Political Prisoner Chuck Africa Denied Parole, Support Chuck Africa

On the MOVE family. I just learned that my uncle and MOVE 9 member Chuck Africa was denied parole today. He was given a one year hit. Chuck was the youngest of the MOVE 9. At the time of his arrest, he was just an 18 year old kid. Now he is 58 years old with health problems. Any way that you can support Chuck is greatly appreciated. Thank you for your continued support and the battle continues. On the MOVE. – Mike Africa Jr

I was born in Philadelphia, PA in 1959 and was raised in West Philly. I have three sisters and a brother. We lived in various small redevelopment houses and/or projects.

My mother and father were divorced and I remember him briefly when I was about three or four. We settled down the bottom or “black bottom” on 39th and Reno Street.

My grandfather (who also lived with us) died in 1972. At that time I thought he was the smartest person I had talked with.. He talked about history and the second World War a lot. He told me about current events and was particularly fond of Angela Davis. I was always in search of knowledge and I wanted to be a part of something. I was never close to anyone in my family. Being the oldest male of the house, I was the “man of the house.” I used to “take orders” at the supermarket on Lancaster Ave. To try to make money when I was young and also sold papers. Later on I got into stealing and robbing.

I remember seeing the Black Panther Party marching past our house and all through the neighborhood. Young dudes with rifles and shotguns flipping over police cars was a sight that blew my mind. I had never saw anything like it. I was too young to understand what was all going on throughout the country and that was the first time I had saw the BPP. We tried to march with them but our mothers kept us on the block.

I met MOVE in 1973. It was a cold winter night. Me and a few of my gang stepped in my mother’s house and in the middle of the floor sat numerous men and women with long un-combed hair. The things that I heard stayed with me for the rest of my life. I had never heard anything like it. They talked about the court system, educational system, religion, news commentators, they spoke on science, prayer and time. The information they gave us was powerful and had a gripping force on me and my friends and really everybody with its clarity. As I listened I soon understood and witnessed this to be a fact! No one had ever explained the school system and its purpose before I met MOVE. There were things being told to me that I knew were true instinctively but I could never put them into words myself. I was always told all my life to go to school, obey the laws, etc., but never what was the purpose, whose education I was learning or why damn near every co I saw in my neighborhood was white and hostile to use blacks. My introduction to JOHN AFRICA’s Guidelines opened my mind up to actually use it and question the norm, the constraints of every day life, the lies, the hidden truths in a world of constant dishonesty.
MOVE were the most united, together people I had ever met and I felt something coming over me and I knew right from the start that I would be a part of MOVE.

There were more rap sessions or study sessions to come as I met more MOVE people and was being taught and read more of JOHN AFRICA’s Teachings. I went to be around MOVE in 1974 and would work at the car wash with MOVE and eat fresh fruit and vegetables that MOVE kept near its front porch. We all worked hard all day washing cars that we did for donations. It was always a real good family atmosphere whenever we did anything. We did everything as a family. MOVE’s belief is activity, everything on Earth has got to move. We ran our dogs for exercise; we also ran for one hour, then two hours, everyday in rain, sleet or snow as a family around the blocks of the neighborhood and we were in fantastic shape. I had never been in such good condition. We boxed in our exercise room did pull-ups, push-ups, and ran all day in the park. The more I stayed, the stronger I got. I had never met anyone like our COORDINATOR, JOHN AFRICA. The total trust and assurance being in that presence. It’s something that you just had to experience to fully comprehend.

Chuck Africa

Prison Address
#AM4975–SCI Dallas
1000 Follies Road, Drawer K
Dallas, PA 18612-0286

United States 

Onamove.com

Free The Move!

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The FBI and My Son Tupac – Dr Mutulu Shakur

The FBI and My Son Tupac

Posted by 4struggle February 10, 2008
BY MUTULU SHAKUR

from BLU (www.blumag.com)
August 2000

Cultural expression is the first stage of a People’s Resistance.

Culture speaks to the very base of the people’s awareness, and awareness creates a collaboration against aggression and oppression. At this point in history, the bottom line is that young people dominate the expression of rebellion and resistance in their struggle against the pain and toward mental, physical, and spiritual liberation.

The assassination of Tupac Amaru Shakur and Notorious Biggie Small is an indication that progressive rappers from the New African nation will be targets of COINTELPRO as long as they continue to effect the hearts and minds of our young souls. It’s very important that the hip hop and funk jazzz dwellers understand the specific role CONINTELPRO played in our movement, and what effects that tactic will have on efforts to organize. COINTELPRO is a serious military strategy against an unconscious, divided civilian population. It’s important to understand our enemy but never have fear. Our counterattack must be based on a historical analysis that captures the highs and lows of the historical struggle waged by sisters and brothers of the Black Liberation Movement.

Utah State University Students Commemorate Dr Mutulu Shakur At Night of Resistance

There is no question of Tupac’s impact on the hip hop generation and on the social political attitudes of many youth and the disposition of many street crews.

Whatever may be said about my son and a few others, there was never a loss for political analysis and social evaluation in his albums.

There was always a political discussion of his movement, the hiphop generation, and he continued to give explanations and descriptions as opposed to just glorification of the dynamic of the street reality. I have an obligation to speak of Tupac’s influence as it concerns Political Prisoners and Prisoners of War. The Shakur family’s continued struggle for liberation of our people has led to many of its members being Political Prisoners and Prisoners of War. For this reason, it was natural for Tupac to ally with the lockdown and demand that his peers support Sekou, Mumia, Geronimo, and others. It was also natural for him to understand the best character of street life and to struggle with the negative. That’s why he and I push for “the code of the thug life.”

The natural response to the void left by the struggle waged in the Black Liberation movement and other political movements is the emergence of an aggressive belligerent youth response to the oppressive social condition. Without political leadership, the focus of that aggression splintered.

The fact that many people of various ages and cultures have some understanding of the joy and pain of the present condition of oppressed people and awareness of Political Prisoners and Prisoners of War is because Tupac and rappers of the hip hop nation have established rap as the revolutionary culture.

We strongly believe that our future is in the hands of the young folks.

We have not forgotten as Political Prisoners and Prisoners of War why we were prepared to sacrifice.

Now is a very important period for the struggle. In order to lead, you must establish some guidelines and principles of unity and character, a character that comes from a revolutionary culture. Then when we say to the street crews and underworld dwellers to create a code and stand on it, we know it can help to bring the unity we need on an international level for our next generation.

