AFRIKAN ECONOMIC FACTOIDS

AFRIKAN ECONOMIC FACTOIDS

1.

AN ECONOMY IS AN INTEGRAL PART OF A CULTURE. IN ORDER TO GAIN KNOWLEDGE OF, COMPREHEND, ANALYZE, EVALUATE AND CREATIVELY RECONSTRUCT AN ECONOMIC SYSTEM, ONE MUST GAIN KNOWLEDGE OF, COMPREHEND, ANALYZE, AND EVALUATE THE CULTURE WHICH BROUGHT IT FORTH!

2.

LABELS, NAMES, PRESCRIPTIVE POLICIES, DESCRIPTIVE POLICIES, CARRY SIGNIFICANT AND SUBSTANTIVE VALUE JUDGEMENTS!

3.

AFRIKAN ECONOMIC CULTURAL PRACTICES MUST OF NECESSITY BE CENTERED AROUND THE MASS ENGAGEMENT IN TRANSFORMATIONAL POLITICS, WITH A VIEW TO ALTERNATIVE AFRIKAN FUTURES!

4.

AS AFRIKANS ENGAGING IN AFRIKAN RECONSTRUCTIVE TRANSFORMATIONAL POLICY DEVELOPMENT WE MUST REDEFINE ALL COLONIZED AND NEO-COLONIZED TERMS AS A MEANS TO FREE THE DOMAIN OF DISCOURSE AND REMOVE INTELLECTUAL CONSTRAINTS FROM AFRIKAN ACTION. AS SUCH WE MUST REDEFINE AND CONSIDER:

1. CONFLICTING VIEWS
2. VALUE JUDGEMENTS
3. POWER
4. CIVIL SOCIETY
5. DEMOCRACY
6. AUTOCRACY
7. KABILA [TRIBE]
8. INTERPERATIVE ISSUES
9. CRITICAL ISSUES
10. EMANCIPATORY ISSUES
11. LIBERATORY ISSUES
12. DIALOGUE
13. DISCURSIVE RATIONALITY
14. BOUNDARY CRITIQUE

HIGHER ORDER THINKING SKILLS

15. CONCEPTUALIZING
16. INTERPRETING
17. EXPLAINING
18. SYNTHESIZING
19. EVALUATING
20. APPLYING


LOWER ORDER THINKING SKILLS

21. CALCULATING
22. ESTIMATING
23. COMPUTING

TYPES OF POLITICS

24. TRANSFORMATIONAL POLITICS
25. MAINTENANCE POLITICS
26. REVOLUTIONARY POLITICS
27. LIBERATORY POLITICS
28. EMANCIPATORY POLITICS

5.

THE AFRIKAN ECONOMIST, WHO IS AN AFRIKAN ECONOMIST BECAUSE WE ARE AFRIKAN ECONOMISTS, CONSIDERS THE ISSUES ASSOCIATED WITH AND THE CONCLUSIONS WHICH GROW FROM ALL ECONOMIC SYSTEMS, BEGINNING WITH THEIR OWN AFRIKAN CUSTOMARY ECONOMIC SYSTEM!

6.

THE AFRIKAN ECONOMIST NOTES CAREFULLY THAT HE MUST PROTECT THE SANCTITY OF COMMUNAL PROPERTY RIGHTS AND AFRIKAN CUSTOMARY LAW AS THESE STRUCTURE AFRIKAN ECONOMIC RELATIONSHIPS.

7.

THE AFRIKAN ECONOMIST COMPREHENDS THAT AS A RESULT OF THE DEFEAT IN WARFARE AND THE DESTRUCTION OF MANY AFRIKAN POLITICAL-ECONOMIC SYSTEMS, AS WELL AS THE COOPTATION OF SOME OTHERS, AT THE HANDS OF ARABS AND EUROPEANS, THE AFRIKAN TRADITION OF SOCIALLY GUIDED POLITICAL-ECONOMIC LEADERS [SOCIALLY GUIDED BEING DEFINED AS DIRECTED BY ANCESTORAL TRADITION WITH A MIND TO PRESERVATION OF THE PRESENT AND PREPARATION FOR THE BEAUTIFUL ONES NOT YET BORN] AND THE MAINTENANCE OF INSTITUTIONALIZED CHECKS ON THEIR UTILIZATION OF AFRIKAN POWER MUST BE RECONSTRUCTED.

8.

