This week i have the pleasure to post a piece guest written by three close friends and associates all of whom have been playing a role in re-enegesing both the political landscape and Panafrican thinking in Namibia.
This in my view is a timely piece in that Namibia needs to do much soul searching in her attempt to define herself in the broad context of the "One Africa" project.
‘I beg to direct your attention to Africa: I know that in a few years I shall be cut off in that country, which is now open: Do not let it be shut again! I go back to Africa to try to make an open path for commerce and Christianity; do you carry out the work which I begun. I leave the work which I begun. I leave it with you’
David Livingstone, European Missionary-Explorer
“The missionary says that we are the children of God like our White brothers….but just look at us. Dogs, slaves, worse than baboons on the rocks…..that is how you treat us”
A Herero to a German Settler
“The Hottentots have no aeroplanes, and because of that the Boers and the British can bomb them out of their holes and huts and ultimately subdue them. But around these American cities and this Western World we have many Negroes who can fly in aeroplanes. Why not build some, and when the Hottentots need aeroplanes to combat aeroplanes, why not give them of our technical ability and help them to put over the big job that all of us want done”
Marcus Garvey
In using these quotes, it is not our intention to reopen the wounds of the past, but in our view, these wounds have not yet healed completely because the bandage continues to be cut by the realities of the relationship between the ‘Master Race vs. the Slave Race’. We are aware of the sensitivity of this characterization but judging the behaviour of our modern Africa both as individual States and people, there is increasing evidence to substantiate the dominance of the ‘Master Race’ and its subjugation of the ‘Slave Race’. The negrophobic attacks in South Africa as well as Kenya are examples that whilst we slaughter ourselves over crumbs from the capitalist table, the European neo-colonisers remain in control of our means of production, our economies and prices of African strategic raw materials. In this opinion piece, we argue that the only practical and realistic way for us as a people and continent to truly free ourselves from the mental shackles of colonialism and regain our true self determination and economic independence is through Pan-Afrikanism.
Clearly, since the advent of Europeans in Africa, our continent and people have not known real peace, stability and tranquility. Instead in the place of peace came war, in the place of stability came the drawing of arbitrary colonial borders (in 1884-5) and in the place of tranquility came slavery, racism and colonialism.
The African people were exported and sold as commodities in Europe, North America, South America and the Caribbean. The Constitution of the United States of America even declared an African as being 3/5 of a human being. Indeed, this African Holocaust began with the ‘European Renaissance’ in Italy in 1400 and since then slavery, colonialism and racism had ravaged the African continent and its people for centuries. It was the trans-Atlantic slave trade and colonialism which destroyed Africa and underdeveloped it. In his book “How Europe underdeveloped Africa”, Dr Walter Rodney gives a vivid picture of this African tragedy. Slavery and colonialism were made possible by the so-called European Renaissance. The authors of this renaissance used the compass and gunpowder. These Chinese inventions for peaceful purposes were used by Europeans to steal the land and wealth of Africans.
It was as a result of this that visionary leaders of African descent advocated that all Africans - wherever they might be - should unite to end slavery, colonialism and racism. As a result of these events African people world wide began to realize that they faced common problems (slavery, colonization, and racism), and that it would be to their benefit to work together in an effort to solve these problems. Out of this realization came the Pan African Conferences of 1900 (London), 1919 (Paris), 1921 (London, Brussels, Paris), 1923 (London), 1927 (New York), and the last official one was in 1940s.
As Motsoko Pheko points out in his article in The Sowetan (1999), Pan Afrikanism is a movement began in 1776, however, the fifth Pan-African Congress held in Manchester, England, in 1945 advanced Pan-Afrikanism and applied it to the decolonisation of the African continent politically. Some African leaders involved in this noble cause were giants such as Kwame Nkrumah, William du Bois, Jomo Kenyatta, Robert Sobukwe and Patrice Lumumba. In other words, “Pan-Afrikanism includes the intellectual, political and economic cooperation that should lead to the political unity of Africa. The Pan-African alternative provides a framework for African unity.” It also fosters radical change in the colonial structures of the economy, and the implementation of an inward-looking strategy of production and development. It calls for the unification of financial markets, economic integration, a new strategy for initial capital accumulation and the design of a new political map for Africa. Contemporary Africa is beset with difficulties rooted in its inability to unite territorially. The consequences have been national economies incapable of developing because of geographical, economic and political reasons.
We must accept this truth, and take it as our prime duty, if the restoration of Africa is to become a reality. Today we have currencies and passports which allegedly identify us from one another. Yet our currencies lose their values at the borders where we willingly surrender to the power of the Euro and American Dollar. Our national passports are used to restrict the movements of Africans but not of Europeans and Anglo-Saxons from America and elsewhere.
It is imperative to quote Pheko further when he states that “The artificial borders that separate the national territories in the region are divisive of people united by history and divisive of regions united by geography to the extent that they are the subject of disputes and conflicts between African states. SADC must strive for a community that transcends the economic level and strive for the territorial and political unification of Africa. This is the only way for the continent to become a great modern power. This is the only protection against neo-liberalism and globalisation.”
Pan-Afrikanism demands that the riches of Africa be used for the benefit, upliftment, development and enjoyment of the African people. Pan-Afrikanism is a system of equitably sharing food, clothing, homes, education, healthcare, wealth, land, work, security of life and happiness. Pan-Afrikanism is the privilege of the African people to love themselves and to give themselves and their way of life respect and preference. In other words there should be no need to sell white dolls in predominantly black neighborhoods or countries because such dolls are not made in the image of Africans but of Europeans. The only window out of this self-imposed slavery is Pan-Afrikanism. The current problems of Africa therefore are ‘neo-slavery, neo-racism, neo-colonialism, globalisation and neo-apartheid’. So why Pan-Afrikanism, because it was developed by outstanding African scholars, political scientists, historians and philosophers living in Africa and the Diaspora. It was conceived in the womb of Africa. It is a product made in Africa by Africans. Pan-Afrikanism is the oldest vision in Africa. No other ideology has successfully challenged Pan-Afrikanism intellectually. In other words, we do not need ‘coconut academics’ today who look black outside but white inside, NO, we need genuine African scholars, political scientists, historians and philosophers living in and the Diaspora to provide a salvation of the Afro-centric ideals espoused by great African visionaries of yesteryears.
PAN-AFRIKANISM IN NAMIBIA YESTERDAY
The national resistance wars of 1904-05 certainly had a lasting effect on the indigenous people’s lifestyle and views regarding Whites in Namibia in terms of Unity and Solidarity. Since the popular uprising by Hereros and Namas was crushed brutally by Lothar Von Trotha’s commando, many of the indigenous leaders were forced to sign protection treaties and surrendered to German Imperial Forces.
From July 1915, the South African regime took over the control of the Namibian territory from Germany, ending 30 years of German colonial rule. Although there has been a change in regime from one master to the other, the oppressive policies remain largely unchanged. Between 1920 and 1925 resistance against colonial rule assumed a variety of forms unparallel in Namibian history (Tony Emmet).
This period also witness the emergence of new forms of political organizations and ideological strands that transcended pre-colonial divisions and began laying a basis for national unity. Among various organizations that were established were the Universal Negro Improvement Association (UNIA), the Industrial and Commercial Workers Union (ICU), the African People’s Organisation (APO) and the South West Africa National Congress (SWANC). Tony Emmet notes that “UNIA with its Pan-Africanist platform proved remarkably successful, spreading from the industrial center of Luderitz to other urban, centers, and then to the countryside”.
Both Tony Emmet and Gregory Pirio acknowledge that the Universal Negro Improvement Association and African Communities League were launched in Luderitz in 1921. The nucleus for the formation of the UNIA branch was constituted by a small group of West Africans and West Indians who had settled in the coastal towns of the territory. The majority of this group was said to be originating from Liberia, the Cameroon’s, Sierra Leone and the Gold Coast and had been brought into Namibia by the Germans before and during World War 1. In 1910…fifty men and a number of women and children were deported from German colony of Kamerun to Luderitz, following mutiny among the Black Schutztruppe in the West Africa colony (Tony Emmet). Some of the West Africans had been brought to Namibia by Woermann Shipping Company.
Towards the end of 1921 the Luderitz branch of UNIA had a membership of 331 and had collected more or less 41 pounds in subscription fees, a huge amount at that time considering the Black population of 2155 in Luderitz. Upon registration each recruit received a ‘Black, Red and Green Rossette’ which worn on the lapel (Gregory Pirio).
The Luderitz UNIA Branch was active in mobilizing the Blacks under one umbrella body. The continued exploitation of Blacks in all its manifestations-politically, socially and economically gave rise to the unity and resistance zeal to these ordinary people. Fritz Headly, its President was always persistent and resilient in providing the Parent Body with material documenting the real situation and used to write letters to the Negro World and was thus instrumental in acquainting Black people throughout the world with the oppressiveness of the South African mandate regime in South West Africa.
In one such letter, he stated (Gregorio Pirio);
‘We are segregated, discriminated, disenfranchised, jim-crowed in cattle trucks, coal boxes, and last but not least, butchered by the other fellow with rifle and machine gun bullets. But what we are dealing with mostly is segregation wholly in its aspects in the former regime of our oppressors the Germans’
GARVEYISM SPREAD TO THE COUNTRYSIDE
The Luderitz division of the UNIA branch was established in Windhoek in October 1921 under the guidance of its President Headly. From the onset what makes the Windhoek Branch of UNIA unique was that the executive of the branch was firmly under the control of local Black leaders.
The local leaders who were prominent in the Windhoek branch were Hosea Kutako, Aaron John Mungunda, Traugott Maharero, and Nikanor Hoveka. Other leaders on the executive committee were Alpheus Harasemab and Franz Hoisemab.
The Windhoek Branch sent out in October 1922 two emissaries-Theodor Hambue and John Mungunda to establish branches of the association in Usakos, Karibib and Okahandja (Gregory Pirio). Headly was also instrumental in the founding of the UNIA Branch in Swakopmund.
Not only were the ideals of Garveyism spreading in Namibia but the Parent Body also got wind of the activities of the UNIA Namibia. The first formal connection between Namibia and Garveyist organization is said to occur in 1922 when a UNIA delegation was sent to Geneva to petition the League of Nations to turn the former German Colonies over to black leadership (Tony Emmet).
Garvey himself was not disappointed or discouraged by the continued ignorance and silence by the League of Nations and continued steadfastly, in a true combative form to support the cause of South West African Blacks. One such example is in reaction to the aerial attacks against the Bondelswarts (in 1922),
Marcus Garvey had declared on the front page of the Negro World;
‘The Hottentots have no aeroplanes, and because of that the Boers and the British can bomb them out of their holes and huts and ultimately subdue them. But around these American cities and this Western World we have many Negroes who can fly in aeroplanes. Why not build some, and when the Hottentots need aeroplanes to combat aeroplanes, why not give them of our technical ability and help them to put over the big job that all of us want done’
Gregory Pirio
It is befitting to mention here that the hallmark of the early phase of the African liberation was the need to unite in the face of common intruders. The unity of purpose, which was so openly provided by Pan-Afrikanism in the form of UNIA’s ideological nexus, in action for change, heralded the birth of the Modern Namibian Nationalism, giving rise to the emergence of nationalist organizations in the late 1950s and early 1960s.
PAN-AFRIKANISM IN NAMIBIA TODAY
Namibia gained its independence on the 21st of March 1990, ushering in a new wave of democracy and nation-building process. Indeed, the last colony on the African continent had become part of the international community. The challenge for the SWAPO leadership was now to transform the economy which was beset by a myriad of contradictions and inequalities into a modern economy, which is able to respond to the challenges faced by the people. The SWAPO Party government not only concentrated on transforming the education system but also provided the much needed political space, where young people, the majority of them who have not witness war could innovate with new ideas and ideologies.
It was during such time that the Pan-African Students Society (PASS) was formed in 1994 at the University of Namibia by the political science students to enhance the process of dialectics. According to Joshua Kaumbi, the Chairperson of PASS from 1998/9 the aim of the student society was to ‘promote African values and morals; acknowledge and honour the contribution of African men and women towards the advancement of the Pan-African ideas; to organize public lectures and to undertake research on issues affecting Africans at home and in the Diaspora’ (The African Origin of Civilization and the Destiny of Africa: 2000).
PASS was amongst the most vibrant and vocal societies on the campus. It held numerous public lectures and seminars on topics such as Global Politics, International Terrorism, Privatisation of Higher Education etc. It also hoisted the AU flag on the Unam campus. It brought in High Commissioners, Leading African intellectuals and Pan-Afrikan Activists. One memorable event is the co-hosting of the ‘Land Question’ seminar workshop with The Caucus Political Science Club of the University of Namibia in 2000. It was fully attended by high level student segments and High Commissioners from both Britain and Zimbabwe, and agricultural unions.