Dr Mutulu Shakur 10-16-1992 Chicago Interview

It is your duty to free the Political Prisoners and Prisoners of War of our movement. You have to unravel the self-destruction and give voice to the pain caused by the combination of oppression and horizontal aggression, as Tupac did. If we do, we will change the condition of our people. We believe in the strength given us through the spirit of our ancestors and our martyrs who sacrificed for our future.

We give honor to Tupac Amaru Shakur.
All Power to rappers in the Hip Hop Nation who dare to Struggle.
Freedom which comes from struggle is the truest liberation.
Stiff resistance

Contact Dr. Shakur

Dr. Mutulu Shakur #83205-012
Victorville USP
P.O. Box 3900
Adelanto,CA 92301

(In 1987 acupuncturist and community health care worker Mutulu Shakur was sentenced to 60 years by the federal government, for his role in the Black Liberation Movement. The government alleged 0,A, that he was a BLA (Black Liberation Army) commander who liberated Assata Shakur from a NJ prison, among other actions in behalf of Black people and the Freedom Struggle).

 

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OGAM STONE INSCRIPTIONS AND IGBO COLUMN-WRITING: A COMPARISON

OGAM STONE INSCRIPTIONS AND IGBO
COLUMN-WRITING –A COMPARISON

By Catherine Obianuju Acholonu

Adapted from a paper published under the title “Ogam Philosophical Language and the Lost Nation of Tilmun” in UNESCO Nigeria published booklet Reflections on Indigenous Philosophical Thought, 2008, Abuja.

Introduction
Ogam Origins
Deciphering Ogam
Ogam Inscriptions
Postscript
Bibliography

The Horse Creek Petroglyph of
West Virginia

Introduction

Ogam (also spelled Ogham) was the earliest form of writing and communication known in the British Isles and in Scandinavia, where ancient traditions insist that it was introduced by the Druids, who, according to the indigenous traditions of the Isles, were Black African dwarfs and magicians. Research conducted by Marija Gimbutas has linked Ogam with the “Old European Script” dating back to 5,300 B.C. (Marija Gimbutas, The Language of the Goddess, see Ego Nyland Website, 1996). Ogam appears to have a connection with the ancient Cretan script called Linea-A (see Plate 4) which like Ogam was written in columns and strokes. Ogam inscriptions appear as etchings on thousands of stone monoliths scattered throughout Ireland. Irish scholars maintain that Ogam is much older than their native Celtic language, which is as good as saying that those who wrote Ogam lived in Ireland before the genetic ancestors of today’s Irish people appeared in the land. Edo Nyland Ibid., 1996) an Ogam scholar, who has done much work transcribing Ogam and even coming up with an Ogam Dictionary, writes:

“Many people have tried to translate the inscriptions using the Celtic language, but without any success. Not a single genuine Ogam inscription is written in Celtic…The Celtic language did not yet exist at the time these petroglyphs were made…”

In the course of conducting field research on ancient Rock Art in the West African environment, with particular emphasis on Southern Nigeria, my team found strong evidence that seemed to suggest that ancient people from Southern Nigeria who spoke a language that belonged to the Kwa linguistic family had left behind a series of enigmatic Rock inscriptions that had baffled anthropologists and historians since they were discovered in the turn of the 20th century by British colonial officials Charles Partridge (1903), P.A. Talbot (1926) and Philip Allison (1963). (Philip Allison, Cross River Monoliths, 1967). The Cross River Monoliths (Plate #1), as they have come to be known, consist of over 300 units of oval shaped basalt rock of between 3 and 6 feet in height located in villages and forests in Ikom Local government, Cross river State, Nigeria. (Catherine Acholonu, The Gram Code of African Adam, Stone Books and Cave Libraries, Reconstructing 450,000 Years of Africa’s Lost Civilizations, 2005) Ikom monoliths are listed on the World Monument Fund ‘2008 Watch List of 100 Most Endangered Sites’ as being over 2,000 years old. (See Plate 1; see also World Monument Fund Website http://www.wmf.org) According to Jocelyn Murray’s description of the distribution of languages on the African continent in Cultural Atlas of Africa, the Kwa group of languages is an arm of the Niger-Congo sub-family of Niger-Kordofanian spreads across half of Africa and its child the Niger-Congo is traditionally spoken in West Africa. Kwa is spoken in Southern Nigeria, Ghana, Togo and Benin Republic.

For four years, between 2001 and 2005, we worked on transcribing the Cross River monoliths and made the first breakthrough in July 2005 when we were able to translate one word of the inscriptions. It was in the course of searching for possible linkages with other stone inscriptions around the world that we stumbled upon Ogam.

POSSIBLE CULTURAL ORIGINS OF OGAM

Ogam has survived in Ireland, Scotland, Wales and England as the “Language of Magic”. Some samples have also been discovered in USA, notably in West Virginia. Dr. Barry Fell of Harvard University has been studying the phenomenon of the Ogam writing. (Barry Fell, “Wonderful West Virginia”, in America B.C., March, 1983) Because Ogam shares the Vowel-Consonant-Vowel (V-C-V) structure of morphemes with the Basque language, Barry Fell came to the conclusion that Ogam originated from Basque: a language used among Native Tuaregs of the Sahara regions in North Africa. But Edo Nyland (op. cit.) admits that “no one has been able to translate one single Ogam word” with or without Basque, which means that Ogam has no real affinity with the Basque Language. Ongoing research however, seems to suggest that the Akan who are of the Kwa linguistic family have numerous cultural affinities with the ancient Egyptians, Libyans and the ancient Garammante. (Eva Meryowitz, The Divine Kingship of Ghana and Ancient Egypt, 1960; Akan Traditions of Origin, 1952; Kwame Osei, The Ancient Egyptian Origins of the Akan, 1996) It is therefore quite possible that cultural transference could have occurred indirectly via Egypt and Libya, through Greece and the Aegean, to Europe. This would explain the presence of the Linea-A writing (Plate 4) in Crete. Phoenician influences as culture bearers, who traversed the seas around Africa and the rest of the ancient world, are not ruled out. Phoenicians were Canaanites and Biblical records (Genesis) maintain that Canaanites were prehistoric migrants, Hamites who left their African homeland to populate Palestine. The Akan case is not an isolated case, for emerging anthropological information would seem to suggest that the ancient speakers of the Kwa family of languages (to which the Akan belong) had migrated South from North Africa circa 4,000 years ago. This is particularly true of the Igbo and would tend to support a distant Basque connection of not only Ogam but the Kwa group of languages though this is still the subject of ongoing research. (Adiele Afigbo: The Age of Innocence, 1985; Akaolisa, H.K.: The Igbo Race, Origin and Controversies, 2003)

