On July 31, 2019, I wrote and posted the article “China in Africa; A Critical Assessment” on my blog at “Ahjamu Umi’s the Truth Challenge” at www.abetterworld.me. Since that time, the “HoodCommunist” blog has launched. Anyone who knows anything about cadre within the All African People’s Revolutionary Party (A-APRP) knows that we don’t see anyone genuinely fighting for justice as a threat to our work. We never have and we never will. We operate under the premise that our enemies are the international capitalist/imperialist network led by the United States. I say that to underscore the fact that I welcome, encourage, and support the HoodCommunist blog and everyone else concerned about justice should also. So, when a good comrade invited me to submit my China piece to HoodCommunist, I didn’t hesitate. After the article was posted to the HoodCommunist blog, Christopher Winston responded with “A Maoist Response” to my . . .
This piece is written specifically for those people who hold a specific interest in African politics, particularly Pan-Africanist movement politics. We say Pan-African because particularly within the industrialized capitalist countries, Africa is primarily discussed and viewed as an ancillary place with secondary importance to the European Judeo-Christian, capitalist dominated societies across the planet. For Pan-Africanists – and when we say Pan-Africanists we mean revolutionary Pan-Africanists who are committed to the total liberation and unification of Africa under scientific socialism, a process that will happen only with organized revolutionary struggle – this question of China in Africa is hotly debated, discussed, and assessed. What we know from these discussions is that the issue is extremely complex with many different moving parts. The objective of this piece is to provide some insight into the reasons for, benefits of, and challenges from China’s political and economic activities in Africa today. The complexity of . . .
I feel compelled to write this because I recently listened to a presenter at a conference – in Africa no less – describe Pan-Africanism as “resistance and defiance.” I was like bruh what? Certainly the revolutionary political tendencies from which Pan-Africanism developed could be accurately be described as defiant. And certainly Pan-Africanism as a strategy and an ideology is uncompromising in it’s resistance to colonialism, imperialism, and capitalism. However, stopping at such nebulous and emotion-driven descriptors and neglecting to mention clear history when describing Pan-Africanism only serves the purpose of obscuring clear, world-changing – and as yet unmet – political objectives. Because that is what Pan-Africanism is – a political objective: the total liberation and political unification of the entire African continent under scientific socialism. It is a revolutionary response to the dispossession, exploitation, and attempted genocide of African people everywhere. It is Africa’s contribution to the struggle for the . . .
Does gentrification hit differently when it’s a Nupe that pushes you out of your neighborhood? Or do the Somali teenagers dodging hellfire missiles after they’ve been declared terrorists for falling into the wrong gender and age brackets in the wrong country at the wrong time feel the #BlackGirlMagic when the dev-ops engineer that keeps the Pentagon’s drone infrastructure humming on AWS is an African woman? Put another way – are African people who are able to find professional and material success within the genocidal global system of capitalism individual examples of what we as a people should aspire to? Do their contradictions weigh less than their representation? And does that representation count as a real contribution toward our struggle for liberation? Afrotech is those contradictions made flesh and an interesting jumping-off point for considering those questions. AfroTech is just what it sounds like: a gathering of Africans in the tech . . .
The word Consciencism was coined by President Kwame Nkrumah of Ghana and Co-President of Guinea, in a small book named, ‘Consciencism, Philosophy and Ideology of Decolonization’, first published in 1964. The word Consciencism is a construct of the word conscience and the suffix ism. For our purposes, the root word, conscience, can be defined as, ‘the capacity and urge to distinguish right from wrong as a guide to human activity’. The suffix ism, in this instance is, ‘the theory, practice and philosophy of that to which it pertains’. Accordingly, Consciencism is, “The theory, practice and philosophy of distinguishing right from wrong as a guide to human action.” As stated in the title of Nkrumah’s book, Consciencism is both philosophy and ideology. As philosophy it explains the world and the principles that govern it. As ideology it directs our actions towards our collective political, economic and social objectives. For . . .
The US doesn’t invest in mass organized political education for its citizens and beyond that, it has systematically underfunded and underdeveloped it’s public educational system. This means that when laws, measures, executive orders are passed that provide protected status to trans folks, for example, they are extremely nebulous in nature, often only address small symptoms and not root causes, and beyond that are subject to being quickly overturned with a mood swing, new people in power, or ballot measures voted on by a still mostly reactionary populace. (The entire concept of people in the United States voting on basic human rights for subsections of the population is BANANAS to me.) The reason this keeps happening is that the overall consciousness of US society hasn’t been changed or raised. So edicts come down from the top saying, “ok trans people are people who are protected now” but no systematic, mass work . . .
#BlackLivesMatter needs a class analysis alongside its race analysis. Nothing has driven this home more to me than being in Ghana and seeing African owned shops, African owned banks, African owned corporations, African judges, African police, and an African president and yet the masses of people there are still poor, still struggling, and still exploited and oppressed. It’s extremely common in Accra to see huge, huge houses with humming generators behind six foot high walls topped with broken glass and barbed wire, houses owned by wealthy Africans. Next to this ostentatious wealth you’ll see rows upon rows of reclaimed shipping containers turned into homes, or concrete huts with sheet metal roofs, often without running water or consistent electricity, housing families of four, five, or more poor Africans. What does this obvious inequality tell you? If the solution to African oppression in the US is just more and better integration, more . . .
Last September, Time Magazine released a provocative yearbook picture of Justin Trudeau, the current Prime Minister of Canada. It was taken at a costume party for teachers college, in Vancouver. He dressed up as Aladdin……. with Black face. My first thought seeing this picture, “Which version of Aladdin is this?” I wasn’t aware of the Jim Crow era of Arabia nights. Before I knew it, media tried to spin this story, calling it “brown face” because he was dressed as an Arab/middle easterner. Since then, he has apologized for his behavior in 2001. He properly recognized his actions as Black face and acknowledged his white privilege. He also admitted to a separate instance in high school when he wore Black face for a performance singing Harry Belafonte’s “Day-o”. Well that’s that right? Trudeau was right in the middle of washing his white privileged hands of an ignorant past in the . . .
The Worldwide Pan-African Movement’s (WWPAM) current line on gender contradictions and the role of women in the struggle is out of date. As a movement, we are in dire need of an update in our analysis around these questions if we are serious about the struggle against patriarchy and the liberation of women and non-men*. *Non-men means folks who are neither men nor women, but who are still oppressed on the basis of gender under patriarchy and capitalism. This paper seeks to raise and discuss three major contradictions that currently exist within the WWPAM’s generally accepted line on gender, patriarchy, and the role of women: The masses of Africans people are divided into two genders – man and woman – based on biology. The primary role of women in the revolution centers around our ability to reproduce and our traditional role of raising and caring for children. The general silence . . .
I read this post a while back, Why People of Color Need Spaces Without White People. (https://arrow-journal.org/why-people-of-color-need-spaces-without-white-people/) I thought it’d be crucial to reiterate and double down on the need for Black people of melanated Afrikan descent to organize, collaborate and study together on a regular basis. In my experience, an organized Pan-Afrikan’s basic, fundamental requirement is reading compression. There is an extensive, often times a detailed political education program that revolutionaries must read in order to make thier steps better on the journey of liberation.I know some would say networking is key, other’s would say accumulating material resources to further our liberation goals. In my opinion, organizers should be well versed in history, which includes 3 key areas that branch off. Economics, movement of culture and most importantly warfare. Being well versed in writing, speaking and teaching political education is the best service for our community. Anyone, at any age, at any . . .