arabia have through control of the Ulimwengu wa Hotuba [Kiswahili: Domain of Discourse] renamed themselves as ‘humanitarians’ while continuing the Utamaduni dismantling of Global Afrika through their age old weapons of European defined Christianity, schooling and political-economic power supported by military dominance. The settler colonialists of Aryanized-Arabia have continued their assault upon continental Afrika through the Aryanized-Arab Salafist fundamentalist socio-philosophy of Islam, enslavement and continental Afrikan depopulation programs. Given these unchanging constants the Global Afrikan multicultural, racial integrationist agenda of unifying the entire Afrikan continent including space for Europeans and Aryanized-Arab descendants of enslavers and settler colonialists is a clear indication of the Neurotic Hysterical Behavior style.
The Neurotic Hysterical Behavior style is a cognitive, affective and psychomotor mode of functioning that consists of a manner of thinking, perception, and behavior that are the definable traits of persons having a socially induced neurotic condition. As a result of the institution of domination and the system of interlocking social relationships which characterize dominated societies, Waafrika Weusi [Kiswahili: Black Afrikans] of the Afrikan Continent and of the Utawanyika wa Waafrika Weusi Duniani [Kiswahili: Afrikan Diaspora] generally, have been conditioned into behavior best described as Hysterical Neuroses. The Global Afrikan experiencing Hysterical Neuroses has a volatile and variable self-identity given their continued daily experience of psychic-trauma and socio-cultural dislocation under domination with its denigration of all things Afrikan and thus their self-concept is highly erratic and externally derived from the institutions of the dominators. On the importance of self-identity and by implication self-knowledge Mhenga Elijah Muhammad stated:
"First, my people must be taught the knowledge of self. Then and only then will they be able to understand others and that which surrounds them. Anyone who does not have a knowledge of self is considered a victim of either amnesia or unconsciousness and is not very competent. The lack of knowledge of self is a prevailing condition among my people here in America. Gaining the knowledge of self makes us unite into a great unity. Knowledge of self makes you take on the great virtue of learning."
Additionally, the Global Afrikan Hysterical Neurotic has a predominant mode of cognitive behavior that promotes repression of their memory and therefore, of their history given the psychic pain and trauma that it causes. On the supreme importance of memory and history Mhenga Malcolm X informed us that:
“History is a people's memory, and without a memory man is demoted to the lower animals. . . When you deal with the past, you're dealing with history, you're dealing actually with the origin of a thing. When you know the origin, you know the cause. It's impossible for you and me to have a balanced mind in this society without going into the past, because in this particular society, as we function and fit into it right now, we're such an underdog, we're trampled upon, we're looked upon as almost nothing. Now if we don't go into the past and find out how we got this way, we will think that we were always this way. And if you think that you were always in the condition that you're in right now, it's impossible for you to have too much confidence in yourself, you become worthless, almost nothing. But when you go back into the past and find out where you once were, then you will know that you once had attained a higher level, had made great achievements, contributions to society, civilization, science, and so forth. And you know that if you once did it you can do it again; you automatically get the incentive, the inspiration and the energy necessary to duplicate what our forefathers did.”
And Mhenga Amos N. Wilson taught that:
“History teaches us methods of coping. We learn from experience. Why do we teach our children things? We don't want them to make the same mistakes we did. In teaching history, we transfer from one generation to the next methods of solving problems. When we don't pass history on, you don't pass on problem solving methods and techniques to the next generation. That generation, without a sense of history, is unable to solve problems, because it has not received methods to do so. It's important to understand that the history we've been taught is not a history that brings with it problem-solving skills and other things needed to solve the problems that we face as African people.”
In the place of the trauma inducing, genocidal experience of Global Afrikan people over the last two and a half millennia the Hysterical Neurotic Afrikan under the auspices of the colonizers of Global History develops a narrative and script which has the bare outlines of actual Global Afrikan experience and in place of the traumatic events it contains a romanticized political mythology of the ‘good’ that comes from conquest, enslavement, colonialism and neo-colonialism, which demonstrate a severe case of Stockholm Syndrome or love of the aggressor. In this narrative, conquest, enslavement, colonialism and neo-colonialism are sanitized through their being transformed into vehicles of Eurasian and Aryanized-Arab humanitarianism for Global Afrikan social redemption from a primitive, barbaric beginning through the provision of ‘education’, ‘technology’, ‘civilized culture’ and most importantly for Global Afrikans the ‘divinely sanctified act of the gift of their religions- Christianity and Islam’. On these points the Wahenga na Wahenguzi speak loudly and forcefully. The psychologist Mhenga Bobby Wright spoke clearly on the absurdity of this perspective:
“If Europeans didn’t give us good food, clothing and shelter during slavery, why did they give us such good religion?”
Mhenga Yosef ben-Jochanan clearly warned us in the following way:
"[Africans and] African-Americans have not yet learn that no other people have continued worshipping another's god, especially their slave master's god or gods and freed themselves from cultural and physical genocide. Why should Africans and African-Americans be the only exception to this historic reality?"
Mhenga Francis Cress Welsing was equally adamant in her analysis:
"The most disastrous aspect of colonization which you are the most reluctant to release from your mind is their colonization of the image of God."