In the bid to translate Ogam using Basque, what Barry Fell and others did was to assign arbitrary meanings to the Ogam words they wished to translate. Since no one has really been able to break the Ogam code before now, all translations done so far by scholars have been more or less guessing exercises, and the scholars who have done this, including Fell himself have admitted failure in actually translating any Ogam word or sentence. Neither Barry Fell, nor any of the subsequent translators has seriously considered matching Ogam with any other language other than Basque. Ironically all the words transcribed from the stones by these scholars, including Fell’s own transcriptions easily give themselves away as belonging to the Niger/Congo group of West African languages which are characterized by the V-C-V structure. Most if not all of the Ogam inscriptions recorded by Barry Fell possess the Vowel-Consonant-Vowel (VCV) structure of morphemes: the distinguishing element of Niger-Congo languages, the Kwa family group in particular. This means that in Ogam as in Kwa languages, words are structured in such a way that consonants are interspaced by vowels. The assumption by Barry Fell and other Western scholars that Basque is the only language (in the world), which fits this mold, was a major error that hampered all their translations. Another problem was that Basque does not possess the letters ‘C’, ‘V’, ‘Q’ and ‘Y’ that occur in Ogam and in Kwa. Kwa languages include Yoruba, Igbo, Idoma, Igala, Ashanti and Akan languages of Nigeria and Ghana. In Igbo language ‘C’ occurs as ‘CH’, ‘Q’ as ‘KW’ while ‘Y’ and ‘V’ remain unchanged.

It was researcher Don Luke in an article titled “African Presence in the Early History of the British Isles and Scandinavia” (African Presence in Early Europe, ed. Ivan Van Sertima, 1985) that first pointed out that Ogam might be a West African language and not the North African Basque language suggested by Barry Fell. Luke argued that (Ogam) script may have originated in Africa and been taken northward by early adventurers…(for) this same script can be found along the Niger in West Africa because there appears to be a possible West African Scandinavian link in our findings.

We checked out Luke’s suggestion that there was a similar kind of writing along the Niger area and found that indeed the column writing existed among the Igbo of Southern Nigeria, which had literally been lost. Fortunately this writing (see Plate 2) was recorded in Things Fall Apart a novel by Africa’s most famous novelist Chinua Achebe (1958). A character in Things Fall Apart says, ‘Look at the wall… Look at those lines of chalk:’ and Okoye saw groups of perpendicular lines drawn in chalk. There were five groups and the smallest group has ten lines… ‘Each group there represents a debt to some one, and each stroke is one hundred cowries’. (p. 6)

Today in traditional Igbo land the column writing is only used for mathematical calculations and in negotiating bride prices, whereby sticks known as Ogu represent numbers. This is also recorded in Things Fall Apart (p. 51). The process is known as Ima Ogu. Incidentally ancient records from Ireland say that Ogam was originally rendered with sticks.

Ogam was written in the form of strokes or lines, originally on sticks and later on rock. From Edo Nyland we gather that Celtic traditions of Ireland say that Ogam means Oga-ama. Oga-ama is most likely related to Igbo equivalent Ima Ogu already described above as the custom of using sticks to communicate, for in both traditions Ogu means ‘stick’. In Igbo tradition another similar word, Ogu-ama, has a range of meanings connected with the act of using sticks for oath swearing. Thus its literal Igbo meaning would be ‘One who cannot be found guilty by ogu swearing sticks’. Accordingly, when an Igbo says, “I have Ogu.” It is a declaration of impeccability. Though the custom appears to be dying down, column writing was considered sacred, such that the sticks used in the process were imbued with a kind of scriptural potency. Other examples of the use of the column writing by Igbo elders as recorded in Achebe’s Things Fall Apart confirm that the writing was essentially a sacred activity employed by the initiates of the ozo, the cult of holy men/senators/judges as a demonstration of their holiness and their title each time they were about to embark upon the most sacred act of sharing communion which was done through the ritual breaking, sharing and eating of the kola nut: the seed of the cola acuminata tree. (Plate 2; See Chinua Achebe, Things Fall Apart, p. 5, 51) Accordingly Helen Chuwkunyere in an article titled “Oji Ezinihitte Festival in Imo State” published in Nigerian Heritage Journal (Vol. 13, 2004) wrote, “Nzu (clay chalk) is usually the first Item you offer to your guest and (it) comes before the kola nut in a powdered or solid form.” (p. 90) And P. Osuagwu in a booklet tilted The Oji Ezinihitte Cultural Festival wrote, “To the visitor, the nzu serves two purposes; he registers his visit and declares his title. The visitor marks eight lines or dots on the ground with the nzu if he is titled and four or five lines or dots if he is not.” (p. 32)

DECIPHERING OGAM

Ogam writing presumes a central axis (the stick) called the stem on both sides of which the lines are executed. (See Item 1 and 2) The description of the structure of Ogam provided by its early users indicates that the script is constructed in line with the metaphor of ‘Tree Climbing’. By way of explanation, Ogam basic structure consists of a long, central line called ‘the stem’ to which short, straight lines are added: to the right, to the left and across. The number of lines in a cluster and their positions relative to the stem, form the individual letters of the Ogam Alphabet. (See Item. 1&2) For example, one line to the right of the stem, stands for the letter ‘B’; one line to the left of the stem, stands for the letter ‘H’; two slanting lines across the stem, stand for the letter ‘G’; four slanting lines across the stem, stand for the letter ‘Z’; two straight lines across the stem, stand for the letter ‘O’, etc. (See Item. 1, No. 1 and 3). Vowels are determined by vertical or horizontal lines or dots across the stem (See Item. 1, No. 4).

Item 1

1. 2. 3. 4.