It was amidst this euphoria that student leaders such as Joshua Kaumbi, Ben Uugwanga and John Pangech decided to organize a first-ever Pan-Afrikan Conference in an independent Namibia together with the resourceful Pan-Afrikanist like the current Prime Minister Cde. Nahas Angula, Cde. Bankie F. Bankie, a devoted Nkrumahist, and Cde. Utoni Nujoma.
‘The African Origin of Civilisation and the Destiny of Africa’ conference was held at the Safari Hotel conference complex, in Windhoek, 24 May 1999 on the eve of the OAU day. This conference attracted a high level political segment, students, and African academics such Prof KK Prah, Dani Nabudere of the Du Bois/Diop Center in Uganda, and Malegapuru Makgoba, amongst others.
After this watershed conference, which was aired live both on NBC TV and Radio, the resolution was then taken to establish a Pan-Afrikan Center in Namibia, which shall mobilize, propagate and disseminate the ideals of Pan-Afrikanism. It was in this collective spirit that the Pan-Afrikan Center of Namibia was established with its first Chairperson being Uazuva Kaumbi. During his tenure PACON has tried rudimentary to attract academics from Diaspora such as Prof. Horace Campbell, Runoko Rashidi. To date the only and probably the biggest project of PACON has been the movie ‘Namibia: The Struggle for Liberation’.
In the year 2005, PASS has also organized a historic first of its kind 17th All Afrika Students Conference (AASC) at the University of Namibia, in smart partnership with Unam, NANSO and National Youth Council. Previously, All Afrika Students Conferences used to take place only at the Caribbean Universities, Canada and the United States of America. Therefore, PASS’s Conference was the real attempt at bringing the students from the Diaspora and Continent to engage on matters of mutual consent. It also tried to harbour notable Pan-Afrikanist such as Omali Yashitela, Chairperson of the Global Afrikan Congress Cikiah Thomas, and Kalenjin.
DID PACON KILL PAN-AFRIKANISM IN NAMIBIA?
This is a question that has been posed because there are serious concerns particularly amongst those who used to frequent the center during its formative years that the Center and more importantly the ideology of Pan-Afrikanism is under threat. In raising this question, we are keenly conscious of the dedication and hard work of those entrusted with the responsibility of PACON although on part-time basis. It is not to be understood that our take is against an individual person because Pan-Afrikanism is beyond that.
In our view, PACON in its entirety was supposed to be a Center for Pan-Afrikan education, teaching, studying, research and preservation of Afrikan history, culture and religion throughout the 13 Regions and beyond.
PACON’s rallying point and purpose was to teach the rich and diverse history and heritage of Afrikan people and their immense contribution to humanity. It should also touch on subjects as diverse as contemporary Afrikan economics and politics, religion, astronomy and science.
PACON as an Afrikan centered institution in Namibia was and is able to organize seminars and presentations to bring much needed educational material to the attention of local people as well as Afrikan people from the Diaspora who on a visit to Namibia should make it their mission to go to PACON, to learn more about their Afrikan culture and heritage. PACON is also important in the sense that it is the only institution of its type in Namibia since 1999/2000 to occupy a Pan-Afrikan agenda and is strategic to offer counter ideology academically, via research to the new anti-establishment organizations and other non-progressive counter revolutionaries. It must also be added that the success of PACON ought only not to be the preserve of Government but indeed it is the Center that our corporate citizens should be availing all the necessary resources to including financial and material support.
The role which PACON has played in the production of Namibia’s first ever internationally acclaimed film based on the life of our National Hero, H.E. Cde. Sam Nujoma, an icon of the Namibian Liberation Struggle, is commendable. However, above all and unfortunately, beyond the film, the activities of PACON have remained largely dormant in the last five years or so. For example, in the year 2006, there was only one Public Lecture that was initiated by our colleague Cde. Henny Seibeb, namely the Annual Sam Nujoma Public Lecture, which was eventually launched by the Founding Father, H.E. Cde. Sam Nujoma.
It is also notable that during the launch of the Annual Sam Nujoma Public Lecture, the Afro-Voice magazine was announced and even launched by the Founding Father with the promised that it shall be an ongoing magazine but up to date nothing came of it and Namibians are still waiting for the publication of the second edition. It is a sordid state of affairs that if we are not vigilant it will be possible that PACON may soon be infiltrated by neo-colonial agents who are hell-bent on decapacitating the institution from inside with the sole aim of surrendering it to the counter-revolutionaries and hogwash voodoo academics.
Today PACON is not able to command the space for which it was created for. It appears also that PACON, or perhaps some individuals, have made the organization to take a complete U-Turn against the ideals of Pan-Afrikanism and attacks its democratic kith and kin, and it seems at present to feed the neo-liberals and other moonlighting political projects, with vital information on our strategy and tactics, which cannot even offer a viable alternative to our people.
It is our wish and hope that the line Ministry and the Pan-Afrikan Students Society (PASS) through the Patron of PACON and other stakeholders would leave no stone unturned in realizing the patriotic ideals of Pan-Afrikanism within the context of Namibia. We call upon the students of the University of Namibia to register in their thousands and rally behind PASS in order to realize this vision.
A worldwide look throughout history will reveal the crucial involvement of students in sparking positive changes. Their success is due to the unique position that they hold in society. Students, with their exposure to wide-ranging information and access to educational tools and resources are better able to develop an understanding of the world lacking among the masses. Students, too, are in a unique position because they, for the most part, have not yet committed themselves to their career jobs. Kwame Ture stated in an address entitled, “Education as a Tool for Liberation”, that the purpose of education is “to lead one out of problems”. Once armed with the educational tools and an understanding of the problem as well as the solution, the student is prepared to use his or her youthful energy to unite with others and struggle for the betterment of all.
The students must engage in the new Pan-Afrikanism of the twenty-second century by taking a progressive stand on environmental issues and state of the world’s ecology and climate change. They must address the utilization of the natural resources of the world; our reliance on petro-chemicals and carbon-based technologies which foul the air and pollute our water; and storage of toxic wastes which shorten our lives of our children.
The Pan-Afrikan Students Society must, in a nutshell, remember that Pan-Afrikanism remains as an essential democratic vision, to deconstruct and uproot the inequalities of racism; to challenge the unpopular capitalist “New World Order” represented by the IMF, the Economic Hit Men and World Bank. Let the former student activists of PASS call a re-union to revitalize this once glorious society and craft its niche.
It is within this context that we are issuing a clarion call to all notable Pan-Afrikanist to mobilize in order to hasten the Pan-Afrikan agenda, amidst the negrophobic attacks that we are witnessing today in South Africa, the ethnic conflicts in Kenya, the derailment of peoples plan to implement emancipatory projects by the Western implanted agents in our eco-systems (economic) and voodoo economic planning by Western consultants to set us back. We must never capitulate and shall resist any attempt to negate us from the revolutionary journey of Pan-Afrikanism.
THE WAY FORWARD: PAN AFRICANISM
In our view, all African countries and peoples must institutionalize Pan-Afrikanism in all facets of their lives. It should also include the deliberate gestures by African leaders (Presidents, former Presidents, Ministers, former Ministers, Permanent Secretaries, CEOs, MDs, Traditional Leaders, Musicians, Artists, etc) to become disciples of this Pan-Afrikanism gospel and for ordinary African peasants to be afforded the opportunity to travel Africa by attending AU or SADC summits etc.
In individual countries it also means that efforts by various African governments should include allowing the people from the north, south, west and east in each country to be on cultural exchanges within the country in the form of Pan African Bus or Cultural Libraries and so forth.
In conclusion, we find it instructive to once more borrow from Motsoko Pheko’s analysis of Pan-Afrikanism in which he draws attention to the lecture of a prominent Nigerian political scientist who reminded participants at the fifth Pan-African Colloquium in Ghana of the historical context of the 'European Renaissance', from which the so-called 'African renaissance' is trying to borrow and transpose its rationale. He pointed out that the 'European Renaissance' was the foundation of slavery, colonialism and racism. Africa has nothing to gain from this decadence, which was responsible for the worst holocaust of the African people in memory.
The inheritors of this inhuman 'renaissance' are still working hard to perpetuate the holocaust of the African people and the underdevelopment of Africa, which they inflicted through slavery, colonialism, apartheid and racism. Today these forces have their Pan-Europeanism through their European Union, making them a powerful economic bloc. They are integrating socially and politically, and working for a borderless Europe.
On the other hand, Africa is wallowing in the quagmire of underdevelopment, poverty, endless border wars, economic domination and the dictatorship of the International Monetary Fund and the World Bank. This is because African leaders are dragging their feet on the implementation of Pan-Afrikanism and have made Africa a perpetual beggar of foreign 'aid'. Some of these leaders have become agents of neo-liberalism and neo-colonialism, whose instrument is 'globalisation'. Globalisation is just a new form of recolonising the African continent. There will continue to be an ideological and intellectual crisis in the African world until Africans understand Pan-Afrikanism, its value and benefits, and apply it to their many problems.
These include 'foreign debts', reparations, repatriation of African intellectual property from the museums of Europe, lack of continental railroads and air routes, intra-trade, communication and technological development among the African people and states.
The triumph of Pan-Afrikanism is the only way Africans can survive the foreign onslaught and live as a truly liberated people, will come out of the sweat and blood of the African people themselves.
As Dr. Kwame Nkrumah put it:
“Only a united Africa can redeem its past glory, renew and reinforce its strength for the realisation of its destiny. We are today the richest and yet the poorest of continents, but in unity our continent could smile in a new era of prosperity and power.”
Panafricanism en Namibie : Henny Seibeb, Elijah T Ngurare, Clinton Swartbooi
Automatically translated into French thanks to WorldLingo
Cette semaine j'ai le plaisir de signaler un invité de morceau écrit par trois amis et associés étroits tous de qui avaient joué un rôle dans re-enegesing le paysage politique et Panafrican pensant en Namibie.
Ce dans ma vue est un morceau opportun du fait la Namibie doit faire beaucoup d'âme recherchant dans sa tentative de se définir dans le large contexte du projet de la « une Afrique ».
Le `I prient de diriger votre attention vers l'Afrique : Je sais qu'en quelques années je serai coupé dans ce pays, qui est maintenant ouvert : Ne le laissez pas être fermé encore ! Je vais de nouveau à l'Afrique essayer de faire un chemin ouvert pour le commerce et le christianisme ; vous menez à bien les travaux qui I commencé. Je laisse le travail qui I commencé. Je le laisse avec toi'
David Livingstone, Missionnaire-Explorateur européen
« Le missionnaire dit que nous sommes les enfants de Dieu comme nos frères blancs….mais regard juste à nous. Les chiens, esclaves, plus mauvais que des babouins sur les roches ..... qui est comment vous nous traitez »
un Herero à un colon allemand
« les hottentots n'ont aucun avion, et en raison de celui les Boers et les Anglais peuvent les bombarder hors de leurs trous et huttes et finalement les soumettre. Mais autour de ces villes américaines et de ce monde occidental nous avons beaucoup de nègres qui peuvent voler dans des avions. Pourquoi pas la construction certains, et quand les hottentots a besoin d'avions pour combattre des avions, pourquoi ne pas les donner de notre capacité technique et ne pas les aider à mettre au-dessus du grand travail que tous les nous veulent » Marcus
fait Garvey
en employant ces citations, il ne sont pas notre intention de rouvrir les blessures du passé, mais dans notre vue, ces blessures n'ont pas encore guéri complètement parce que le bandage continue à être coupé par les réalités du rapport entre la course de maître de `contre la course slave'. Nous nous rendons compte de la sensibilité de cette caractérisation mais jugeant le comportement de la notre Afrique moderne à mesure que différents états et personnes, là augmente l'évidence pour justifier la dominance de la course de maître de `' et de son assujettissement de la course slave de `'. Les attaques negrophobic en Afrique du Sud aussi bien que le Kenya sont des exemples qui tandis que nous abattons nous-mêmes excédent panent de la table de capitaliste, le néo--colonisers européen restent dans la commande de nos moyens de production, de nos économies et de prix des matières premières stratégiques d'Africain. Dans ce morceau d'opinion, nous arguons du fait que la seule manière pratique et réaliste pour nous comme peuple et continent vraiment de se libérer des dispositifs d'accrochage mentaux du colonialisme et de regagner notre autodétermination vraie et indépendance économique est par la Casserole-Afrikanism.
Clairement, depuis l'arrivée d'Européens en Afrique, notre continent et personnes n'ont pas su la vraies paix, stabilité et tranquilité. Au lieu de cela au lieu de la paix est venue la guerre, au lieu de la stabilité est venue le schéma des frontières coloniales arbitraires (en 1884-5) et au lieu de la tranquilité est venue esclavage, racisme et colonialisme.