THE AFRIKAN ECONOMIC SYSTEM AS IT CURRENTLY STANDS IS COMPOSED OF THE AFRIKAN TRADITIONAL PRE-COLONIAL PUBLIC & PRIVATE SECTOR AND THE COLONIAL/NEO-COLONIAL DEPENDENT, WESTERN ORIENTED CASH-CROP, & RAW STATE NATURAL RESOURCE BASED GLOBAL WESTERN STYLE MARKET PUBLIC & PRIVATE SECTOR.

9.

THE BASIS OF AFRIKAN ECONOMIC RECONSTRUCTION IS THE TRADITIONAL SUBSISTENCE-AGRICULTURAL ECONOMY!

10.

AFRIKAN TRANSFORMATIONAL POLITICAL ECONOMY PRESUPPOSES AFRIKAN REGIME CHANGE, DEFINED AS A CULTURAL CHANGE IN THE RELATIONSHIP BETWEEN GOVERNMENT, THE ECONOMY AND THE CITIZENRY [DEFINED AS THE ANCESTORS, THE UNBORN AND THOSE CURRENTLY ALIVE].

11.

AFRIKAN TRADITIONAL PUBLIC AND PRIVATE SECTOR ECONOMIC TRANSACTIONS ARE BASED ON BARTER, DIRECT PAYMENT IN LOCAL CURRENCY OR TRADITIONAL LOAN WITH CULTURALLY DEFINED REPAYMENT WITHOUT INTEREST. [EX. SUSU]

12.

ECONOMIES BEING CULTURALLY DEFINED WILL HAVE DIFFERENT MORES, VALUES, INSTITUTIONS, POLICIES AND DIFFERENT INSTITUTIONAL AND POLICY CONCERNS AND EMPHASIS.

13.

AN INSTITUTION IS A PATTERN OF BEHAVIOR; A HABITUALIZED POWER PROCESS; A CULTURALLY DEFINED WAY OF INTERACTING; A PROCESS OF INTERACTION; A RELATIONSHIP.

14.

WHAT HAPPENS IN A SOCIETY IS A REACTION TO AND AN INTERACTION OF ECONOMIC, POLITICAL, LEGAL, SOCIAL, HISTORICAL, PSYCHOLOGICAL, SPIRITUAL/THEOLOGICAL, AND CULTURAL FORCES.

15.

IN ANY AFRIKAN DISCUSSION, THERE MUST BE AGREEMENT ON THE AFRIKAN LANGUAGE IN WHICH THE DISCUSSION WILL BE CONDUCTED. AS THE LANGUAGE IS THE MEDIUM OF EXPRESSION AND THE CARRIER OF CULTURE , THE AFRIKAN LANGUAGE MUST BE CAREFULLY CHOSEN SO THAT THE MINDSET SHAPED BY THE COGNITIVE CULTURE WITHIN THE LANGUAGE WILL BE ONE OF MAAT. UNDER NO CIRCUMSTANCES CAN THE LANGUAGE OF DISCUSSION BE THAT OF THE EUROPEAN OR ARAB OPPRESSOR, FOR OBVIOUS REASONS. FURTHERMORE, THERE MUST BE AGREEMENT ON THE DEFINITIONS OF THE CONCEPTS UTILIZED IN THE DISCUSSION. ANY AND ALL TECHNICAL CONCEPTS MUST BE CAREFULLY DEFINED, ALLEVIATING ALL PROBLEMS OF AMBIGUITY AND CONTRADICTIONS. TO ENHANCE THIS EFFORT EACH CONCEPT MUST BE GROUNDED WITHIN AN AFRIKAN PROVERB OR QUOTE BY AN HONORABLE AFRIKAN ANCESTOR. IN OUR DEFINITIONS WE MUST SEEK AFRIKAN CONSISTENCY AS THAT ESTABLISHED BY THE HIGH CULTURE OF KEMET FOR 10,000 PLUS YEARS. WE MUST BE CLEAR ON WHAT IS ACTUALLY MEANS TO 'MEAN' AND THEN ON THE MEANING CHOSEN ACCORDING TO THE STANDARDS OF THE NGUZO SABA. OUR DEFINITIONS MUST HAVE AFRIKAN PURPOSE AND CLARITY; STAND UNEQUIVICALLY ON AN AFRIKAN POINT OF VIEW, BE BASED ON AFRIKAN EVIDENCE, BE CENTERED IN AFRIKAN IDEAS, INTERPRETATIONS AND MAINTAIN HIGH AFRIKAN IMPLICATIONS AND CONSEQUENCES. ALL OF OUR UNDERLYING POSTULATES MUST BE AFRIKAN POSTULATES. AND THE BASIS OF ALL AFRIKAN REASONING IN THIS SEQUENCE IS AFRIKAN MATHEMATICS.