Item 2

Below is a list of Ogam codes transcribed from the original stone inscriptions by Barry Fell. Their ancient creators purposely left blank spaces where most of the vowels are supposed to be. We worked on the project for several weeks, supplying vowels for the blank spaces through the process of trial and error. The result was astounding. Also included are samples of our transcription of the Horse Creek Petroglyphs of West Virginia (Plate 3), USA, listed here as critique of Barry Fell’s translations of same using Basque, which he admits, do not make any kind of meaning in any known language. Ogam sentences we worked on are listed by the serial numbers by which they have been identified on the stones in the open and in museums as recorded by Barry Fell and Edo Nyland. Making provision for slight errors that may have occurred in the course of transcribing from the stones by Fell, we came out with the phrases listed below: Ogam sentences are listed word-by-word on the top rows, (indicating missing letters as they occur on the stones), while the corresponding Igbo words/ sentences, are listed underneath each row (Items 3-9). In Igbo and in Ogam, words and sentence-structures match with an uncanny exactitude. (Transcriptions of Ogam stone inscriptions listed here are taken from the article “Translating Ogam: Introduction to Linguistic Archaeology for Ireland”, by Edo Nyland, published on the Online, 1996. It includes his listings of Dr. Barry Fell’s transcriptions of the Horse Creek Petroglyph of West Virginia, USA), which he was able to decipher as a detailed description of a wild bison hunt (Horsecreek Petroglyph).

Item 3.

The Cille Barra Stone (Located at the Museum of Antiquities, Edinburgh, Scotland, No Serial Number):

-ti

ir-
-t-

-hu

ur-

-ki

ir-
-t-

-hu

us-.
In-

-r-

-ri
Nti
roo

ete

ahu
uru
eku

roo
ete

ahu
usa.
Ina

aru

oru

is-
-ku

ur-
-s-
-si
i-a
ari
is-
-ta.
isi

aku,

uru
oso
asi
ina
ari
isi

uta.

There are two sentences in the above list. The first sentence reads:

Nti roo ete ahu uru, eku roo ete ahu usa.

Literal translation, “When the ear constructs a palm-tree-climbing-rope (ete), there is gain for all, but when the spoon does the same, gluttony reigns”. Meaning: Those who are keen to learn and listen to advice ultimately become great assets to themselves and society; not so the gluttonous. All their efforts are motivated by greed.

The second sentence says: Ina aru oru isi aku, uru oso asi ina ari isi uta. Literal Translation: “When you work hard to lay a solid foundation, the-get-rich-quick accuse you of attempting to climbing the tip of the arrow (attempting the impossible; foolish waste of time and energy).”

Lesson: Lasting success is the result of hard work and perseverance. One poised to succeed takes no advice from lazy people and charlatans.

Item 4.

Kingulbin East # 1086

-b- -la ad- -na ach- -ko og-, -ra ade ede dane.

-b-
-la
ad-
-na
ach-
-ko
og-,
-ra
ade
ede
dane.
Ubi
ala
adi
ana
acho
iko
ugu,
nra
ade
ede
edeana

Igbo Reading: Ubi ala adi, ana acho iko ugu, nra adi ede ede-ana.

Literal Translation: “When farmland is scarce, no one plants creeping legumes (that spread over the farmland and stifle other plants). Eczema is no body tattoo. (It is a disease.)”

Lesson: In times of lack, luxury is unnecessary and survival is paramount. One who hides his ailment, and pretends to be well, will die in his disease. The minor discrepancy between og- and ugu at the end of the first clause, as in a few other instances below, may have occurred in the course of transcription from the stone.

Item 5.

Ballintaggert Stone

-ma aq- -qi i-i, i-a ari i-e iyi ima

-ma
aq-
-qi
i-i
i-a
ari
i-e
iyi
ima
Oma
akwu
(u)kwo
iyi,
ima
(a)ra
ihe
iyi
(i)ma

Igbo Reading: Oma akwu-kwo iyi, ima-ri ihe iyi ma.

Literal Translation: “You who (claim to) know the vegetation of the riverside, do you have the river’s knowledge?”
Lesson: Literacy is not wisdom. A man’s knowledge cannot compare to that of the Eternal Being.

We have isolated in brackets the authors’ tendency to repeat the last vowels of preceding words when the next word begins with a consonant. This would tend to suggest that the sentences were meant as rhythmical incantations, which are essential attributes of magic.

Item 6.

THE HORSE CREEK PETROGLYPH OF WEST VIRGINIA

The stone inscriptions under this heading were discovered in Horse Creek district, West Virginia, USA. Barry Fell noted that Ogam S authors of USA left behind a number of stone megaliths in New York, Massachusetts, Vermont, Pennsylvania, Virginia and New Hampshire. Archaeological dating of Ogam inscriptions in Virginia, USA, places them between 600 A.D. and 700 A.D. It is suspected that early Irish missionaries did the writings. (“Wonderful West Virginia” in Barry Fell, America B.C., March, 1983). As noted earlier, both Fell and other scholars of his school have admitted that none of the translations they have so far done has made any kind of sense or meaning. Edo Nyland has rendered a more contemporary translation of this petroglyph. Our own translations are listed here. Due to changes made by Fell in the original script, it was hard to translate some portions of the West Virginia petroglyph. However, going back as close as possible to the original, we were able to translate the middle and bottom lines fully but the top line only partially.

This translation by Dr. Catherine Acholonu deployed the Igbo Language that is a precursor of the Basque Language, and therefore the derived text does not accurately describe the wild bison hunt of the ancient Amerindians. Edo Nyland used the more evolved Basque Languagee and was successful in detailing the procedure of the hunt (Nyland’s Translation).

Item 7.

The Horse Creek Petroglyph of West Virginia (top line)

The top-line using the Igbo Language may be summarized as follows:

-r- -j- -h- -mu, -ku u-i ih- -m-, -n- -m- -k- -s-, -b- -d- -l- -k- -s- -tu u-i.
-g- -n- -m- -idi -a…

Igbo Reading: Ire eji aha emu, aku eji haa emu, one-eme aku ocha? Oba adi ele oku uzo ntu di. I ga-añu Imo n’idide…?

Literal Translation: The slanderous tongue, the wealth that finances slander, can it be called clean? The barn cannot go up in flames where there is a pile of cinders (to put out the fire). No one drinks Imo (a major river in Igbo land) with earth worms.”