Les africains ont été exportés et ont vendu sous le nom de produits en Europe, l'Amérique du Nord, l'Amérique du Sud et Caraïbes. La constitution des Etats-Unis d'Amérique a même déclaré un Africain en tant qu'étant 3/5 d'un être humain. En effet, cet holocauste africain a commencé par la Renaissance européenne de `' en Italie en 1400 et depuis lors l'esclavage, le colonialisme et le racisme avaient ravagé le continent africain et ses personnes pendant des siècles. C'était le commerce et le colonialisme slaves transatlantiques qui ont détruit l'Afrique et sous-développé il. En son livre « comment l'Europe Afrique sous-développée », DR Walter Rodney donne une image vive de cette tragédie africaine. L'esclavage et le colonialisme ont été rendus possible par la prétendue Renaissance européenne. Les auteurs de cette Renaissance ont employé la boussole et la poudre. Ces inventions chinoises pour des buts pacifiques ont été employées par Européen pour voler la terre et la richesse des Africains.
Il était en raison de ceci que les chefs visionnaires de la descente africaine ont préconisé que tous les Africains - là où ils pourraient être - devraient unir à l'esclavage, au colonialisme et au racisme de fin. En raison de ces événements les personnes africaines dans le monde entier ont commencé à se rendre compte qu'elles ont fait face à des problèmes communs (esclavage, colonisation, et racisme), et qu'il serait à leur avantage à travailler ensemble dans un effort de résoudre ces problèmes. Cette réalisation ont sorti les conférences africaines de casserole de 1900 (Londres), 1919 (Paris), 1921 (Londres, Bruxelles, Paris), 1923 (Londres), 1927 (New York), et le dernier fonctionnaire un était dans les années 40.
Pendant que Motsoko Pheko précise en son article dans Sowetan (1999), filtrez Afrikanism est un mouvement a commencé en 1776, cependant, le cinquième congrès Casserole-Africain tenu à Manchester, Angleterre, dans la Casserole-Afrikanism avancée par 1945 et appliqué lui au decolonisation du continent africain politiquement. Quelques chefs africains impliqués dans cette cause noble étaient les géants tels que Kwame Nkrumah, le William du Bois, le Jomo Kenyatta, le Robert Sobukwe et le Patrice Lumumba. En d'autres termes, la « Casserole-Afrikanism inclut la coopération intellectuelle, politique et économique qui devrait mener à l'unité politique de l'Afrique. L'alternative Casserole-Africaine fournit un cadre pour l'unité africaine. » Elle stimule également le changement radical des structures coloniales de l'économie, et l'exécution d'une stratégie introspective de production et de développement. Il réclame l'unification des marchés financiers, de l'intégration économique, d'une nouvelle stratégie pour l'accumulation capitale initiale et de la conception d'une nouvelle carte politique pour l'Afrique. L'Afrique contemporaine est assaillie avec des difficultés enracinées dans son incapacité d'unir territorialement. Les conséquences ont été des économies nationales incapables de se développer en raison des raisons géographiques, économiques et politiques.
Nous devons accepter cette vérité, et la prenons en tant que notre devoir principal, si la restauration de l'Afrique est de devenir une réalité. Aujourd'hui nous avons des devises et des passeports qui nous identifient prétendument les uns des autres. Pourtant nos devises perdent leurs valeurs aux frontières où nous nous rendons volontairement à la puissance de l'euro et du dollar américain. Nos passeports nationaux sont employés pour limiter les mouvements des Africains mais pas d'Européens et des Anglo-Saxon d'Amérique et ailleurs.
Il est impératif de citer Pheko autre quand il déclare que « les frontières artificielles qui séparent les territoires nationaux dans la région sont séparatives des personnes unies par l'histoire et séparatives des régions unies par géographie dans la mesure où elles sont le sujet des conflits et sont en conflit entre les Etats africains. SADC doit essayer d'obtenir une communauté qui dépasse le niveau économique et essaye d'obtenir l'unification territoriale et politique de l'Afrique. C'est la seule manière pour que le continent devienne une grande puissance moderne. C'est la seule protection contre le néo--libéralisme et la mondialisation. La »
Casserole-Afrikanism exige que la richesse de l'Afrique soit employée pour l'avantage, l'upliftment, le développement et le plaisir des africains. La Casserole-Afrikanism est un système de partager équitablement la nourriture, l'habillement, les maisons, l'éducation, les soins de santé, la richesse, la terre, le travail, la sécurité de la vie et le bonheur. La Casserole-Afrikanism est le privilège des africains de s'aimer et de se donner et leur respect et préférence de mode de vie. En d'autres termes il ne devrait y avoir aucun besoin de vendre les poupées blanches dans les voisinages principalement noirs ou des pays parce que de telles poupées ne sont pas faites dans l'image des Africains mais d'Européens. La seule fenêtre hors de cet esclavage dont on a pris soi-même la responsabilité est Casserole-Afrikanism. Les problèmes courants de l'Afrique sont donc néo--esclavage, néo--racisme, néo--colonialisme, mondialisation et néo--ségrégation de `'. Ainsi pourquoi Casserole-Afrikanism, parce qu'elle a été développée par les disciples africains exceptionnels, les scientifiques politiques, les historiens et les philosophes vivant en Afrique et la Diaspora. Il a été conçu dans l'utérus de l'Afrique. C'est un produit fabriqué en Afrique par Africans. La Casserole-Afrikanism est la vision la plus ancienne en Afrique. Aucune autre idéologie n'a intellectuellement avec succès défié la Casserole-Afrikanism. En d'autres termes, nous n'avons pas besoin des universitaires de noix de coco de `aujourd'hui qui l'extérieur noir de sembler mais blanc à l'intérieur, NON, nous a besoin de disciples africains véritables, les scientifiques politiques, des historiens et des philosophes vivant dedans et la Diaspora pour fournir un salut des idéaux Afro-centraux embrassés par de grands visionnaires africains des yesteryears.
PAN-AFRIKANISM EN NAMIBIE HIER
les guerres nationales de résistance de 1904-05 a certainement eu un effet durable sur le style de vie et les vues du peuple autochtone concernant des blancs en Namibie en termes d'unité et solidarité. Depuis le soulèvement populaire par Hereros et Namas a été écrasé brutalement par le commando de Lothar Von Trotha's, plusieurs des chefs indigènes ont été forcés de signer des traités de protection et rendus aux forces impériales allemandes.
À partir de juillet 1915, le régime sud-africain a assuré la commande du territoire namibien d'Allemagne, finissant 30 ans de règle coloniale allemande. Bien qu'il y ait eu un changement de régime d'un maître à l'autre, les politiques accablantes demeurent en grande partie inchangées. Entre la résistance 1920 et 1925 contre la règle coloniale a assumé une variété d'unparallel de formes dans l'histoire namibienne (Emmet élégant).
Cette période sont témoin également de l'apparition de nouvelles formes d'organismes politiques et de rives idéologiques qui ont dépassé des divisions pré-coloniales et ont commencé à étendre une base pour l'unité nationale. Parmi les divers organismes qui ont été établis étaient l'association universelle d'amélioration de nègre (UNIA), le syndicat industriel et commercial (ICU), l'organisation de africains (APO) et le congrès national du Sud-Ouest africain (SWANC). Emmet élégant note que « UNIA avec sa plateforme de Casserole-Africanist a été remarquablement couronné de succès, écartant du centre industriel de Luderitz à autre urbain, des centres, et puis à la campagne ».
Emmet élégant et Gregory Pirio reconnaissent que l'association universelle d'amélioration de nègre et la ligue africaine des Communautés ont été lancées dans Luderitz en 1921. Le noyau pour la formation de la branche d'UNIA a été constitué par un petit groupe d'Africains occidentaux et d'Indiens occidentaux qui avaient arrangé dans les villes côtières du territoire. On a dit que provient du Libéria, du Cameroun, de la Sierra Leone et de la côte d'or et avait été introduit la majorité de ce groupe dans la Namibie par les Allemands avant et pendant la guerre mondiale 1. En 1910… cinquante hommes et un certain nombre des femmes et des enfants ont été expulsés de la colonie allemande de Kamerun à Luderitz, après révolte parmi le Schutztruppe noir dans la colonie occidentale de l'Afrique (Emmet élégant). Certains des Africains occidentaux avaient été apportés en Namibie par Woermann Shipping Company.
Vers la fin de 1921 la branche de Luderitz d'UNIA a eu une adhésion de 331 et avait rassemblé plus ou moins 41 livres dans des honoraires d'abonnement, une quantité énorme à ce moment-là considérant la population noire de 2155 dans Luderitz. Lors de l'enregistrement chaque recrue a reçu un Rossette de noir de `, rouge et vert' qui porté sur le revers (Gregory Pirio).
La branche de Luderitz UNIA était en activité en mobilisant les noirs au-dessous de un corps de parapluie. L'exploitation continue des noirs dans toutes ses manifestations-politique, socialement et économiquement a provoqué l'unité et l'ardeur de résistance à ces gens du commun. Fritz Headly, son président était toujours persistant et résilient en fournissant au corps de parent la matière documentant la vraie situation et employée pour écrire des lettres au monde de nègre et était ainsi instrumental en mettant au courant les personnes noires dans le monde entier du caractère accablant du régime sud-africain de mandat au Sud-Ouest africain.
Dans une telle lettre, il a énoncé (Gregorio Pirio) ;
`Nous sommes isolés, distingué, privé des droits civiques, jim-rappelé dans des wagons à bestiaux, boîtes de charbon, et enfin et surtout, envoyées à la boucherie par l'autre camarade avec fusillez et des balles de mitrailleuse. Mais ce que nous traitons la plupart du temps est la ségrégation complètement dans ses aspects dans l'ancien régime de nos oppresseurs DIFFUSION de GARVEYISM
des Allemands' À LA CAMPAGNE que
la division de Luderitz de la branche d'UNIA a été établie dans Windhoek en octobre 1921 sous les conseils de son Président Headly. Du début ce qui fait la branche de Windhoek d'UNIA unique était que le directeur de la branche était fermement sous la commande des chefs noirs locaux.
Les chefs locaux qui étaient en avant dans la branche de Windhoek étaient Hosea Kutako, Aaron John Mungunda, Traugott Maharero, et Nikanor Hoveka. D'autres chefs sur le comité de direction étaient Alpheus Harasemab et Franz Hoisemab.
La branche de Windhoek envoie en octobre 1922 deux émissaires-Theodor Hambue et John Mungunda pour établir des branches de l'association dans Usakos, Karibib et Okahandja (Gregory Pirio). Headly était également instrumental dans la fondation de la branche d'UNIA dans Swakopmund.
Étaient non seulement les idéaux de Garveyism s'étendant en Namibie mais le corps de parent vent également obtenu des activités de l'UNIA Namibie. On dit que le premier raccordement formel entre l'organisation de la Namibie et du Garveyist se produit en 1922 où une délégation d'UNIA a été envoyée à Genève à la pétition la ligue des nations pour faire tourner les anciennes colonies allemandes à la conduite noire (Emmet élégant).
Garvey lui-même n'a pas été déçu ou a été découragé par l'ignorance et le silence continus par la ligue des nations et pas continué immuablement, sous une véritable forme combative pour soutenir la cause des noirs africains occidentaux du sud. Un tel exemple est dans la réaction aux attaques aériennes contre le Bondelswarts (en 1922),
Marcus que Garvey avait déclaré sur la page plan du monde de nègre ;
Le `les hottentots n'ont aucun avion, et en raison de celui les Boers et les Anglais peuvent les bombarder hors de leurs trous et huttes et finalement les soumettre. Mais autour de ces villes américaines et de ce monde occidental nous avons beaucoup de nègres qui peuvent voler dans des avions. Pourquoi pas construction certains, et quand les hottentots ont besoin d'avions pour combattre des avions, pourquoi ne pas les donner de notre capacité technique et ne pas les aider à mettre au-dessus du grand travail que tous les nous veulent' Gregory
fait Pirio
il conviennent pour mentionner ici que le cachet de la phase tôt de la libération africaine était la nécessité d'unir face aux intrus communs. L'unité du but, qui a été tellement ouvrir fourni par Casserole-Afrikanism sous forme de connexion idéologique d'UNIA, dans l'action pour le changement, a annoncé la naissance du nationalisme namibien moderne, provoquant l'apparition des organismes nationalistes vers la fin des années 50 et du début des années soixante.
PAN-AFRIKANISM EN NAMIBIE AUJOURD'HUI
Namibie a gagné son indépendance sur la 21ème du mars 1990, déclenchant une nouvelle vague de démocratie et de processus de nation-bâtiment. En effet, la dernière colonie sur le continent africain a eu la partie devenue de la communauté internationale. Le défi pour la conduite de SWAPO était maintenant de transformer l'économie qui a été assaillie par une myriade de contradictions et les inégalités dans une économie moderne, qui peut relever les défis ont faites face par le peuple. Le gouvernement de partie de SWAPO non seulement concentré sur transformer le système d'éducation mais également fourni l'espace politique si nécessaire, où les jeunes, la plupart d'entre eux qui n'ont pas la guerre de témoin pourraient innover avec de nouvelles idées et idéologies.
