Excerpt: Ambakisye-Okang Olatunde Dukuzumurenyi, Revolution:
A People’s Methodology of Regime Change Essays on a Theory of Afrikan
Socio-political Economic Liberation with an Exposition on the first Black War
of National Liberation: Kushite KMT/Kemet & the Expulsion of the Kushite
Kanaanite Hyksos c. 2681-2706 KC [c. 1560-1535 BCE] [Iringa, Tanzania: University of New Timbuktu
System SBЗ/Seba Press, 2014]
Afrikan
Socio-Political Economic Reconstruction
"It
is through political, economic, and military action that we must
change our circumstances. If those things are not applied in the context of our
education then we are being educated just to be servants - educated servants.
Because it is the intention of Europeans that Blacks never escape their
condition of servitude. A higher education means that we will just be educated
servants- nothing more, nothing less." [Mhenga Amos N. Wilson][1]
An authentic Afrikan SЗHW/Sahu SBЗ/Seba with a curriculum developed around
the power
determining constants of control of the domain of discourse; military differentials;
economic differentials; technological differentials; power of definition;
purpose of education; definition of intelligence and nation-building inclusive
of state management; policy design, implementation, evaluation, modification,
strategic management and strategic planning is a SЗHW/Sahu SBЗ/Seba that has as its goal
the erection of authentic Afrikan socio-political economic power and is
following the template of the many Afrikan global powers that have etched their
names and achievements upon the papyrus and granite stone books of world
history. Its task is to substantively
solve the pressing problems arising from Eurasian domination of Global Wafrika Weusi Nations.
To change this situation Afrikans must fully
engage in the continuing re-development of Wafrika Weusi counter-vailing power, through progressive populist
socio-political economic engagement in the communities of the Afrikan Diaspora[2] and in the nations
of continental Afrika. To begin the type of substantive progressive
socio-political economic public policies which must be enacted include:
1) Active Afrikan socio-political economic
action through strategic delinking from the current international political
economy and the forming of regionally and Sub-Saharan integrated closed
domestic economies secured politically and militarily by a sub-Saharan
political economic confederation and shielded by protectionist political
economic public policies, along with resource nationalization and a substantive
rewriting of the current laws of conducting business throughout sub-Saharan
Afrika by removing so-called tax break incentives for foreign corporations
doing business in Afrika, which are in reality nothing more than a means of
passing the burden of doing business away from the multinational corporation
and onto the grassroots Afrikan populations, who are in theory supposed to be
benefiting from this example of Foreign Direct Investment and resource
development. There also must be a removal of public policy hindrances to worker
unionization, the elevation of craft and trade unions to government ministries
and the subsidized elevation of worker pay to life sustaining levels;
2) The implementation of egalitarian measures
such as progressive graduated taxation on the wealthy Afrikan neo-colonial
comprador class and foreign corporations, justified by considerations on the
nature and methods by which that wealth was acquired, over centuries namely
through murder and the exploitation of Afrikan labor, lands and resources in a
political economic SЗHW/Sahu which
privileges Eurasians over Afrikans even in Afrikan lands;
3) A policy of extensive government
investment in rural health and SBЗ/Seba, along with the
subsidization of rural small farmer agriculture through programs aimed at women
farmers working through formal and informal local women cooperative
organizations, and the establishment of a guaranteed income;
4) The immortalization of the ‘Rights of
Nature’ through the setting down in stone in the manner of the Wahenga na
Wahenguzi and the placement throughout the nation of granite-markers
commemorating the enactment of communal laws enshrining the ‘Rights of Nature’
and the protection and expansion of indigenous forestation;
5) The enactment of laws protecting the
sustainable, holistic use of the land, respecting the sanctity of the earth
and, forbidding non-Afrikan land ownership and land use as well as enshrining
Afrikan communal land ownership and social land guardianship in honor of the
Creator, in remembrance of the Wahenga na Wahenguzi and on behalf of the
Beautyful Ones Not Yet Born;
6) Extensive state and local coordinated
infrastructure development, infrastructure maintenance and infrastructure
rehabilitation utilizing Afrikan technical expertise and local labor only;
7) State and local coordinated industrial
policy centered on inter-Afrikan manufacture, inter-Afrikan trade and mutual
inter-Afrikan reconstruction and development and the subsidization of
industries such as artisan and textile manufacturing;
8) The limitation or severe constraining of
capital export and a revaluation of Afrikan currency theory and the foundations
of exchange rates along with the creation of a gold backed sub-Saharan wide
currency minted from Afrikan gold and used in all transactions involving
Afrikan nationalized natural resources and all other socio-political economic
exchanges and serving as the reserve currency of all Afrikan and Afrikan
Diaspora peoples. Such an Afrikan currency will shift the balance of global
power to sub-Saharan Afrika as under such a currency the wealth of a nation
would center on gold reserves as opposed to the current system which determines
wealth based on the total amount of U.S. Dollars exchanged, as the U.S. Dollar
along with the European Union Euro is in high demand with the U.S. Dollar being
the current reserve currency globally;
9) The setting and enforcement of minimum
import levels;
10) The unified invalidation, nullification
and repudiation by sub-Saharan Afrikan grassroots representative organizations
of the Afrikan neo-colonial comprador initiated foreign debt, which is a tool
of neo-colonialist control of Afrikan resources through the subtle methodology
of western centered international finance and imperialist controlled
international trade; and,
11) The total rejection and complete
abandonment of imperialist foreign aid.