Lesson: Those who seek equity must seek with clean hands. The evil we do onto others condemn us. Where there is a will, there is a way. The solutions to a person’s problems are always around him. As the river does not carry worms, so the Eternal One is beyond error. Seek and find the Eternal One (God) and live above limitations…!

Item 8.

The Horse Creek Petroglyph of West Virginia (middle line)

-m- -g- -n- -t- -l- -g-, -mi i-a at- -ge e-a an- -b- -t-

-m-
-g-
-n-
-t-
-l-
-g-,
Omi
aga
ano
otu
ulo
ogo,

-mi
i-a
at-
-ge
e-a
an-
-b-
-t-
omi
ina
atu
oge
ina
ana
obi
ete

Igbo Reading: Omi aga ano otu ulo ogo, omi ina atu oge ina ana obi ete/uta.

Literal Meaning: “A well won’t last long in one house, the well that you dig in your new, permanent homestead.” Lesson: “While digging a well (domestic water bore-hole) for your new and permanent homestead, do not forget that a well serving only one family dries up quickly.”

Deeper meaning: “No man is an island. Sharing is the essence of life. Life is only worthwhile when it serves the collective good. The value of the life of the individual is measured according to his service to society.”

Item 9.

The Horse Creek Petroglyph of West Virginia (bottom line)

–b- -h- -g- -to o-i ir- -g- -l-, -g- -g- -b- -mo,

-b-
-h-
-g-
-to
o-i
ir-
-g-
-l- ,
-g-
-g-
-b-
-mo
Ibu
ahia
ego
ito
odi
ire
ego
ole,
ego
oga
ebu
imo

o-i it- -k- -di i-a ah- -f-. -ki i-o on- -d- .

o-i
it-
-k-
-di
i-a
ah-
-f-.
-ki
i-o
on-
-d-
Odi
ita
eke,
odi
iga
ahia
ofe.
Oki
ilo
onu
ada.

Igbo Reading: Obu ahia ego ito, odi ire ego ole, ego oga ebu imo; odi ita eke, odi iga ahia ofe. Oki ilo onu ada.

Literal Meaning: “Seller of three pence worth or goods, how much will your goods fetch? Can money swallow Imo River (metaphor for the sea)? Can it kill a boa? Can it shop for groceries (do one’s chores)? An old man does not soil his body like a new born.”

Lesson: The power of money is limited to commerce. Money cannot render direct service or affect the realm of the infinite. Without human instrumentality, money is useless in the performance of actions great or small. Age confers wisdom through experience. Those better placed than others should live by example, rather than following the ignorant to do wrong.

OGAM INSCRIPTIONS, A REPOSITORY OF TIMELESS PHILOSOPHY

Igbo translations of Ogam inscriptions reveal them to be proverbs and wise sayings that not only have their roots in Igbo language, but also in the current Igbo geographical environment. Frequent references to Imo, the longest River in Igbo land, and the recurrence of the Igbo word ete (palm-tree-climbing rope) lend further credence to an Igbo origin of this ancient orthography whose major distinguishing attribute, according to its ancient users, is that “Ogam is climbed as a tree is climbed”. Ogam inscription titled Kinguilben East, No. 1086, listed here as Item. 4 was particularly singled out by Barry Fell as a litmus test for a successful translation, due to the fact that it is one of the very few sentences with a succession of complete words “…ade ede dena”. This three-word phrase, which Barry Fell could hardly fit into his own translation, fitted very neatly, phonetically, structurally and semantically, into our Igbo translation. Ogam inscriptions are statements of ageless philosophies that teach universal truths and lessons of everyday life. Their metaphors, drawn from the rustic environment, emphasize the importance of hard work, patience, perseverance, sharing, giving, tolerance, and service, condemning acquisitiveness, greed and excessive self-gratification. They emphasize the need to place more premium on eternal values and less on material acquisitions; the superiority of collective good over individual comfort; the imperative power of the Eternal over the transient; natural wisdom over bookish knowledge, and above all, the indispensability of Eternal Being (God) in the affairs of man. In Ogam and in Igbo worldview the metaphor for God or Eternity is the sea or the river.

POSTSCRIPT

These are eternal subjects that were as relevant 3,000 years ago as they are today. These Scriptures on stone are the same philosophies and morals for which the Holy Bible, the Koran, the I-Ching and other Scriptures of other civilizations were later to be written. No wonder the Benedictine Christian monks of Ireland adopted Ogam philosophy and codes for their early missionary work. Ogam writings were transliterations (literal translations) of a West African language: a language still spoken today in Nigeria. What this means again is that the Pre-Historic inhabitants of Ireland and their Scandinavian neighbours could have originated from West Africa. It could also indicate language borrowing from pre-Historic West African colonizers, missionaries of the religion of the Druids! Irish Druids referred to Ireland as the ‘Land of Erin’, which was the etymological origin of the word Ire-land. Erin was very likely a mythical world teacher known to the Igbo as Eri, the founder of their ancient civilization, the Nri civilization. Eri is spelt Erin in Yoruba and Benin (Edo) languages, meaning ‘God’, among other things. In Yoruba language it also means ‘four’ which is the core number in Igbo cosmology. It also means ‘god of songs’, elephant: king of the jungle. Eri seems to have had links with the Yoruba ancient town of Ijesha giving rise to the terms Erin-Ijesha, Erin-Ile that mean ‘Ijesha of Eri, the place of Eri’.

It does appear that though Igbo and Yoruba branched off from the same mother language – Kwa, Igbo language might have retained more similarities with the original (proto) Kwa spoken and written by the Kwa ancestors of both peoples who might have been the inventors of Ogam. This would explain why Igbo is closer to Ogam than Yoruba. We can make this assertion because we actually attempted unsuccessfully to create Yoruba sentences out of the Ogam phrases, working with Yoruba native speakers. Their conclusion was that though individual Ogam word made several meanings in Yoruba language, each sentence needed additional conjunctions, pronouns and articles to make any kind of sense. We are hoping to elicit reactions from scholars working on Ogam to consider its possible links with other Niger-Congo languages and other languages of Sub-Saharan Africa.