Il avait lieu pendant une telle heure que la société Casserole-Africaine d'étudiants (PASSAGE) a été formée en 1994 à l'université de la Namibie par les étudiants politiques de la science pour augmenter le processus de la dialectique. Selon Joshua Kaumbi, le président du PASSAGE de 1998/9 du but de la société d'étudiant était au `favorisent des valeurs et des morales africaines ; reconnaissez et honorez la contribution des hommes et des femmes africains vers l'avancement des idées Casserole-Africaines ; pour organiser des conférences publiques et pour entreprendre la recherche sur des questions affectant des Africains à la maison et dans la Diaspora' (l'origine africaine de la civilisation et le destin de l'Afrique : 2000).
Le PASSAGE était parmi les sociétés les plus vibrantes et les plus vocales sur le campus. It held numerous public lectures and seminars on topics such as Global Politics, International Terrorism, Privatisation of Higher Education etc. It also hoisted the AU flag on the Unam campus. It brought in High Commissioners, Leading African intellectuals and Pan-Afrikan Activists. One memorable event is the co-hosting of the ‘Land Question’ seminar workshop with The Caucus Political Science Club of the University of Namibia in 2000. It was fully attended by high level student segments and High Commissioners from both Britain and Zimbabwe, and agricultural unions.
It was amidst this euphoria that student leaders such as Joshua Kaumbi, Ben Uugwanga and John Pangech decided to organize a first-ever Pan-Afrikan Conference in an independent Namibia together with the resourceful Pan-Afrikanist like the current Prime Minister Cde. Nahas Angula, Cde. Bankie F. Bankie, a devoted Nkrumahist, and Cde. Utoni Nujoma.
‘The African Origin of Civilisation and the Destiny of Africa’ conference was held at the Safari Hotel conference complex, in Windhoek, 24 May 1999 on the eve of the OAU day. This conference attracted a high level political segment, students, and African academics such Prof KK Prah, Dani Nabudere of the Du Bois/Diop Center in Uganda, and Malegapuru Makgoba, amongst others.
After this watershed conference, which was aired live both on NBC TV and Radio, the resolution was then taken to establish a Pan-Afrikan Center in Namibia, which shall mobilize, propagate and disseminate the ideals of Pan-Afrikanism. It was in this collective spirit that the Pan-Afrikan Center of Namibia was established with its first Chairperson being Uazuva Kaumbi. During his tenure PACON has tried rudimentary to attract academics from Diaspora such as Prof. Horace Campbell, Runoko Rashidi. To date the only and probably the biggest project of PACON has been the movie ‘Namibia: The Struggle for Liberation’.
In the year 2005, PASS has also organized a historic first of its kind 17th All Afrika Students Conference (AASC) at the University of Namibia, in smart partnership with Unam, NANSO and National Youth Council. Previously, All Afrika Students Conferences used to take place only at the Caribbean Universities, Canada and the United States of America. Therefore, PASS’s Conference was the real attempt at bringing the students from the Diaspora and Continent to engage on matters of mutual consent. It also tried to harbour notable Pan-Afrikanist such as Omali Yashitela, Chairperson of the Global Afrikan Congress Cikiah Thomas, and Kalenjin.
DID PACON KILL PAN-AFRIKANISM IN NAMIBIA?
This is a question that has been posed because there are serious concerns particularly amongst those who used to frequent the center during its formative years that the Center and more importantly the ideology of Pan-Afrikanism is under threat. In raising this question, we are keenly conscious of the dedication and hard work of those entrusted with the responsibility of PACON although on part-time basis. It is not to be understood that our take is against an individual person because Pan-Afrikanism is beyond that.
In our view, PACON in its entirety was supposed to be a Center for Pan-Afrikan education, teaching, studying, research and preservation of Afrikan history, culture and religion throughout the 13 Regions and beyond.
PACON’s rallying point and purpose was to teach the rich and diverse history and heritage of Afrikan people and their immense contribution to humanity. It should also touch on subjects as diverse as contemporary Afrikan economics and politics, religion, astronomy and science.
PACON as an Afrikan centered institution in Namibia was and is able to organize seminars and presentations to bring much needed educational material to the attention of local people as well as Afrikan people from the Diaspora who on a visit to Namibia should make it their mission to go to PACON, to learn more about their Afrikan culture and heritage. PACON is also important in the sense that it is the only institution of its type in Namibia since 1999/2000 to occupy a Pan-Afrikan agenda and is strategic to offer counter ideology academically, via research to the new anti-establishment organizations and other non-progressive counter revolutionaries. It must also be added that the success of PACON ought only not to be the preserve of Government but indeed it is the Center that our corporate citizens should be availing all the necessary resources to including financial and material support.
The role which PACON has played in the production of Namibia’s first ever internationally acclaimed film based on the life of our National Hero, H.E. Cde. Sam Nujoma, an icon of the Namibian Liberation Struggle, is commendable. However, above all and unfortunately, beyond the film, the activities of PACON have remained largely dormant in the last five years or so. For example, in the year 2006, there was only one Public Lecture that was initiated by our colleague Cde. Henny Seibeb, namely the Annual Sam Nujoma Public Lecture, which was eventually launched by the Founding Father, H.E. Cde. Sam Nujoma.
It is also notable that during the launch of the Annual Sam Nujoma Public Lecture, the Afro-Voice magazine was announced and even launched by the Founding Father with the promised that it shall be an ongoing magazine but up to date nothing came of it and Namibians are still waiting for the publication of the second edition. It is a sordid state of affairs that if we are not vigilant it will be possible that PACON may soon be infiltrated by neo-colonial agents who are hell-bent on decapacitating the institution from inside with the sole aim of surrendering it to the counter-revolutionaries and hogwash voodoo academics.
Today PACON is not able to command the space for which it was created for. It appears also that PACON, or perhaps some individuals, have made the organization to take a complete U-Turn against the ideals of Pan-Afrikanism and attacks its democratic kith and kin, and it seems at present to feed the neo-liberals and other moonlighting political projects, with vital information on our strategy and tactics, which cannot even offer a viable alternative to our people.
It is our wish and hope that the line Ministry and the Pan-Afrikan Students Society (PASS) through the Patron of PACON and other stakeholders would leave no stone unturned in realizing the patriotic ideals of Pan-Afrikanism within the context of Namibia. We call upon the students of the University of Namibia to register in their thousands and rally behind PASS in order to realize this vision.
A worldwide look throughout history will reveal the crucial involvement of students in sparking positive changes. Their success is due to the unique position that they hold in society. Students, with their exposure to wide-ranging information and access to educational tools and resources are better able to develop an understanding of the world lacking among the masses. Students, too, are in a unique position because they, for the most part, have not yet committed themselves to their career jobs. Kwame Ture stated in an address entitled, “Education as a Tool for Liberation”, that the purpose of education is “to lead one out of problems”. Once armed with the educational tools and an understanding of the problem as well as the solution, the student is prepared to use his or her youthful energy to unite with others and struggle for the betterment of all.
The students must engage in the new Pan-Afrikanism of the twenty-second century by taking a progressive stand on environmental issues and state of the world’s ecology and climate change. They must address the utilization of the natural resources of the world; our reliance on petro-chemicals and carbon-based technologies which foul the air and pollute our water; and storage of toxic wastes which shorten our lives of our children.
The Pan-Afrikan Students Society must, in a nutshell, remember that Pan-Afrikanism remains as an essential democratic vision, to deconstruct and uproot the inequalities of racism; to challenge the unpopular capitalist “New World Order” represented by the IMF, the Economic Hit Men and World Bank. Let the former student activists of PASS call a re-union to revitalize this once glorious society and craft its niche.
It is within this context that we are issuing a clarion call to all notable Pan-Afrikanist to mobilize in order to hasten the Pan-Afrikan agenda, amidst the negrophobic attacks that we are witnessing today in South Africa, the ethnic conflicts in Kenya, the derailment of peoples plan to implement emancipatory projects by the Western implanted agents in our eco-systems (economic) and voodoo economic planning by Western consultants to set us back. We must never capitulate and shall resist any attempt to negate us from the revolutionary journey of Pan-Afrikanism.
THE WAY FORWARD: PAN AFRICANISM
In our view, all African countries and peoples must institutionalize Pan-Afrikanism in all facets of their lives. It should also include the deliberate gestures by African leaders (Presidents, former Presidents, Ministers, former Ministers, Permanent Secretaries, CEOs, MDs, Traditional Leaders, Musicians, Artists, etc) to become disciples of this Pan-Afrikanism gospel and for ordinary African peasants to be afforded the opportunity to travel Africa by attending AU or SADC summits etc.
In individual countries it also means that efforts by various African governments should include allowing the people from the north, south, west and east in each country to be on cultural exchanges within the country in the form of Pan African Bus or Cultural Libraries and so forth.
In conclusion, we find it instructive to once more borrow from Motsoko Pheko’s analysis of Pan-Afrikanism in which he draws attention to the lecture of a prominent Nigerian political scientist who reminded participants at the fifth Pan-African Colloquium in Ghana of the historical context of the 'European Renaissance', from which the so-called 'African renaissance' is trying to borrow and transpose its rationale. He pointed out that the 'European Renaissance' was the foundation of slavery, colonialism and racism. Africa has nothing to gain from this decadence, which was responsible for the worst holocaust of the African people in memory.
The inheritors of this inhuman 'renaissance' are still working hard to perpetuate the holocaust of the African people and the underdevelopment of Africa, which they inflicted through slavery, colonialism, apartheid and racism. Today these forces have their Pan-Europeanism through their European Union, making them a powerful economic bloc. They are integrating socially and politically, and working for a borderless Europe.
On the other hand, Africa is wallowing in the quagmire of underdevelopment, poverty, endless border wars, economic domination and the dictatorship of the International Monetary Fund and the World Bank. This is because African leaders are dragging their feet on the implementation of Pan-Afrikanism and have made Africa a perpetual beggar of foreign 'aid'. Some of these leaders have become agents of neo-liberalism and neo-colonialism, whose instrument is 'globalisation'. Globalisation is just a new form of recolonising the African continent. There will continue to be an ideological and intellectual crisis in the African world until Africans understand Pan-Afrikanism, its value and benefits, and apply it to their many problems.
These include 'foreign debts', reparations, repatriation of African intellectual property from the museums of Europe, lack of continental railroads and air routes, intra-trade, communication and technological development among the African people and states.
The triumph of Pan-Afrikanism is the only way Africans can survive the foreign onslaught and live as a truly liberated people, will come out of the sweat and blood of the African people themselves.
As Dr. Kwame Nkrumah put it:
“Only a united Africa can redeem its past glory, renew and reinforce its strength for the realisation of its destiny. We are today the richest and yet the poorest of continents, but in unity our continent could smile in a new era of prosperity and power.”
Panafricanism en Namibia: Henny Seibeb, Elijah T Ngurare, Clinton Swartbooi
Automatically translated into Spanish thanks to WorldLingo
Esta semana tengo el placer de fijar a una huésped del pedazo escrita por tres amigos y asociados cercanos todos de quién han estado desempeñando un papel en re-enegesing el paisaje político y Panafrican que pensaba en Namibia.
Esto en mi opinión es un pedazo oportuno en que Namibia necesita hacer mucha alma que busca en su tentativa de definirse en el amplio contexto del proyecto de “una África”.
El `I pide para dirigir su atención a África: Sé que en algunos años me cortarán en ese país, que está abierto ahora: ¡No lo deje ser cerrado otra vez! Voy de nuevo a África a intentar hacer una trayectoria abierta para el comercio y el cristianismo; usted realiza el trabajo que I comenzado. Dejo el trabajo que I comenzado. Lo dejo con usted'
David Livingstone, Misionario-Explorador europeo
“El misionario dice que somos los niños del dios como nuestros hermanos blancos….pero mirada justa en nosotros. Los perros, esclavos, peores que babuinos en las rocas ..... que es cómo usted nos trata”
un Herero a un colono alemán
“los Hottentots no tienen ningún avión, y debido a ése los Boers y los Británicos pueden bombardearlo fuera de sus agujeros y chozas y someterlas en última instancia. Pero alrededor de estas ciudades americanas y de este mundo occidental tenemos muchos negros que puedan volar en aviones. Porqué no la estructura algunos, y cuando los Hottentots necesita los aviones combatir los aviones, porqué no darlos de nuestra capacidad técnica y no ayudarles a poner sobre el trabajo grande que todos nosotros desean a” Marcus
hecho Garvey
al usar estas cotizaciones, él no es nuestra intención de abrir de nuevo las heridas del pasado, sino en nuestra opinión, estas heridas todavía no han curado totalmente porque el vendaje continúa siendo cortado por las realidades de la relación entre la raza del amo del `contra la raza auxiliar'. Estamos enterados de la sensibilidad de esta caracterización pero juzgando el comportamiento de nuestra África moderna como estados y gente individuales, está aumentando evidencia para verificar la dominación de la raza del amo del `' y de su subjugation de la raza del esclavo del `'. Sigue habiendo los ataques negrophobic en Suráfrica así como Kenia son los ejemplos que mientras que matamos ourselves excedente desmenuzan de la tabla del capitalista, el neo-colonisers europeo en el control de nuestros medios de la producción, de nuestras economías y de los precios de las materias primas estratégicas del africano. En este pedazo de la opinión, discutimos que la única manera práctica y realista para nosotros como una gente y continente de liberarse de los grillos mentales del colonialismo y de recuperar verdad nuestra autodeterminación verdadera e independencia económica esté a través de Cacerola-Afrikanism.