As a Hysterical Neurotic, the Global Afrikan is devoid of the ability to abstract or detach oneself from events and prejudge them on the basis of culturally defined fair mindedness; furthermore, the Afrikan Hysterical Neurotic participates in the socially constructed subjective reality on the basis of interaction that is steeped in fanciful, utopian, sentimental idealism, therefore showing evidence of affective, psycho-spiritual and psycho-motor dissonance. The affective dissonance causes the Afrikan Hysteric to be predisposed to emotional outbursts that are highly disingenuous having no real meaning. This lack of emotional and cognitive connectedness is displayed in the Afrikan Hysteric’s abnormal irrational distress at ‘critical thinking’ and affective involvement. Such acts lead the Afrikan Hysteric into states of psychological terror, displayed physiologically as fright, panic, agitation and extreme paranoia. Since the Hysterical Afrikan has a perception of reality that is superficial and based on appearance, they lack the ability to center attention and given their superficiality and memory repression have only imprecise understanding of events, which exist decontextualized and demonstrate a complete lack of regard for exact, definite historical understanding.
Following from this the Afrikan Hysteric has a high degree of anti-intellectualism, preferring short term acts of rote learning and memorization to systematized, transformative thought and problem-solving. Rather than carefully considering the evidence and associating it with historical patterns the Afrikan Hysteric reconstructs the people that they interact with in conjectural terms that are completely dissociated from established facts. The Afrikan Hysteric disregards careful thinking in favor of spontaneous action and since history and memory are irrelevant to them, constantly repeated acts by others cause affective states of shock and surprise followed by sentimental states of passivity and acts of unconditional forgiving. More importantly the Afrikan Hysteric even idealizes their own actions and has no sense of obligation towards the results of their acts. Instead, the Afrikan Hysteric re-envisions their actions in fanciful terms and absolves themselves from all responsibility. The Afrikan Hysteric is in no way a critical analyst, systematic thinker or creative entity as they are incapable of the acts of coordination, planning, processing, organizing, mobilizing, integrating, and deconstructing people, places or events given their impaired cognitive and affective states. As the psychiatrist David Shapiro explains:
“This insufficiency of integrative processes and development causes their affects to be explosive, abrupt, and labile, on the one hand, and relatively undifferentiated, gross, and black or white, on the other. . . Thus, the most sentimental hysteric will often be inhibited in love and would not think of having a political conviction.”
While it is the Afrikan Hysterical Neurotic who pursues a course of all-inclusive continental unity irrespective of ever present history, the Afrocentric Pan-Afrikanist with the goal of community sustainability implements a policy of the Umoja of Waafrika Weusi, both continental Waafrika Weusi and Utawanyika wa Waafrika Weusi Duniani, “Afrikans of the Blood,” to the exclusion of Eurasian and Aryanized-Arab settler colonialists, pseudo-“Afrikans of the Soil.” As the final word on the idea of Umoja for whom, when and where we end with the words of Mhenga John Henrik Clarke, “Everyone in Africa who cannot be addressed as an African is either an invader or a descendant of an invader.”
 Chinweizu, “Arab Colonialism Series: “USAfrica- The Arab Agenda” (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Arab Colonialism: US of Africa, NO!!! US of BLACK-Africa, YES” (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Arab Colonialism since 640 AD” (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Racism: Arab and European Compared” Black Power Pan- Africanism (BPPA) Tract No. 1 Comparative Digests  (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Black Enslavement: Arab and European Compared” Black Power Pan-Africanism (BPPA) TRACT No. 2 Comparative Digests  (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Colonialism: Arab & European Compared” Black Power Pan-Africanism (BPPA) Tract No. 3 Comparative Digests (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Pan-Africanism and Libya 3 NATO or the Arabs” (Festac Town Lagos, Nigeria: Chinweizu, 2011); Chinweizu, “The Arab quest for Lebensraum in Africa and the challenge to Pan Afrikanism” [Paper presented at the Global Pan-Afrikan Reparations and Repatriation Conference (GPARRC) on 25 July, 2006, at the University of Ghana, Legon, Accra]; Opoku Agyeman “Pan-Africanism vs Pan-Arabism” Excerpt from The Pan-Africanist Worldview (The International University Press, 1985) Reprinted: Black Renaissance 1 (1), January 1994
 On another related aspect of the Afrikan multicultural racial integrationist Mhenga Clarke tells us: “This keeps popping up-the controversy around interracial marriage and interracial dating. I have said he is the descendant, the great-grandchild of the same people who brought you over on those filthy ships. You betray these Africans who suffered by laying down with him, when no people have made amends to us for what happened to us. But who told you that the people you look like weren't good enough to sleep with? If you've got a problem about who to sleep with, then you've got a problem with the people who produced you." [Mhenga John Henrik Clarke, Lecture, New York City, c. 6231 KC/1990 CE]
 Chinweizu, “Pan-Africanism—Rethinking Key Issues,” (Festac Town Lagos, Nigeria: Chinweizu, 2010)
 Mhenga Amos N. Wilson, “The Last Interview,” RAW: Real Afrikan World Host, Muzunga Nia (Hattiesburg, Mississippi: January 1995)
 David Shapiro, Neurotic styles (New York: Basic Books, 1965) p.131 and 133