Emerging facts from new research seem to strongly suggest that ancient West Africans were responsible for megalithic stone works in ancient Europe and the Americas. Thus Zecharia Sitchen, in When Time Began, Book IV of his phenomenal Earth Chronicles, wrote, that if European legends be “deemed as conveyors of historical fact, then the one about Africans coming to erect the megalithic circles at Stonehenge” in the British Isles is conveying an important piece of world history not unconnected with the same Black West Africans who created the Olmec civilization of South America around 3,000 B.C. (p. 323). Ikom monoliths (see Plate 1) of Cross River State, Nigeria have been officially listed by the World Monument Fund in its 2008 Watch List of 100 Most Endangered Sites (it was nominated for listing by the Acholonu research team), where it was designated as “an ancient form of writing and visual communication … dating from before 2,000 B.C.” This is an official proclamation that more than 4,000 years of Black Sub-Saharan African history is written on these stones waiting to be deciphered. By way of example, we have demonstrated in our book The Gram Code of African Adam, our step-by-step interpretation of the graphic illustration, by these ancient stone authors, of picture-equivalents of portions of Sumerian and Biblical Genesis. The creation or ordering of the planets of the Solar System, the cleaving asunder of the mother Planet Gaia and the Sumerian story of the ‘gathering of the parted waters of the firmament by the clenched fists of the Creator’ are illustrated on the monolith known as Wisdom Stone (Plate 1, below).

Plate 1: A Cross River monolith
with inscriptions

Plate 2: Samples of Igbo column writing

Ogam inscription in the shape of a bison
Plate 3: Ogam Inscription- Horse Creek Petroglyph of West Virginia discovered by Dr. Barry Fell
and deciphered by Edo Nyland as an ancient hunt for bison in West Virginia (Nyland’s Translation)

Plate 5: Map of Northern Africa showing regional location of Igbo land and also of the monoliths

Plate 4: Cretan Linea A writing

Bibliography

Composition of Research Team:
Catherine Acholonu – UN Forum of Arts and Culture, Nigeria
Ajay Prabhakar – UN Forum of Arts and Culture, Nigeria
Nneka Egbuna – UNESCO, Nigeria.

 

source:

http://www.faculty.ucr.edu/~legneref/igbo/ogam2.htm

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MUHAMMAD: Free Mumia Abu-Jamal and Jamil Al-Amin

MUHAMMAD: Free Mumia Abu-Jamal and Jamil Al-Amin by Askia Muhammad

Continued steadfastness is required by those who love freedom for the oppressed. Two innocent, Black liberation freedom fighters — Mumia Abu-Jamal and Imam Jamil Al-Amin — are demanding justice from the courts, not “just us.”

There is encouraging news for former Black Panther Mumia Abu-Jamal. A judge ruled he can reargue his appeal in his case before the Pennsylvania Supreme Court. He has always maintained his innocence. He may get a chance to retry his stacked trial, with ample new, exculpatory evidence which was blocked at his original murder trial.

There is no new, good news however about former SNCC and Black Panther Party leader Jamil Al-Amin (known then as H. Rap Brown). He remains on lockdown, 10 floors underground, in a federal supermax prison, ostensibly for a state of Georgia crime.

Jamil Abdullah Al-Amin
**FILE** Former Black Panther Jamil Abdullah Al-Amin (R) listens to the proceedings in Fulton County Superior Court at the start of jury selection for his First Degree murder trial January 8, 2002 in Atlanta. Al-Amin, formerly known as H. Rap Brown, is accused of killing a Fulton County Sheriff’s deputy and injuring his partner as they attempted to serve him with a warrant in March of 2000. The prosecution is seeking the death penalty in the case. (Photo by Erik S. Lesser/Getty Images)
These heroes and all U.S. political prisoners should be freed!

Abu-Jamal — for whom journalist and law professor Linn Washington coined the expression, called “the Mumia Abu-Jamal Exception,” a cruel double standard in the courts of Pennsylvania which meant that decisions rendered by the Pennsylvania Supreme Court applied to every case in the state except Mumia Abu-Jamal’s case — has won a chance to reargue his appeal because a Supreme Court Justice invoked the Mumia Abu-Jamal Rule.

An appeals judge ruled in late December, citing former Chief Justice Ronald Castille’s failure to excuse himself from the Abu-Jamal case due to his prior role as Philadelphia district attorney when Abu-Jamal was appealing his case. Abu-Jamal was convicted of the 1981 murder of Philadelphia Police Officer Daniel Faulkner but has always maintained his innocence. I do not believe Mumia killed that cop.

Abu-Jamal’s lawyers argued that statements Castille made about people accused of killing police officers indicated he should have recused himself. In 2011, Abu-Jamal was re-sentenced to life without parole after the state lost an appeal on his death penalty. Prosecutors feared that the court-ordered rehearing on the death penalty might open the door for Abu-Jamal to appeal on other grounds, including seeking a retrial on the facts.

“The only reason the government wants Mumia killed or locked up for life is because he has been so successful in exposing the hypocrisy, racism, oppression and deadliness of this system,” said Pam Africa, of the International Friends and Family of Mumia Abu-Jamal more than a decade ago, and it’s still true today.

I believe Mumia Abu-Jamal is an innocent man who never should have even been arrested let alone convicted and sentenced to death. The same is true of Jamil Al-Amin.

It is easy to see the flaws in the case against Abu-Jamal. You don’t need a law degree, nor do you need to read 15,000 pages of trial transcripts understand that his trial and conviction was racially manipulated by police and prosecutors, in front of a mostly White jury which was presented tainted evidence — and that is a gross injustice.

We’ve known all along that the jury pool was tainted, stripped of Blacks, that he was framed by a police force, a prosecutor, and a judiciary tainted by racism. But there’s even more. A decade ago, pictures from the night of the shooting emerged, revealing police evidence tampering and other contamination of the crime scene. The photos were taken by freelance photographer Pedro Polakoff the night of the shooting, and Abu-Jamal’s supporters insist they prove that the conspiracy to blame him began that night at the crime scene.

“There’s a number of shots showing deliberate manipulation and corruption of the crime scene,” Washington told this writer at the time.

And so the beat goes on. The efforts to suppress any Black leader, whether he’s a militant journalist like Mumia Abu-Jamal or a dedicated Atlanta Muslim leader like Imam Jamil Al-Amin, continue in full effect. But with a steadfast and sincere defense of the truth, we will prevail.

Free Mumia Abu-Jamal. Free Imam Jamil Al-Amin. Free all Black political prisoners in the U.S.