Claramente, desde el advenimiento de europeos en África, nuestro continente y gente no han sabido paz, estabilidad y tranquilidad verdaderas. En lugar en el lugar de paz vino la guerra, en el lugar de estabilidad vino el dibujo de fronteras coloniales arbitrarias (en 1884-5) y en el lugar de tranquilidad vino esclavitud, racismo y colonialismo.
Exportaron y vendió a la gente africana como materias en Europa, Norteamérica, Suramérica y el Caribe. La constitución de los Estados Unidos de América incluso declaró a africano como siendo 3/5 de un humano. De hecho, este Holocaust africano comenzó con el renacimiento europeo del `' en Italia en 1400 y desde entonces la esclavitud, el colonialismo y el racismo tenían ravaged al continente africano y a su gente por siglos. Era el comercio y el colonialismo transatlánticos del esclavo que destruyeron África y subdesarrollado él. En su libro “cómo Europa África subdesarrollada”, dr Walter Rodney da un cuadro vivo de esta tragedia africana. La esclavitud y el colonialismo fueron hechos posible por el renacimiento europeo supuesto. Los autores de este renacimiento utilizaron el compás y la pólvora. Estas invenciones chinas para los propósitos pacíficos fueron utilizadas por europeo para robar la tierra y la abundancia de africanos.
Estaba como resultado de el que los líderes visionarios de la pendiente africana abogaron que todos los africanos - puede ser que estén dondequiera que - deben unir a la esclavitud, al colonialismo y al racismo del final. Como resultado de estos acontecimientos la gente africana por todo el mundo comenzó a realizar que ella hizo frente a los problemas comunes (esclavitud, colonización, y racismo), y que estaría a su ventaja a trabajar junto en un esfuerzo de solucionar estos problemas. De esta realización vinieron las conferencias africanas de la cacerola de 1900 (Londres), 1919 (París), 1921 (Londres, Bruselas, París), 1923 (Londres), 1927 (Nueva York), y el funcionario pasado uno estaba en los años 40.
Mientras que Motsoko Pheko precisa en su artículo en el Sowetan (1999), filtre Afrikanism es un movimiento comenzó en a 1776, sin embargo, a quinto congreso Cacerola-Africano llevado a cabo en Manchester, Inglaterra, en Cacerola-Afrikanism avanzada 1945 y aplicado le al decolonisation del continente africano político. Algunos líderes africanos implicados en esta causa noble eran gigantes tales como Kwame Nkrumah, Guillermo du Bois, Jomo Kenyatta, Roberto Sobukwe y Patrice Lumumba. Es decir la “Cacerola-Afrikanism incluye la cooperación intelectual, política y económica que debe conducir a la unidad política de África. El alternativa Cacerola-Africano proporciona un marco para la unidad africana.” También fomenta el cambio radical en las estructuras coloniales de la economía, y la puesta en práctica de una estrategia introspectiva de la producción y del desarrollo. Llama para la unificación de mercados financieros, de la integración económica, de una nueva estrategia para la acumulación de capital inicial y del diseño de un mapa político nuevo para África. África contemporánea se sitia con las dificultades arraigadas en su inhabilidad de unir territorial. Las consecuencias han sido economías nacionales incapaces de convertirse debido a razones geográficas, económicas y políticas.
Debemos aceptar esta verdad, y la tomamos como nuestro deber primero, si la restauración de África es convertirse en una realidad. Tenemos hoy las modernidades y pasaportes que alegado nos identifican a partir del uno otro. Con todo nuestras modernidades pierden sus valores en las fronteras donde nos entregamos dispuesto a la energía del euro y del dólar americano. Nuestros pasaportes nacionales se utilizan para restringir los movimientos de africanos pero no de europeos y de los anglosajones de América y a otra parte.
Es imprescindible cotizar Pheko más futuro cuando él indica que “las fronteras artificiales que separan los territorios nacionales en la región son divisivas de la gente unida por la historia y divisiva de las regiones unidas por la geografía hasta el punto de sean el tema de conflictos y están en conflicto entre los Estados africanos. SADC debe esforzarse para una comunidad que supere el nivel económico y se esfuerza para la unificación territorial y política de África. Ésta es la única manera para que el continente se convierta en una gran energía moderna. Ésta es la única protección contra neo-liberalismo y el globalisation. La”
Cacerola-Afrikanism exige que las riquezas de África estén utilizadas para la ventaja, el upliftment, el desarrollo y el disfrute de la gente africana. La Cacerola-Afrikanism es un sistema equitativo de compartir el alimento, la ropa, hogares, la educación, el healthcare, la abundancia, la tierra, el trabajo, la seguridad de la vida y la felicidad. La Cacerola-Afrikanism es el privilegio de la gente africana de amarse y de darse y su manera del respecto y de la preferencia de la vida. Es decir no debe haber necesidad de vender las muñecas blancas en vecindades predominante negras o países porque tales muñecas no se hacen en la imagen de africanos sino de europeos. La única ventana fuera de esta esclavitud self-imposed es Cacerola-Afrikanism. Los problemas actuales de África por lo tanto son neo-esclavitud, neo-racismo, neo-colonialismo, globalisation y neo-apartheid del `'. Tan porqué Cacerola-Afrikanism, porque fue desarrollada por los eruditos africanos excepcionales, los científicos políticos, los historiadores y los filósofos viviendo en África y el Diaspora. Fue concebido en la matriz de África. Es un producto hecho en África por africans. La Cacerola-Afrikanism es la más vieja visión de África. Ninguna otra ideología ha desafiado con éxito la Cacerola-Afrikanism intelectual. Es decir no necesitamos académico del coco del `hoy quién el exterior negro de la mirada solamente blanco adentro, NO, nosotros necesita a eruditos africanos genuinos, los científicos políticos, los historiadores y los filósofos que viven adentro y el Diaspora para proporcionar una salvación de los ideales Afro-céntricos espoused por los grandes visionarios africanos de yesteryears.
PAN-AFRIKANISM EN NAMIBIA
las guerras nacionales de la resistencia de 1904-05 tenía AYER ciertamente un efecto duradero en la forma de vida y las opiniones de la gente indígena con respecto a blancos en Namibia en términos de unidad y solidaridad. Desde la sublevación popular por Hereros y Namas fue machacado brutal por el comando de Lothar Von Trotha, forzaron firmar tratados de la protección y fueron entregados muchos de los líderes indígenas a las fuerzas imperiales alemanas.
A partir del julio de 1915, el régimen del africano del sur asumió el control el control del territorio de Namibian de Alemania, terminando 30 años de la regla colonial alemana. Aunque ha habido un cambio en régimen a partir de un amo al otro, las políticas opresivas siguen siendo en gran parte sin cambios. Entre la resistencia 1920 y 1925 contra regla colonial asumió una variedad de unparallel de las formas en la historia de Namibian (Emmet Tony).
Este período también atestigua la aparición de las nuevas formas de organizaciones políticas y de filamentos ideológicos que superaron las divisiones pre-coloniales y comenzaron a poner una base para la unidad nacional. Entre las varias organizaciones que fueron establecidas estaban la asociación universal de la mejora del negro (UNIA), la unión de trabajadores industrial y comercial (ICU), la organización de la gente africana (APO) y el congreso nacional del oeste del sur de África (SWANC). Emmet Tony observa que “UNIA con su plataforma de la Cacerola-Africanist probó notable acertado, separándose del centro industrial de Luderitz al otro urbano, los centros, y entonces al campo”.
Emmet Tony y Gregory Pirio reconocen que lanzaron la asociación universal de la mejora del negro y a la liga africana de las comunidades en Luderitz en 1921. El núcleo para la formación del rama de UNIA fue constituido por un grupo pequeño de los africanos del oeste y de los indios del oeste que habían colocado en las ciudades costeras del territorio. Dijeron para originar de Liberia, del Camerún, de Sierra Leona y de la costa del oro y había sido traída la mayoría de este grupo en Namibia por los alemanes antes y durante de la guerra mundial 1. En 1910… cincuenta hombres y un número de mujeres y de niños estuvo deportado de la colonia alemana de Kamerun a Luderitz, después del motín entre el Schutztruppe negro en la colonia del oeste de África (Emmet Tony). Woermann Shipping Company habían traído algunos de los africanos del oeste a Namibia.
Hacia el final de 1921 el rama de Luderitz de UNIA tenía una calidad de miembro de 331 y había recogido más o menos 41 libras en honorarios de la suscripción, una cantidad enorme en aquel momento que consideraba la población negra de 2155 en Luderitz. Sobre el registro cada recluta recibió un Rossette del negro del `, rojo y verde' que usado en la solapa (Gregory Pirio).
El rama de Luderitz UNIA era activo en la movilización de los negros bajo un cuerpo del paraguas. La explotación continuada de negros en todas sus manifestaciones-político, dio lugar social y económicamente a la unidad y al celo de la resistencia a estas gentes normales. Fritz Headly, su presidente era siempre persistente y resistente en proveer del cuerpo del padre el material que documentaba la situación verdadera y usado para escribir letras al mundo del negro y era así instrumental en conocer a gente negra a través del mundo de la opresión del régimen del mandato del africano del sur en África del oeste del sur.
En una tal letra, él indicó (Gregorio Pirio);
`Al otro compañero con las balas de la ametralladora del rifle nos segregamos, discriminado, disenfranchised, jim-cantado en carros de ganados, cajas del carbón, y pasado pero no lo más menos posible, matado y. Pero qué estamos tratando sobre todo está la segregación enteramente en sus aspectos en el régimen anterior de nuestros opresores EXTENSIÓN de GARVEYISM
de los alemanes' AL CAMPO que
la división de Luderitz del rama de UNIA fue establecida en Windhoek en octubre de 1921 bajo dirección de su presidente Headly. Del inicio qué hace el rama de Windhoek de UNIA único era que el ejecutivo del rama estaba firmemente bajo control de líderes negros locales.
Los líderes locales que eran prominentes en el rama de Windhoek eran Hosea Kutako, Aaron Juan Mungunda, Traugott Maharero, y Nikanor Hoveka. Otros líderes en el comité ejecutivo eran Alpheus Harasemab y Franz Hoisemab.
El rama de Windhoek envió en octubre de 1922 a dos emissaries-Theodor Hambue y Juan Mungunda para establecer los ramas de la asociación en Usakos, Karibib y Okahandja (Gregory Pirio). Headly era también instrumental en la fundación del rama de UNIA en Swakopmund.
No sólo eran los ideales de Garveyism que se separaban en Namibia pero el cuerpo del padre viento también conseguido de las actividades del UNIA Namibia. La primera conexión formal entre la organización de Namibia y de Garveyist se dice para ocurrir en 1922 en que enviaron una delegación de UNIA a Ginebra a la petición la liga de las naciones para dar la vuelta a las colonias alemanas anteriores a la dirección negra (Emmet Tony).
Garvey mismo no fue decepcionado ni fue desalentado por la ignorancia y el silencio continuados por la liga de naciones y no continuado firmemente, en una forma combative verdadera para apoyar la causa de negros africanos del oeste del sur. Un tal ejemplo está en la reacción a los ataques aéreos contra el Bondelswarts (en 1922),
Marcus que Garvey había declarado en la página delantera del mundo del negro;
El `los Hottentots no tiene ningún avión, y debido a ése los Boers y los Británicos pueden bombardearlo fuera de sus agujeros y chozas y someterlas en última instancia. Pero alrededor de estas ciudades americanas y de este mundo occidental tenemos muchos negros que puedan volar en aviones. Porqué no estructura algunos, y cuando los Hottentots necesitan los aviones combatir los aviones, porqué no darlos de nuestra capacidad técnica y no ayudarles a poner sobre el trabajo grande que todos nosotros desean a' Gregory
hecho Pirio
él befitting para mencionar aquí que el sello de la fase temprana de la liberación africana era la necesidad de unir frente a intrusos comunes. La unidad del propósito, que fue proporcionado tan abiertamente por Cacerola-Afrikanism bajo la forma de nexo ideológico de UNIA, en la acción para el cambio, anunció el nacimiento del nacionalismo moderno de Namibian, dando lugar a la aparición de organizaciones nacionalistas en los últimos años 50 y los años 60 tempranos.