These public policies recognize that
Afrikan nations must follow a course of action which leads to the extrication
of Afrikan socio-political economics from the fallacy of so-called ‘Free
Market’ discipline, while advocating and implementing high levels of domestic
market protectionism.
The colonially imported, militarily
imposed, Afrikan neo-colonial comprador managed Eurasian doctrine of ‘Free
Trade’ and Open Market Economics is centered on the economic fallacy that
consumption is the basis of national prosperity. This idea is a fallacy with regards to
neo-colonies, which have had their internal socio-political economic structures
destroyed or coercively altered from the doctrine of national self-sustaining,
self-sufficiency to that of imperial economic dependency. In point of fact, socio-political economic
consumption is intimately connected with socio-political economic production
and socio-political economic production is the actual basis of national
socio-political economic prosperity. When a government, for example a so-called
developing country government, centers its socio-political economic public
policy on the theory of consumption, that government is automatically focusing
the socio-political economic well-being of the grassroots of the nation on the
current, present consumption of currently existing commodities, goods and
services.
In a neo-colony or developing country which
has an socio-political economic infrastructure designed to export raw resources
to former colonial and now neo-colonial imperial masters there is either an
unprotected small scale industrial sector, such as textiles for example or no
existing internal small or large scale industrial structure with a supporting SЗHW/Sahu
SBЗ/Seba thus all or the vast majority of existing commodities, goods and
services are of foreign origin. As all
socio-political economic public policies in the neo-colonial setting are
designed to support ‘Free Trade,’ which means that there are no socio-political
economic barriers in place to protect local enterprises from the well-developed
multi-national government subsidized corporate enterprises of North America,
Europe, Asia and increasingly South America the local Afrikan socio-political
economy becomes a dumping zone for cheaply produced foreign goods, which are
also of a poor quality when compared to locally made Afrikan handicrafts.
On the other hand a socio-political
economic public policy designed around socio-political economic production is
future oriented. Such a public policy
gives careful consideration to both the details of the production of
commodities, goods and services as well as to the circumstances under which
commodities, goods and services can be sustainably produced in a continuous
fashion at unvarying intervals and are therefore conveniently accessible for
Afrikan grassroots consumption in the long term. A long term socio-political economic public
policy centered on production also gives careful thought to the rate of
consumption of commodities, goods and services over time by the Afrikan
grassroots as it is interdependent on the rate of production of commodities,
goods and services, to the average rate of growth of the Afrikan grassroots
population, to long term procurability of commodities, goods and services by
the Afrikan grassroots or the distribution of such items among them, as well as
to resource availability in the event of the probability of natural and
man-made disasters which can severely cripple or totally annihilate the resource
base and industrial productive capabilities of a nation. Hence natural
prosperity and the well-being of the Afrikan grassroots is dependent on the
state of development of productive capacities and its related industries, those
that feed into the industrial system and those that depend on the product as
the basis of their business activities and not on a socio-political economic
public policy of consumption. ‘Free
Trade’ is an imperialist public policy best adapted and applied only with
regards to the internal trading relations of the Afrikan grassroots of a
socio-political economic community and not to external trading relations among
nations, especially amongst nations that have imperfectly developed internal
socio-political economic structures. As a socio-political economy is the
outgrowth of a culture, any culture that seeks to utilize a particular
socio-political economy must adapt it to fit the mores, norms and values of
their culture. ‘Free Trade’ is born of
an expansionary hegemonic Eurasian culture and is a belief under the larger
theory of Savage Capitalism, i.e. the Eurasian ideology of socio-political
economic catastrophe. For so-called
‘Free Trade Capitalism’ to be used by Afrikan societies it must be adjusted to
fit the cultural norms of traditional Afrikan communities.