Source https://washingtoninformer.com/muhammad-free-mumia-abu-jamal-and-jamil-al-amin/

New Afrikan Political Prisoners Addresses

https://newafrikan77.wordpress.com/2017/11/20/new-afrikan-political-prisoners-prisoners-of-war-addresses/

 

NDI EZE IN IMO STATE ARE UNDER THREAT

NDI EZE IN IMO STATE ARE UNDER THREAT Stop your Biafra activities, Stop following Nnamdi Kanu. Accept 20 million Naira now or you all die – Imo State Government #Biafraland

#SupportBiafraReferendum #StopOperationPythonDance3 #StopBiafraKillings #StopBiafraOppressions

Biafra: We New Afrikans Incorrectly Called African Americans Should be Prepared to Join Biafran Struggle

 

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The Political Thought of Afeni Shakur

Afeni Shakur, known to most of us as rap icon Tupac Shakur’s mother, passed away last month (2nd May 2016).  In his 1995 song  “Dear Mama”, Tupac Shakur speaks about  the deep appreciation for his mother and the difficulties she faced with drugs and poverty when raising him. But what many people are often not aware of is that Afeni Shakur was a revolutionary thinker and activist who shaped the political discourse of Black Liberation movements in the 70s. She joined the Black Panther Party in 1968 and was a crucial member in the NYC chapter.  In April 1969, she was accused of conspiring with 20 other Black Panther Party members to carry out bombings in New York. Afeni Shakur  defended herself in the so-called Panther 21 trail, earning an acquittal on all charges after serving a total of 11 months in jail.

In remembrance of Afeni Shakur’s legacy as a revolutionary, mother and activist, I have digitized sound bytes from an interview with Afeni Shakur in 1972, in which she speaks passionately about why she joined the Black Panthers, lessons to draw from the Panther 21 trail, and what it means to be a political prisoner as well as how to foster racial solidarity within and outside of the prison. Listening to Afeni Shakur does not only provide insights into the political climate of the early 1970s and the Panther 21 trail, but also evokes memory and inspiration of a recently departed ancestor.

Afeni Shakur: Joining the Black Panthers: Click Link for The Topics &  Audios of Afeni Shakur

https://freedomarchives.org/the-political-thought-of-afeni-shakur/

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Afeni Shakur: Solidarity during Panther 21 Trail:

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Afeni Shakur: On Racial Solidarity:

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Afeni Shakur: On Lessons from the Panther 21:

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The Freedom Archives  is a space that has allowed me to discover and learn more about Black history, prison movements and other national and international political movements.  It is dedicated to honoring lesser known revolutionaries, such as Afeni Shakur. To enable us to continue doing this type of work help support the Freedom Archives.

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Restoring the Neighbor back to the ‘Hood

Restoring the Neighbor back to the ‘Hood: Yusef Shakur

Across amerikkka, urban cities have been reduced to “Third World Cities” and the people there are surviving in “Third World Neighborhoods” where the hope there has been replaced with desperation. What were once neighborhoods of strength, pride, togetherness and love has evaporated, and is now a ‘hoods of violence, helplessness, hopelessness and rampant underdeveloped behavior. Once Black neighborhoods was reduced to ‘hoods they began to resemble a dried up lake where the people began to turn on each other out of survival. Black folks in amerikkka have known poverty every since of our forceful arrival here, but surviving in poverty was never an excuse for us to behave poorly. Behaving poorly became the norm when the love, care, sharing, high expectations and the mind-set of doing for self walked out of our “neighborhoods”, and was replaced with hostility, drugs, guns, self-hatred, gentrification and continued racism that maintains “’hoods!” So the mission to “Restore the Neighbor back to the “Hood” is fundamentally about us being neighborly with each other, caring for each other, loving each other, feeding each other, protecting each other, educating each other and clothing each other. Doing these things we all have the power to do every day, and are the small things that nurture families, cultivate human beings and are the foundation for strong and safe neighborhoods/communities.

What is peace when there is no hope? We need programs that are educating, serving and empowering human beings, that is why we organize the annual back to school event, monthly people survival program and do other revolutionary programs that is meeting the people where they are at of winning the hearts and minds of the people. We need individuals who desperately want to be leaders, to be educated. Helping your neighbor or someone in the community does not make you a community activist; it makes you a good human being, which I am of the belief that we need more good human beings than activists. Activist is nothing but a label at the end of the day and the real activist are the mothers, fathers, daughters and sons fighting for their humanity every day against poor school system, corrupt politicians, fake preachers and sell-out community leaders. Being a good human being speaks to our connection to each other and our desire restore humanity to human beings which has greater meaning. I overstand that our communities are suffering on every level and that any person who provides an act of relief towards their suffering is embraced as a savior. That is dangerous, because now our communities become depended upon individuals who aren’t qualified in the first place. We need a movement that breeds hope, that restores the humanity to human beings, which is rooted in (tough) unconditional love, has a vision that moves us from internalizing our oppression to liberating us from all types of oppression. We can’t afford to lose another life, because every life is valuable! We need people who are not afraid to make sacrifices on every level. We need people to overstand that oppression and exploitation still exists in amerikkka, which is the root cause of our misery. We need to develop and create liberated peace zones, which will breed hope amongst the people and instill high expectations within the people to treat each other like human beings and not like animals! We need people to get off their asses and fight with everything they have! We need people to overstand that we are at war and we are fighting for our lives and for future generations not to suffer like we have. We need every human being to be joining our ranks; white, Black, Brown, any color. We need people to overstand that we have to “Restore the Neighbor back to the ‘Hood”, if not the ‘hood will be the death of all of us. People survive in ‘hoods through underdeveloped behavior, but people live in neighborhoods through love and care. Our greatest resource is our capacity to love and care for each other and for our neighbors, which will bridge the gap between hope and desperation. Get involve and join the movement of RESTORING THE NEIGBOR BACK TO THE ‘HOOD, it is more than a slogan it is a way of life. Take the PLEDGE:

I pledge allegiance to do my part in restoring the neighbor back to the hood. I pledge to develop myself, my family & my household to the greatest extent possible by being a shining example of a husband, father, son, brotha, wife, mother, daughter & sister in my neighborhood. I will learn all that I can in order to give my best to improve the quality of my neighborhood. I will work diligently to honor my family in my neighborhood with good deeds & treat my neighbors as my extended family. I will keep myself mentally sound, spiritually grounded & physically fit; building a strong body, mind & spirit that will exemplify positivity & productivity in my neighborhood. I will unselfishly share my time, knowledge, resources & wisdom with my neighbors (young & old) in order to build & maintain a healthy neighborhood. I will do my part to keep my neighborhood clean & safe. I will discipline myself to direct my energies thoughtfully & constructively to maintain peace, harmony & love in my neighborhood. I will train myself to never hurt or allow anyone to harm someone in my neighborhood for an unjust cause or through negative behaviors of stealing, gun violence, verbal abuse, police brutality, selling drugs, rape or any other social ills that work to destroy my neighborhood. This is my pledge to do my part by being a caring neighbor in my neighborhood by working to keep my neighborhood a peace zone instead of a warzone.