PAN-AFRIKANISM EN NAMIBIA Namibia
ganó HOY su independencia en la 21ra del marzo de 1990, llevando en una onda nueva de la democracia y del proceso del nación-edificio. De hecho, la colonia pasada en el continente africano tenía parte convertida de la comunidad internacional. El desafío para la dirección de SWAPO ahora era transformar la economía que fue sitiada por una miríada de contradicciones y las desigualdades en una economía moderna, que puede responder a los desafíos hicieron frente por la gente. El gobierno del partido de SWAPO no sólo se concentró en transformar el sistema educativo pero también proporcionó el espacio político muy necesario, donde la gente joven, la mayoría de ellos que no tienen guerra del testigo podría innovar con nuevas ideas e ideologías.
Era durante tal hora que a los estudiantes políticos de la ciencia formó a la sociedad Cacerola-Africana de los estudiantes (PASO) en 1994 en la universidad de Namibia para realzar el proceso de la dialéctica. Según Joshua Kaumbi, el presidente del PASO a partir de la 1998/9 de la puntería de la sociedad del estudiante estaba al `promueve valores y moralejas africanos; reconozca y honre la contribución de hombres y de mujeres africanos hacia el adelanto de las ideas Cacerola-Africanas; para organizar conferencias públicas y emprender la investigación sobre las ediciones que afectan a africanos en el país y en el Diaspora' (el origen africano de la civilización y el destino de África: 2000).
El PASO estaba entre las sociedades más vibrantes y más vocales en el campus. It held numerous public lectures and seminars on topics such as Global Politics, International Terrorism, Privatisation of Higher Education etc. It also hoisted the AU flag on the Unam campus. It brought in High Commissioners, Leading African intellectuals and Pan-Afrikan Activists. One memorable event is the co-hosting of the ‘Land Question’ seminar workshop with The Caucus Political Science Club of the University of Namibia in 2000. It was fully attended by high level student segments and High Commissioners from both Britain and Zimbabwe, and agricultural unions.
It was amidst this euphoria that student leaders such as Joshua Kaumbi, Ben Uugwanga and John Pangech decided to organize a first-ever Pan-Afrikan Conference in an independent Namibia together with the resourceful Pan-Afrikanist like the current Prime Minister Cde. Nahas Angula, Cde. Bankie F. Bankie, a devoted Nkrumahist, and Cde. Utoni Nujoma.
‘The African Origin of Civilisation and the Destiny of Africa’ conference was held at the Safari Hotel conference complex, in Windhoek, 24 May 1999 on the eve of the OAU day. This conference attracted a high level political segment, students, and African academics such Prof KK Prah, Dani Nabudere of the Du Bois/Diop Center in Uganda, and Malegapuru Makgoba, amongst others.
After this watershed conference, which was aired live both on NBC TV and Radio, the resolution was then taken to establish a Pan-Afrikan Center in Namibia, which shall mobilize, propagate and disseminate the ideals of Pan-Afrikanism. It was in this collective spirit that the Pan-Afrikan Center of Namibia was established with its first Chairperson being Uazuva Kaumbi. During his tenure PACON has tried rudimentary to attract academics from Diaspora such as Prof. Horace Campbell, Runoko Rashidi. To date the only and probably the biggest project of PACON has been the movie ‘Namibia: The Struggle for Liberation’.
In the year 2005, PASS has also organized a historic first of its kind 17th All Afrika Students Conference (AASC) at the University of Namibia, in smart partnership with Unam, NANSO and National Youth Council. Previously, All Afrika Students Conferences used to take place only at the Caribbean Universities, Canada and the United States of America. Therefore, PASS’s Conference was the real attempt at bringing the students from the Diaspora and Continent to engage on matters of mutual consent. It also tried to harbour notable Pan-Afrikanist such as Omali Yashitela, Chairperson of the Global Afrikan Congress Cikiah Thomas, and Kalenjin.
DID PACON KILL PAN-AFRIKANISM IN NAMIBIA?
This is a question that has been posed because there are serious concerns particularly amongst those who used to frequent the center during its formative years that the Center and more importantly the ideology of Pan-Afrikanism is under threat. In raising this question, we are keenly conscious of the dedication and hard work of those entrusted with the responsibility of PACON although on part-time basis. It is not to be understood that our take is against an individual person because Pan-Afrikanism is beyond that.
In our view, PACON in its entirety was supposed to be a Center for Pan-Afrikan education, teaching, studying, research and preservation of Afrikan history, culture and religion throughout the 13 Regions and beyond.
PACON’s rallying point and purpose was to teach the rich and diverse history and heritage of Afrikan people and their immense contribution to humanity. It should also touch on subjects as diverse as contemporary Afrikan economics and politics, religion, astronomy and science.
PACON as an Afrikan centered institution in Namibia was and is able to organize seminars and presentations to bring much needed educational material to the attention of local people as well as Afrikan people from the Diaspora who on a visit to Namibia should make it their mission to go to PACON, to learn more about their Afrikan culture and heritage. PACON is also important in the sense that it is the only institution of its type in Namibia since 1999/2000 to occupy a Pan-Afrikan agenda and is strategic to offer counter ideology academically, via research to the new anti-establishment organizations and other non-progressive counter revolutionaries. It must also be added that the success of PACON ought only not to be the preserve of Government but indeed it is the Center that our corporate citizens should be availing all the necessary resources to including financial and material support.
The role which PACON has played in the production of Namibia’s first ever internationally acclaimed film based on the life of our National Hero, H.E. Cde. Sam Nujoma, an icon of the Namibian Liberation Struggle, is commendable. However, above all and unfortunately, beyond the film, the activities of PACON have remained largely dormant in the last five years or so. For example, in the year 2006, there was only one Public Lecture that was initiated by our colleague Cde. Henny Seibeb, namely the Annual Sam Nujoma Public Lecture, which was eventually launched by the Founding Father, H.E. Cde. Sam Nujoma.
It is also notable that during the launch of the Annual Sam Nujoma Public Lecture, the Afro-Voice magazine was announced and even launched by the Founding Father with the promised that it shall be an ongoing magazine but up to date nothing came of it and Namibians are still waiting for the publication of the second edition. It is a sordid state of affairs that if we are not vigilant it will be possible that PACON may soon be infiltrated by neo-colonial agents who are hell-bent on decapacitating the institution from inside with the sole aim of surrendering it to the counter-revolutionaries and hogwash voodoo academics.
Today PACON is not able to command the space for which it was created for. It appears also that PACON, or perhaps some individuals, have made the organization to take a complete U-Turn against the ideals of Pan-Afrikanism and attacks its democratic kith and kin, and it seems at present to feed the neo-liberals and other moonlighting political projects, with vital information on our strategy and tactics, which cannot even offer a viable alternative to our people.
It is our wish and hope that the line Ministry and the Pan-Afrikan Students Society (PASS) through the Patron of PACON and other stakeholders would leave no stone unturned in realizing the patriotic ideals of Pan-Afrikanism within the context of Namibia. We call upon the students of the University of Namibia to register in their thousands and rally behind PASS in order to realize this vision.
A worldwide look throughout history will reveal the crucial involvement of students in sparking positive changes. Their success is due to the unique position that they hold in society. Students, with their exposure to wide-ranging information and access to educational tools and resources are better able to develop an understanding of the world lacking among the masses. Students, too, are in a unique position because they, for the most part, have not yet committed themselves to their career jobs. Kwame Ture stated in an address entitled, “Education as a Tool for Liberation”, that the purpose of education is “to lead one out of problems”. Once armed with the educational tools and an understanding of the problem as well as the solution, the student is prepared to use his or her youthful energy to unite with others and struggle for the betterment of all.
The students must engage in the new Pan-Afrikanism of the twenty-second century by taking a progressive stand on environmental issues and state of the world’s ecology and climate change. They must address the utilization of the natural resources of the world; our reliance on petro-chemicals and carbon-based technologies which foul the air and pollute our water; and storage of toxic wastes which shorten our lives of our children.
The Pan-Afrikan Students Society must, in a nutshell, remember that Pan-Afrikanism remains as an essential democratic vision, to deconstruct and uproot the inequalities of racism; to challenge the unpopular capitalist “New World Order” represented by the IMF, the Economic Hit Men and World Bank. Let the former student activists of PASS call a re-union to revitalize this once glorious society and craft its niche.
It is within this context that we are issuing a clarion call to all notable Pan-Afrikanist to mobilize in order to hasten the Pan-Afrikan agenda, amidst the negrophobic attacks that we are witnessing today in South Africa, the ethnic conflicts in Kenya, the derailment of peoples plan to implement emancipatory projects by the Western implanted agents in our eco-systems (economic) and voodoo economic planning by Western consultants to set us back. We must never capitulate and shall resist any attempt to negate us from the revolutionary journey of Pan-Afrikanism.
THE WAY FORWARD: PAN AFRICANISM
In our view, all African countries and peoples must institutionalize Pan-Afrikanism in all facets of their lives. It should also include the deliberate gestures by African leaders (Presidents, former Presidents, Ministers, former Ministers, Permanent Secretaries, CEOs, MDs, Traditional Leaders, Musicians, Artists, etc) to become disciples of this Pan-Afrikanism gospel and for ordinary African peasants to be afforded the opportunity to travel Africa by attending AU or SADC summits etc.
In individual countries it also means that efforts by various African governments should include allowing the people from the north, south, west and east in each country to be on cultural exchanges within the country in the form of Pan African Bus or Cultural Libraries and so forth.
In conclusion, we find it instructive to once more borrow from Motsoko Pheko’s analysis of Pan-Afrikanism in which he draws attention to the lecture of a prominent Nigerian political scientist who reminded participants at the fifth Pan-African Colloquium in Ghana of the historical context of the 'European Renaissance', from which the so-called 'African renaissance' is trying to borrow and transpose its rationale. He pointed out that the 'European Renaissance' was the foundation of slavery, colonialism and racism. Africa has nothing to gain from this decadence, which was responsible for the worst holocaust of the African people in memory.
The inheritors of this inhuman 'renaissance' are still working hard to perpetuate the holocaust of the African people and the underdevelopment of Africa, which they inflicted through slavery, colonialism, apartheid and racism. Today these forces have their Pan-Europeanism through their European Union, making them a powerful economic bloc. They are integrating socially and politically, and working for a borderless Europe.
On the other hand, Africa is wallowing in the quagmire of underdevelopment, poverty, endless border wars, economic domination and the dictatorship of the International Monetary Fund and the World Bank. This is because African leaders are dragging their feet on the implementation of Pan-Afrikanism and have made Africa a perpetual beggar of foreign 'aid'. Some of these leaders have become agents of neo-liberalism and neo-colonialism, whose instrument is 'globalisation'. Globalisation is just a new form of recolonising the African continent. There will continue to be an ideological and intellectual crisis in the African world until Africans understand Pan-Afrikanism, its value and benefits, and apply it to their many problems.
These include 'foreign debts', reparations, repatriation of African intellectual property from the museums of Europe, lack of continental railroads and air routes, intra-trade, communication and technological development among the African people and states.
The triumph of Pan-Afrikanism is the only way Africans can survive the foreign onslaught and live as a truly liberated people, will come out of the sweat and blood of the African people themselves.
As Dr. Kwame Nkrumah put it:
“Only a united Africa can redeem its past glory, renew and reinforce its strength for the realisation of its destiny. We are today the richest and yet the poorest of continents, but in unity our continent could smile in a new era of prosperity and power.”
Panafricanism nel Namibia: Henny Seibeb, Elijah T Ngurare, Clinton Swartbooi
Automatically translated into Italian thanks to WorldLingo
Questa settimana ho il piacere inviare un ospite della parte scritto da tre amici e soci vicini tutti di chi stanno svolgendo un ruolo in re-enegesing sia il paesaggio politico che Panafrican che pensa nel Namibia.
Ciò nel mio punto di vista è una parte attuale in quanto il Namibia deve fare molta anima che cerca nel suo tentativo di definirsi nel vasto contesto “del progetto dell'un'Africa„.