Additionally, the protectionist socio-political economic public policies here advocated will enshrine into contemporary
Afrikan Law:
1) The customary
sacred rights of life of Afrikan communal societies designed to ensure the
right of each member of each extended Afrikan family to a self-reliant,
socially oriented, psychologically and spiritually remunerative community-enhancing
profession in the industries, crafts, trades , agricultural arts or national
mines of whichever Afrikan nation they reside without prejudicial regard to
ethnicity, religion or gender;
2) The customary
sacred rights of life of Afrikan communal societies brought forth to guarantee
the opportunity of each member of each extended Afrikan family to produce or earn
enough to provide optimally adequate food, clothing, and shelter;
3) The customary
sacred rights of life of Afrikan communal societies established with the
intentionality of protecting the right of every Afrikan farmer to raise enough
food to feed the extended family and to provide a surplus for the community and
nation as a means of making certain that Afrikan society consistently maintains
a state of food security, with the farmer being able to sell his surplus
products at a government subsidized price, which will provide the extended
Afrikan family with a dignified living;
4) The customary
sacred rights of life of Afrikan communal societies evolved by the Wahenga na
Wahenguzi to secure the inviolable right of every Afrikan socio-political
economic entrepreneur, both those of large scale and small scale enterprises,
to trade in an communal atmosphere of Uhuru [Kiswahili: Freedom], which is devoid of government corruption, unharmonious
competition and domination by local or foreign monopolies with local monopolies
being restricted in size and foreign monopolies being totally excluded from
Afrikan market participation;
5) The customary
sacred rights of life of Afrikan communal societies founded by the Creator to
assure the sacrosanct right of every extend Afrikan family to an accommodating,
environmentally sound family-compound/home;
6) The customary
sacred rights of life of Afrikan communal societies protected by the Creator
and Wahenga na Wahenguzi and confirming the right to optimal medical care and
the right to nutritious foods, which make certain the achievement and enjoyment
of quality optimal health;
7) The customary
sacred rights of life of Afrikan communal societies existing since the
beginning of autochthonous Afrikans and guaranteeing the right to a free,
quality optimal Utamaduni Mkubwa ya Mwafrika SBЗ/Seba
and vocational schooling.
What is being suggested is an Afrikan
oriented program designed to provide a self-sufficient, sustainable livelihood,
standard of living to all Afrikans by redistributing the common-wealth of the
Afrikan nation among all of the people throughout all segments of Afrikan
society. The ethics of such a program stems from the moral reprehensibility of
an Afrikan government allowing any of its citizens to be reduced to a status of
impoverishment, i.e., to be forced to be without optimally adequate food,
clothing and shelter even while the country is a net exporter of food and
clothing is abundant, but priced out of their ability to pay and optimal
housing is unavailable as a result of a lack of income. All of these symptoms stemming from a violent
socio-political economic SЗHW/Sahu of structurally induced institutional genocide
born of Eurasian domination and exploitation. This is a socio-political economic
SЗHW/Sahu
that
transgresses customary Afrikan law which is based on sacred concepts of honor
and obligation. It violates the sacred nature of life a value common to all
Afrikan peoples. Most importantly such a
SЗHW/Sahu
of socio-political
economics upsets the natural order and harmony of life; dispossessing MЗ‘T/Maat
in favor of ISFT/Isfet. The current socio-political
economic SЗHW/Sahu
of Eurasian
domination and exploitation is an extremely destructive force sparing no one,
crushing woman and man, girl, boy and infant, young and old and the Beautiful
Ones Not Yet Born. The established Eurasian
socioeconomic and socio-political structures murder Afrikan people by the
millions. The enslavement and colonization of Afrikans and the enslavement of
women and children for forced labor and sexual trafficking today are
socioeconomic institutions which are supported by socio-political institutions
and murder millions through political and economic violence. The socio-political
economic public policies, supported by political violence or the threat
thereof, which allow the ruthless exploitation and murder of billions across
the world by market-oriented multinational corporations and Afrikan
neo-colonial comprador collaborators in all countries is yet another example of
how the legal structures of Eurasian domination can be and generally are
sadistically violent. As Jacques Ellul stated:
“Unjust economic
systems can be as violent as rampaging armies: “All kinds of violence are the
same ...the violence of the soldier who kills, the revolutionary who
assassinates; it is true also of economic violence-the violence of the
privileged corporate owner against his workers, of the 'haves' against the
'haves-not'; the violence done in international economic relations between
Western Nations and those of the developing world; the violence done through
powerful corporations which exploit the resources of a country that is unable
to defend itself.”[3]
The affluence of the Eurasian Nations
depends on unjust socio-political economic structures that make the West rich
and Afrika, Asia, Latin America and the Caribbean, and internal Afrikan
colonies within the Western Nations, for example, American Afrikans in the
United States, diseased, hungry and impoverished. Land throughout these areas
is used to grow export crops to sell to the Western Nations. That land ought to
be used to feed the grassroots in those countries, but it isn't given that the
masses cannot pay and the Western imperialists can. By their consumption based
lifestyles, the socio-political economic structures they blindly participate in
which support those lifestyles and the political SЗHW/Sahu that they maintain
by participating in SЗHW/Sahu preservationist
symbolic politics, i.e., voting, the citizens of the Eurasian countries
participate in murder. The socio-political
economic straits, in which Afrikan nations find themselves due to the voluntary
participation of the Afrikan neo-colonial comprador class, also results in the
skewed distribution of resources within Afrikan society. Afrikan countries and communities have a wide
disparity between the small neo-colonial comprador elite and the grassroots. Socio-political economic
reconstruction of Afrikan society is a near economic and political
impossibility as long as between 80-95% of the nation’s wealth is concentrated
in the possession of between 1-15% of the population.
To obtain the goal of providing a
self-sufficient, sustainable livelihood, standard of living to all Afrikans a
ceiling should be set for annual income, net worth and inheritable wealth by
the design and implementation of a progressive graduated income and inheritance
tax. Furthermore, the nationalization of natural resources and the tax on the revenues
generated there from will be an additional source of revenue to finance the
social programs. The taxes generated
will be used for:
1) Public works infrastructure development
and maintenance such as of dams, roads and bridge construction;
2) Providing Wazee [Kiswahili: Elders]
over a certain age with a superannuation fund;
3) Providing Afrikan families which have an
income below a set income floor with a guaranteed family income stipend that
will allow for the provision of certain communally determined life necessities
on an annual basis;
4) State subsidized primary, secondary and
university SBЗ/Seba and vocation schooling and employment
programs;
5) Military service veterans and national
service stipends;
6) Creation and maintenance of state
subsidized network of free public hospitals, free health clinics and
immunizations programs for the impoverished; and,
7) The setting of a price ceiling on public
utilities such as electricity and water, and the regulation of enterprises
which provide other fundamental goods and services such as commodity
production.
This course of action will transform the
Afrikan citizen’s perception of the role of the government and of their role as
government officials and as citizens. It places the government into the role of
a servant, provider and protector of themselves as in a communal society the
people and the government are one and the same. These programs when implemented
will substantively reduce the cost of living for Afrikan people especially the
impoverished majority. For Afrikan citizens will no longer be required
to pay for certain life necessities, such as quality SBЗ/Seba and
optimal healthcare, which the majority cannot afford and therefore do without
thus dramatically increasing future impoverishment, disease and death.[4] In the final
analysis:
“In the
contemporary world of affluence and poverty, where man's major crime is murder
by privilege, revolution
against the established order is the criterion of a living faith...Truly I say
to you, as you did it not to one of the least of these, you did it not to me
[Matt. 25:45]. The murder of the Christ continues. Great societies build on
dying men.” [James Douglass][5]
Thus there is
both an egalitarian and moral rationale that underlies the necessity of Afrikan
socio-political economic grassroots development through an authentically
Afrikan SЗHW/Sahu
SBЗ/Seba.
Global Wafrika Weusi Nations to a great
extent must become closed socio-political economies which mean that they should
compellingly delink from the Eurasian contrived and controlled global economy
through a redefinition of their current role as raw material exporters; a
complete rejection of free market discipline and other capitalist principles.
Further actions should focus on implementing protectionist socio-political
economic and cultural public policies, which greatly reduce capital export and
product imports;
and redesigning socio-political institutions along authentic Afrikan democratic
and egalitarian
traditions. One key area here is in the implementation of policies of political
economic coordination of industrial and infrastructure reconstruction. Finally, there should be massive socio-political investment
in health and SBЗ/Seba.[6]
The Afrikan SBЗ/Seba is especially
important for this is the key socio-political economic institution which will
take the lead with competent personnel in the awakening of the critical and
creative consciousness of Global Wafrika Weusi peoples. This is the socio-political economic
institution which by being centered in the Afrikan socio-historical cultural
experience and focused on the key power constants listed above can develop the
type of spiritual, cognitive, affective and psycho-motor physiologically aware
Afrikans necessary to carry out a program of Afrikan socio-political economic
reconstruction through disengagement from Eurasian institutions and thereby
exemplifying true liberatory Afrikan Agency.