Il `I elemosina per dirigere la vostra attenzione in Africa: So che durante alcuni anni sarò escluso in quel paese, che ora è aperto: Nonlo lasci essere chiuso ancora! Vado di nuovo all'Africa provare a fare un percorso aperto per il commercio ed il Christianity; effettuate il lavoro che I cominciata. Lascio il lavoro che I cominciata. Lo lascio con voi'
David Livingstone, Missionario-Esploratore europeo
“Il missionario dice che siamo i bambini del dio come i nostri fratelli bianchi….ma sguardo giusto noi. I cani, schiavi, più difettosi dei babbuini sulle roccie ..... che è come li curate„
un Herero ad un Settler tedesco
“i Hottentots non hanno aeroplani ed a causa di quello i Boers ed i Britannici possono bombardarli dai loro fori e capanne ed infine sottometterli. Ma intorno a queste città americane ed a questo mondo occidentale abbiamo molti Negroes che possono volare in aeroplani. Perchè non la configurazione alcuni e quando i Hottentots ha bisogno degli aeroplani di combattere gli aeroplani, perchè non darli della nostra abilità tecnica e non aiutarli a mettere sopra il lavoro grande che tutti noi desiderano„ Marcus
fatto Garvey
nel usando queste citazioni, esso non sono la nostra intenzione riaprire le ferite del passato, ma nel nostro punto di vista, queste ferite ancora non hanno guarito completamente perché la fasciatura continua ad essere tagliata dalle realtà del rapporto fra la corsa del padrone del `contro la corsa Slave'. Siamo informati della sensibilità di questa descrizione ma di giudicare il comportamento della nostra Africa moderna sia poichè l'individuo dichiara che la gente, là stiamo aumentando la prova per convalidare la dominanza della corsa del padrone del `' e del relativo subjugation della corsa dello schiavo del `'. Gli attacchi negrophobic in Sudafrica così come il Kenia sono esempi che mentre macelliamo noi stessi eccedenza sbriciolano dalla tabella del capitalista, il neo-colonisers europeo rimangono nel controllo dei nostri mezzi di produzione, delle nostre economie e dei prezzi delle materie prime strategiche dell'Africano. In questa parte di opinione, sosteniamo che l'unico senso pratico e realistico per noi come una gente e continente allineare liberarsi dagli anelli di trazione mentali del colonialismo e riguadagnare la nostre vera determinazione ed indipendenza economica di auto è tramite la Vaschetta-Afrikanism.
Chiaramente, dall'avvenimento di Europei in Africa, il nostri continente e gente non hanno conosciuto la pace, la stabilità ed il tranquility reali. Invece nel posto di pace è venuto la guerra, nel posto di stabilità è venuto l'illustrazione dei bordi coloniali arbitrari (in 1884-5) e nel posto di tranquility è venuto slavery, il razzismo ed il colonialismo.
La gente africana è stata esportata e venduto sotto il nome di prodotti Europa, in America del Nord, in Sudamerica e Caraibi. La costituzione degli Stati Uniti d'America persino ha dichiarato un Africano come essendo 3/5 di un umano. Effettivamente, questo Holocaust africano ha cominciato con la rinascita europea del `' in Italia in 1400 e da allora lo slavery, il colonialismo ed il razzismo avevano devastato il continente africano e la relativa gente per i secoli. Era il commercio ed il colonialismo transatlantici dello schiavo che hanno distrutto l'Africa e sottosviluppato esso. In suo libro “come Europa Africa sottosviluppata„, Dott Walter Rodney dà un'immagine chiara di questa tragedia africana. Lo Slavery ed il colonialismo sono stati permessi dalla cosiddetta rinascita europea. Gli autori di questa rinascita hanno usato la bussola e la polvere nera. Queste invenzioni cinesi per gli scopi pacifici sono state usate da Europeo per rubare la terra e la ricchezza degli Africani.
Era come conseguenza di questo che i capi visionary della discesa africana hanno sostenuto che tutti gli Africani - laddove potrebbero essere - dovrebbero unire a slavery, al colonialismo ed al razzismo di conclusione. Come conseguenza di questi eventi la gente africana universalmente ha cominciato a rendersi conto che hanno affrontato i problemi comuni (slavery, colonizzazione e razzismo) e che sarebbe al loro beneficio da funzionare insieme in uno sforzo risolvere questi problemi. Questa realizzazione hanno uscito da i congressi africani della vaschetta di 1900 (Londra), 1919 (Parigi), 1921 (Londra, Bruxelles, Parigi), 1923 (Londra), 1927 (New York) e l'ultimo funzionario uno era nei 1940s.
Mentre Motsoko Pheko precisa in suo articolo nel Sowetan (1999), filtri Afrikanism è un movimento ha cominciato in 1776, tuttavia, nel quinto congresso Vaschetta-Africano tenuto a Manchester, Inghilterra, in Vaschetta-Afrikanism avanzata 1945 ed applicato esso al decolonisation del continente africano politicamente. Alcuni capi africani coinvolgere in questa causa nobile erano giganti quale Kwame Nkrumah, William du Bois, Jomo Kenyatta, Robert Sobukwe e Patrice Lumumba. Cioè “la Vaschetta-Afrikanism include la cooperazione intellettuale, politica ed economica che dovrebbe condurre all'unità politica dell'Africa. L'alternativa Vaschetta-Africana fornisce una struttura per unità africana.„ Inoltre promuove il cambiamento radicale nelle strutture coloniali dell'economia e l'esecuzione di una strategia introspettiva di produzione e di sviluppo. Richiede l'unificazione dei mercati finanziari, dell'integrazione economica, di nuova strategia per accumulazione capitale iniziale e del disegno di nuovo programma politico per l'Africa. L'Africa contemporanea è assalita con le difficoltà sradicate nella relativa incapacità di unire territoriale. Le conseguenze sono state economie nazionali incapaci di sviluppo a causa dei motivi geografici, economici e politici.
Dobbiamo accettare questa verità e la prendiamo come nostro dovere principale, se il ripristino dell'Africa è di trasformarsi in in una realtà. Oggi abbiamo le valute e passaporti che presunto li identificano l'uno dall'altro. Tuttavia le nostre valute perdono i loro valori ai bordi in cui cediamo disposto all'alimentazione dell'euro e del dollaro americano. I nostri passaporti nazionali sono usati per limitare i movimenti degli Africani ma non di Europei e dei Anglo-Saxons dall'America ed altrove.
È di importanza fondamentale da citare Pheko ulteriore quando dichiara che “i bordi artificiali che separano i territori nazionali nella regione sono che divide della gente unita da storia e che divide delle regioni unite da geografia fino al punto in cui sono l'argomento di dispute e conflitti fra l'Africano dichiara. SADC deve tentare d'ottenere una Comunità che oltrepassa il livello economico e tenta d'ottenere l'unificazione territoriale e politica dell'Africa. Ciò è l'unico senso affinchè il continente si trasformi in in un'alimentazione moderna grande. Ciò è l'unica protezione contro neo-liberalism e il globalisation. „
La Vaschetta-Afrikanism richiede che i riches dell'Africa sono usati per il beneficio, il upliftment, lo sviluppo ed il godimento della gente africana. La Vaschetta-Afrikanism è un sistema equamente di compartecipazione l'alimento, i vestiti, le case, la formazione, il healthcare, la ricchezza, la terra, il lavoro, la sicurezza di vita e della felicità. La Vaschetta-Afrikanism è il privilegio della gente africana di amarsi e di darsi ed il loro modo di vivere rispetto e la preferenza. In altre parole non ci dovrebbero essere necessità di vendere le bambole bianche in vicinanze principalmente nere o paesi perché tali bambole non sono fatte nell'immagine degli Africani ma di Europei. L'unica finestra da questo slavery assunto volontariamente è Vaschetta-Afrikanism. I problemi attuali dell'Africa quindi sono neo-slavery, il neo-razzismo, il neo-colonialismo, globalisation e neo-segregazione del `'. Così perchè Vaschetta-Afrikanism, perché è stata sviluppata dagli eruditi africani eccezionali, dagli scienziati politici, dagli storici e dai filosofi viventi in Africa ed il Diaspora. È stato concepito nel womb dell'Africa. È un prodotto fatto in Africa da Africans. La Vaschetta-Afrikanism è la più vecchia visione in Africa. Nessun'altra ideologia ha sfidato con successo intellettuale la Vaschetta-Afrikanism. Cioè non abbiamo bisogno oggi del academics della noce di cocco del `' chi la parte esterna nera di sembr ma il bianco all'interno, NO, noi ha bisogno degli eruditi africani genuini, scienziati politici, storici e filosofi che vivono dentro ed il Diaspora per fornire una salvezza degli ideali Afro-centric espoused dai visionari africani grandi dei yesteryears.
PAN-AFRIKANISM NEL NAMIBIA IERI
le guerre nazionali di resistenza di 1904-05 certamente ha avuto un effetto durevole sul lifestyle e sui punti di vista della gente indigena per quanto riguarda i bianchi nel Namibia in termini di unità e solidarietà. Dalla rivolta popolare da Hereros e da Namas è stato schiacciato brutalmente dal commando del Lothar Von Trotha, molti dei capi indigeni sono stati costretti a firmare i trattati di protezione e sono stati ceduti alle forze imperiali tedesche.
Dal luglio 1915, il regime dell'Africano del sud ha assunto la direzione del controllo del territorio di Namibian dalla Germania, concludentesi 30 anni della regola coloniale tedesca. Anche se ci è stato un cambiamento nel regime da un padrone all'altro, le politiche oppressive rimangono in gran parte immutate. Fra resistenza 1920 e 1925 contro la regola coloniale ha ammesso una varietà di unparallel delle forme nella storia di Namibian (Emmet Tony).
Questo periodo inoltre testimonia l'emersione di nuove forme delle organizzazioni politiche e dei fili ideologici che hanno oltrepassato le divisioni pre-coloniali ed hanno cominciato a porre una base per unità nazionale. Fra le varie organizzazioni che sono state stabilite erano l'associazione universale di miglioramento del Negro (UNIA), l'unione di operai industriale e commerciale (ICU), l'organizzazione della gente africana (APO) ed il congresso nazionale di Africa del Sudovest (SWANC). Emmet Tony nota che “UNIA con la relativa piattaforma della Vaschetta-Africanist ha dimostrato notevolmente riuscito, spargendosi dal centro industriale di Luderitz ad altro urbano, centri ed allora alla campagna„.
Sia Emmet Tony che Gregory Pirio riconoscono che l'associazione universale di miglioramento del Negro e la lega africana delle Comunità sono state lanciate in Luderitz in 1921. Il nucleo per la formazione del ramo di UNIA è stato costituito da un piccolo gruppo degli Africani ad ovest e degli indiani ad ovest che si erano depositati nelle città litoranee del territorio. La maggior parte di questo gruppo si è detta provenire dalla Liberia, dal Cameroon, dalla Sierra Leone e dal litorale dell'oro ed era stata introdotta nel Namibia dai tedeschi prima e durante la guerra mondiale 1. In 1910… cinquanta uomini ed un certo numero di donne e di bambini deported dalla colonia tedesca di Kamerun a Luderitz, dopo il mutiny fra lo Schutztruppe nero nella colonia ad ovest dell'Africa (Emmet Tony). Alcuni degli Africani ad ovest erano stati portati nel Namibia da Woermann Shipping Company.
Verso la conclusione di 1921 il ramo di Luderitz di UNIA ha avuto un insieme dei membri di 331 ed aveva raccolto più o meno 41 libbra nelle tasse di abbonamento, una quantità enorme a quel tempo che considera la popolazione di colore di 2155 in Luderitz. Sul registro ogni recluta ha ricevuto un Rossette rosso e verde di nero del `,' che portato sul risvolto (Gregory Pirio).
Il ramo di Luderitz UNIA era attivo nella mobilitazione dei neri sotto un corpo dell'ombrello. Lo sfruttamento continuato dei neri in tutte le relative manifestazioni-politico, ha provocato socialmente ed economicamente l'unità e lo zelo di resistenza a questa gente ordinaria. Fritz Headly, il relativo presidente era sempre persistente e resiliente nel fornire al corpo del genitore il materiale che documenta la situazione reale ed usato per scrivere le lettere al mondo del Negro ed era così strumentale nell'informare la gente nera nel mondo intero del oppressiveness del regime del mandato dell'Africano del sud nell'Africa del Sudovest.
In una tale lettera, ha dichiarato (Gregorio Pirio);
`Siamo segregati, discriminato, disenfranchised, jim-cantato in camion di bestiami, contenitori di carbone e infine, macellati dall'altro collega con le pallottole della pistola di macchina e del fucile. Ma che cosa dealing with principalmente è interamente la segregazione nelle relative funzioni nel regime precedente dei nostri oppressors DIFFUSIONE di GARVEYISM
dei tedeschi' ALLA CAMPAGNA che
la divisione di Luderitz del ramo di UNIA è stata stabilita in Windhoek nell'ottobre 1921 sotto il consiglio del relativo presidente Headly. Dall'inizio che cosa fa il ramo di Windhoek di UNIA unico era che l'esecutivo del ramo era saldamente sotto il controllo dei capi neri locali.
I capi locali che erano prominenti nel ramo di Windhoek erano Hosea Kutako, Aaron John Mungunda, Traugott Maharero e Nikanor Hoveka. Altri capi sul comitato esecutivo erano Alpheus Harasemab e Franz Hoisemab.
Il ramo di Windhoek spedisce nell'ottobre 1922 due emissaries-Theodor Hambue e John Mungunda per stabilire i rami dell'associazione in Usakos, in Karibib e in Okahandja (Gregory Pirio). Headly era inoltre strumentale nel fondare del ramo di UNIA in Swakopmund.
Non solo erano gli ideali di Garveyism che si spargono nel Namibia ma il corpo del genitore vento anche ottenuto delle attività del UNIA Namibia. Il primo collegamento convenzionale fra l'organizzazione di Garveyist e del Namibia si dice per accadere in 1922 in cui una delegazione di UNIA è stata trasmessa a Ginevra alla petizione la lega delle nazioni per fare girare le ex colonie tedesche in direzione nera (Emmet Tony).
Garvey egli stesso non è stato deluso steadfastly o scoraggiato stato dall'ignoranza e dal silenzio continuati dalla lega delle nazioni e non è stato continuato, in una vera forma combative per sostenere la causa dei neri africani ad ovest del sud. Un tale esempio è nella reazione agli attacchi aerei contro il Bondelswarts (in 1922),
Marcus che Garvey aveva dichiarato alla pagina anteriore del mondo del Negro;
Il `i Hottentots non ha aeroplani ed a causa di quello i Boers ed i Britannici possono bombardarli dai loro fori e capanne ed infine sottometterli. Ma intorno a queste città americane ed a questo mondo occidentale abbiamo molti Negroes che possono volare in aeroplani. Perchè non configurazione alcuni e quando i Hottentots hanno bisogno degli aeroplani di combattere gli aeroplani, perchè non darli della nostra abilità tecnica e non aiutarli a mettere sopra il lavoro grande che tutti noi desiderano' Gregory
fatto Pirio
esso befitting per accennare qui che l'marchio di garanzia della fase in anticipo della liberazione africana era la necessità di unire di fronte agli intrusi comuni. L'unità di scopo, che è stato fornito così apertamente da Vaschetta-Afrikanism sotto forma d'il nesso ideologico del UNIA, nell'azione per cambiamento, ha annunziato la nascita del nazionalismo moderno di Namibian, provocante l'emersione delle organizzazioni nazionaliste verso la fine degli anni 50 e dell'inizio degli anni 60.
PAN-AFRIKANISM NEL NAMIBIA OGGI
Namibia ha guadagnato la relativa indipendenza sul ventunesima del marzo 1990, introducendo una nuova onda della democrazia e del processo della nazione-costruzione. Effettivamente, l'ultima colonia sul continente africano ha avuta parte diventata della Comunità internazionale. La sfida per la direzione di SWAPO ora era di trasformare l'economia che è stata assalita da una miriade delle contraddizioni e le diseguaglianze in un'economia moderna, che può rispondere alle sfide hanno affrontato dalla gente. Il governo del partito di SWAPO non solo concentrato sulla trasformazione del sistema educativo ma anche fornito lo spazio politico tanto necessario, dove i giovani, la maggioranza di loro che non hanno guerra del testimone potrebbero innovate con le nuove idee ed ideologie.
Aveva luogo durante il tale tempo che la società Vaschetta-Africana degli allievi (PASSAGGIO) è stata formata in 1994 all'università de Namibia dagli allievi politici di scienza per aumentare il processo della dialettica. Secondo Joshua Kaumbi, il presidente del PASSAGGIO da 1998/9 di scopo della società dell'allievo era a `promuove i valori e le morali africani; riconosca e honour il contributo degli uomini e delle donne africani verso l'avanzamento delle idee Vaschetta-Africane; per organizzare le conferenze pubbliche ed intraprendere ricerca sulle edizioni che interessano gli Africani nel paese e nel Diaspora' (l'origine africana di civilizzazione ed il destino dell'Africa: 2000).
Il PASSAGGIO era fra le società più vibrant e più vocali sulla città universitaria. It held numerous public lectures and seminars on topics such as Global Politics, International Terrorism, Privatisation of Higher Education etc. It also hoisted the AU flag on the Unam campus. It brought in High Commissioners, Leading African intellectuals and Pan-Afrikan Activists. One memorable event is the co-hosting of the ‘Land Question’ seminar workshop with The Caucus Political Science Club of the University of Namibia in 2000. It was fully attended by high level student segments and High Commissioners from both Britain and Zimbabwe, and agricultural unions.
It was amidst this euphoria that student leaders such as Joshua Kaumbi, Ben Uugwanga and John Pangech decided to organize a first-ever Pan-Afrikan Conference in an independent Namibia together with the resourceful Pan-Afrikanist like the current Prime Minister Cde. Nahas Angula, Cde. Bankie F. Bankie, a devoted Nkrumahist, and Cde. Utoni Nujoma.
‘The African Origin of Civilisation and the Destiny of Africa’ conference was held at the Safari Hotel conference complex, in Windhoek, 24 May 1999 on the eve of the OAU day. This conference attracted a high level political segment, students, and African academics such Prof KK Prah, Dani Nabudere of the Du Bois/Diop Center in Uganda, and Malegapuru Makgoba, amongst others.
After this watershed conference, which was aired live both on NBC TV and Radio, the resolution was then taken to establish a Pan-Afrikan Center in Namibia, which shall mobilize, propagate and disseminate the ideals of Pan-Afrikanism. It was in this collective spirit that the Pan-Afrikan Center of Namibia was established with its first Chairperson being Uazuva Kaumbi. During his tenure PACON has tried rudimentary to attract academics from Diaspora such as Prof. Horace Campbell, Runoko Rashidi. To date the only and probably the biggest project of PACON has been the movie ‘Namibia: The Struggle for Liberation’.
In the year 2005, PASS has also organized a historic first of its kind 17th All Afrika Students Conference (AASC) at the University of Namibia, in smart partnership with Unam, NANSO and National Youth Council. Previously, All Afrika Students Conferences used to take place only at the Caribbean Universities, Canada and the United States of America. Therefore, PASS’s Conference was the real attempt at bringing the students from the Diaspora and Continent to engage on matters of mutual consent. It also tried to harbour notable Pan-Afrikanist such as Omali Yashitela, Chairperson of the Global Afrikan Congress Cikiah Thomas, and Kalenjin.
DID PACON KILL PAN-AFRIKANISM IN NAMIBIA?
This is a question that has been posed because there are serious concerns particularly amongst those who used to frequent the center during its formative years that the Center and more importantly the ideology of Pan-Afrikanism is under threat. In raising this question, we are keenly conscious of the dedication and hard work of those entrusted with the responsibility of PACON although on part-time basis. It is not to be understood that our take is against an individual person because Pan-Afrikanism is beyond that.
In our view, PACON in its entirety was supposed to be a Center for Pan-Afrikan education, teaching, studying, research and preservation of Afrikan history, culture and religion throughout the 13 Regions and beyond.
PACON’s rallying point and purpose was to teach the rich and diverse history and heritage of Afrikan people and their immense contribution to humanity. It should also touch on subjects as diverse as contemporary Afrikan economics and politics, religion, astronomy and science.
PACON as an Afrikan centered institution in Namibia was and is able to organize seminars and presentations to bring much needed educational material to the attention of local people as well as Afrikan people from the Diaspora who on a visit to Namibia should make it their mission to go to PACON, to learn more about their Afrikan culture and heritage. PACON is also important in the sense that it is the only institution of its type in Namibia since 1999/2000 to occupy a Pan-Afrikan agenda and is strategic to offer counter ideology academically, via research to the new anti-establishment organizations and other non-progressive counter revolutionaries. It must also be added that the success of PACON ought only not to be the preserve of Government but indeed it is the Center that our corporate citizens should be availing all the necessary resources to including financial and material support.
The role which PACON has played in the production of Namibia’s first ever internationally acclaimed film based on the life of our National Hero, H.E. Cde. Sam Nujoma, an icon of the Namibian Liberation Struggle, is commendable. However, above all and unfortunately, beyond the film, the activities of PACON have remained largely dormant in the last five years or so. For example, in the year 2006, there was only one Public Lecture that was initiated by our colleague Cde. Henny Seibeb, namely the Annual Sam Nujoma Public Lecture, which was eventually launched by the Founding Father, H.E. Cde. Sam Nujoma.
It is also notable that during the launch of the Annual Sam Nujoma Public Lecture, the Afro-Voice magazine was announced and even launched by the Founding Father with the promised that it shall be an ongoing magazine but up to date nothing came of it and Namibians are still waiting for the publication of the second edition. It is a sordid state of affairs that if we are not vigilant it will be possible that PACON may soon be infiltrated by neo-colonial agents who are hell-bent on decapacitating the institution from inside with the sole aim of surrendering it to the counter-revolutionaries and hogwash voodoo academics.
Today PACON is not able to command the space for which it was created for. It appears also that PACON, or perhaps some individuals, have made the organization to take a complete U-Turn against the ideals of Pan-Afrikanism and attacks its democratic kith and kin, and it seems at present to feed the neo-liberals and other moonlighting political projects, with vital information on our strategy and tactics, which cannot even offer a viable alternative to our people.
It is our wish and hope that the line Ministry and the Pan-Afrikan Students Society (PASS) through the Patron of PACON and other stakeholders would leave no stone unturned in realizing the patriotic ideals of Pan-Afrikanism within the context of Namibia. We call upon the students of the University of Namibia to register in their thousands and rally behind PASS in order to realize this vision.
A worldwide look throughout history will reveal the crucial involvement of students in sparking positive changes. Their success is due to the unique position that they hold in society. Students, with their exposure to wide-ranging information and access to educational tools and resources are better able to develop an understanding of the world lacking among the masses. Students, too, are in a unique position because they, for the most part, have not yet committed themselves to their career jobs. Kwame Ture stated in an address entitled, “Education as a Tool for Liberation”, that the purpose of education is “to lead one out of problems”. Once armed with the educational tools and an understanding of the problem as well as the solution, the student is prepared to use his or her youthful energy to unite with others and struggle for the betterment of all.
The students must engage in the new Pan-Afrikanism of the twenty-second century by taking a progressive stand on environmental issues and state of the world’s ecology and climate change. They must address the utilization of the natural resources of the world; our reliance on petro-chemicals and carbon-based technologies which foul the air and pollute our water; and storage of toxic wastes which shorten our lives of our children.
The Pan-Afrikan Students Society must, in a nutshell, remember that Pan-Afrikanism remains as an essential democratic vision, to deconstruct and uproot the inequalities of racism; to challenge the unpopular capitalist “New World Order” represented by the IMF, the Economic Hit Men and World Bank. Let the former student activists of PASS call a re-union to revitalize this once glorious society and craft its niche.
It is within this context that we are issuing a clarion call to all notable Pan-Afrikanist to mobilize in order to hasten the Pan-Afrikan agenda, amidst the negrophobic attacks that we are witnessing today in South Africa, the ethnic conflicts in Kenya, the derailment of peoples plan to implement emancipatory projects by the Western implanted agents in our eco-systems (economic) and voodoo economic planning by Western consultants to set us back. We must never capitulate and shall resist any attempt to negate us from the revolutionary journey of Pan-Afrikanism.
THE WAY FORWARD: PAN AFRICANISM
In our view, all African countries and peoples must institutionalize Pan-Afrikanism in all facets of their lives. It should also include the deliberate gestures by African leaders (Presidents, former Presidents, Ministers, former Ministers, Permanent Secretaries, CEOs, MDs, Traditional Leaders, Musicians, Artists, etc) to become disciples of this Pan-Afrikanism gospel and for ordinary African peasants to be afforded the opportunity to travel Africa by attending AU or SADC summits etc.
In individual countries it also means that efforts by various African governments should include allowing the people from the north, south, west and east in each country to be on cultural exchanges within the country in the form of Pan African Bus or Cultural Libraries and so forth.
In conclusion, we find it instructive to once more borrow from Motsoko Pheko’s analysis of Pan-Afrikanism in which he draws attention to the lecture of a prominent Nigerian political scientist who reminded participants at the fifth Pan-African Colloquium in Ghana of the historical context of the 'European Renaissance', from which the so-called 'African renaissance' is trying to borrow and transpose its rationale. He pointed out that the 'European Renaissance' was the foundation of slavery, colonialism and racism. Africa has nothing to gain from this decadence, which was responsible for the worst holocaust of the African people in memory.
The inheritors of this inhuman 'renaissance' are still working hard to perpetuate the holocaust of the African people and the underdevelopment of Africa, which they inflicted through slavery, colonialism, apartheid and racism. Today these forces have their Pan-Europeanism through their European Union, making them a powerful economic bloc. They are integrating socially and politically, and working for a borderless Europe.
On the other hand, Africa is wallowing in the quagmire of underdevelopment, poverty, endless border wars, economic domination and the dictatorship of the In
available in: 