[1] Amos N. Wilson, The
Falsification of Afrikan Consciousness: Eurocentric History, Psychiatry and the
Politics of White Supremacy (New York: Afrikan World Infosystems, 1993) pp.
18.
[2] The election of President
Barak Obama as President of the United States of America does not represent
substantive political economic engagement on the part of the grassroots of the
Afrikan Diaspora and it is not real change. Instead, the elections are nothing
more than apparent change and are merely an example of elite manipulation of
the grassroots for elite ends. American politics is primarily Plural-Elitist in
nature, which means that competing elites who agree on the basics of the social
order as well as on the projection of hegemonic power but who disagree on the
methodology of implementation engage in structured political campaigns or
combat. Each is represented in general
by one of two parties, and each sets the rules of political participation so as
to eliminate the development of any real mass oriented populist parties. The Plural-Elites choose candidates that
agree on the basic rules of the social system and fund them placing them before
the mass public and to varying degrees opening the corporate media them. The grassroots are allowed to choose among
safe interests as defined by Plural-Elites. The sudden ‘rise’ of Barak Obama
through the American political system is akin to the placement of Enslaved
Afrikans as Generals in the Arab armies of conquest, even when these enslaved
Afrikans seized power they ruled in accordance to Arab cultural paradigms. The
power structure, which includes the ruling ethnic[s] group[s], any police
apparatus, governors, bureaucrats, kwk, serve, manage, administrate, enact,
enforce the policies of the ruling class in a country in any historical time.
If they seize power ‘illegitimately or obtain it ‘legally’ they rule according
to the dictates of the dominant culture, seldom if ever do they do otherwise.
None of the Enslaved Afrikans who were made generals or who became Caliphs,
Viziers and the like used their power for Afrikan Liberation. The Afrikan
Septimus Severus who became Emperor of Rome c. 4443-4452 KC [c. 202-211 CE] was
an excellent Roman Emperor ruling according to the rules set down by Rome from
its inception as a regional power in c. 4750 KC [c. 509 CE] He did not seek to
liberate conquered Afrikan lands.
President Barak Obama during his two Presidential Administrations has
continued the economic and military policies that were implemented by President
George W. Bush. At best President Obama has engaged in pseudo-symbolic
political action towards Afrikan people. During his administration the
fundamental sociological, economic, political, psychological, historical, and
religious relationships between Eurasians, Americans and Global Wafrika Weusi
people has not changed. It is still defined by domination. To go a step further
the idea that the Executive office of any nation is the center of power is
obsolete in an International Political Economy where Corporations weld enormous
economic power and paramilitary capabilities and mass produced sophisticated
military weaponry. The actual core of
power more appropriately resides in the G8 Finance Ministers and the Central
Banks of the economic powerhouses of the Triad composed of the United States,
the European Union, China and Japan.
[3] Jacques Ellul, Propaganda: The Formation of
Men's Attitudes Konrad Kellen & Jean Lerner (Trans.) (New York: Knopf, 1965)
[4] “Poverty: A hellish state to be in. It is no
virtue. It is a crime. To be poor, is to
be hungry without possible hope of food; to be sick without hope of medicine;
to be tired and sleepy without a place to lay one's head; to be naked without
the hope of clothing; to be despised and comfortless. To be poor is to be a fit
subject for crime and hell. The hungry
man steals bread and thereby breaks the eighth commandment; by his state he
breaks all the laws of God and man and becomes an outcast. In thought and deed
he covets his neighbor's goods; comfortless as he is he seeks his neighbor's
wife; to him there is no other course but sin and death. That is the way of
poverty. No one wants to be poor.” From: Marcus Garvey, The
Philosophy and Opinions of Marcus Garvey Ed. Amy Jaques-Garvey (New York
City: UNIA, 1923)
[5] James W. Douglass, The Non-Violent Cross: A
Theology of Revolution and Peace (Eugene, Oregon: Wipf & Stock, 1968)
[6] Peter R. Mitchell and John Schoeffel, Understanding
Power: The Indispensable Chomsky (New York: The New Press, 2002)