Black Oppression Unplugged PT 1 – Yusef Bunchy Shakur

Black Oppression Unplugged: Part 1 |

Current Conditions & Context:

The high conditions of police terrorism, gentrification, poor quality schools in Black communities that is fueling the school to prison pipeline, mass incarceration that has crippled the Black community, the lack of quality food distributed in Black communities has contributed to poor health of Black folks, extreme underemployment has criminalized a large segment of the Black community, the massive water shutoffs as a direct attack on Our humanity and the list goes on and on has influenced the rise of the Black struggle to center stage on a national and international level. As a result these oppressive conditions have baptized many new activists and organizers across the country to resist through leading the charge in shutting down highways, organizing die-ins, protesting outside courthouses and police stations and disrupting presidential candidate campaigns with their battle cry being BLACK LIVES MATTER! These conditions have also influenced elderly seasoned activists and organizers to kick off the dust and put their boots on the ground. This struggle is not new nor is the oppressive conditions new, but we have experience such a low tide of struggle from the late 70s through the 80s, 90s and 2000s that many of the new activists and organizers kind of see themselves in a new form of struggle. The Black struggle for liberation suffered immensely from the counterinsurgency attack by the Amerikkka government on the Black Liberation Movement, which contributed to the long gap in the low tide in the Black struggle for liberation from the political assassinations of Black leaders, the neutralization of Black organizations, the false convicting of Black community organizers to long prison bids as well as many of the season activists and organizers had to retreat to the underground to survive these repressive attacks and the chemical warfare launched on the Black community all left the Black community in disarray. Any struggle for liberation is a protracted struggle and must be passed from generation to generation, and it is imperative that We overstand this if We are going to win Our struggle for liberation and not struggle just to struggle. In these critical times not only do We need critical resistances but more importantly We need critical minds rooted in sound political theory that is governing our political practice i.e. activism and organizing as well as questioning what is Our end game as We struggle. Activism and organizing for the sake of activism and organizing is not sufficient in a struggle for liberation. Without having a historical analysis and context of the Black struggle for liberation will have Us organizing in circles that serves the interest of Our oppressors. Police terrorism, mass incarceration, poor schools, gentrification and etc is a by-product of Black oppression, so it is necessary as activists, organizers, revolutionaries, freedom fighters or whatever the hell We are calling Ourselves that We overstand this. But We can only be armed with this overstanding, if We have done the work of politically educating Our minds of the depth of Black oppression and the many expressions of it.

Birth of Black Oppression:

Europeans invading Afrika was a declaration of colonial war on Afrika and Our Afrikan Ancestors with the criminal intent of robbing Afrika of its natural resources. Through imperialistic intentions they stole, raped and murdered Our Afrikan Ancestors through capitalism and white supremacy, which gave birth to the Maafa (Kiswahili for great disaster) that white historians call the Afrikan slave trade. The majority of Our Afrikan Ancestors that were kidnapped was from the western part of Afrika and was brought to South Amerikkka and various Caribbean Islands before they were brought to North Amerikkka. The conditions in these parts of the world were far harsher for Our Afrikan Ancestors than those destined to land on the shores of North Amerikkka. The objective was to break the recalcitrant Afrikan’s. Prior to the Maafa, the European ruling class used less fortunate white people as indentured servants—as well as indigenous people of North Amerikkka as slaves—in their effort to capture North Amerikkka and steal all its natural resources. Indentured servitude didn’t work well, and the indigenous people died at an alarming rate from many European-borne diseases and outright slaughter. This made the capturing of Our Afrikan Ancestors more of a demand to these white supremacy/imperialists/capitalists. The Maafa gained worldwide momentum because many European nations, such as Spain, Portugal, England and France, benefited immensely from it. They came with a Bible in one hand, a rifle in the other, and a bottle of liquor in their back pocket. The greed of the Europeans was so great that it led them to fight each other. Many of Our Afrikan Ancestors from different tribes took advantage of these wars among Europeans by fighting the onslaught of their enslavement that led to some victories. This internal dynamic amongst the Europeans played a crucial role in the prevention of Europeans from totally capturing Afrika as a whole. From these European warmongers invading Afrika ultimately crippled Afrika through the exploitation of Afrikan labor, but also through robbing Afrika of its natural resources, such as gold, diamonds, ivory, and so forth.

The European thirst for Afrika switched from a colonial shit-uation into a neo-colonialist shit-uation (with imperialistic intentions governed by white supremacy minds). That is to say, once they were successful in their colonial domination over many countries in Afrika, these European nations began to implement a new colonial system with “puppet” Afrikan leadership (it appeared to be Black on the outside but was white on the inside) to maintain the primary objective of colonial rule. This new colonial system, or neo-colonialism, became a common practice of Europeans in their conquest of non-white countries throughout the world. As the Europeans began their colonial domination over different Afrikan Nations, a new mindset of Afrikan self-hatred was born. All that was great about Our Afrikan Ancestors and the Motherland was forcibly eradicated from the minds of Our Afrikan Ancestors (and their brothers/sisters in the Diaspora) and replaced with the erroneous idea that We had no culture, religion or heritage until the Europeans came to Afrika. Our Afrikan Ancestors were even told by the European colonizers that they were ordained by God to bring Christianity and European culture to the Afrikan “heathens.” As this system of colonialism and neo-colonialism became the common practice among Afrikan Nations, tribal wars became the norm and working together became the abnormal. This further worked to the advantage of the Europeans, because they could go about their mission of stealing all the natural wealth from Afrika, as well as human bodies, while violently putting down any resistance from Our Afrikan Ancestors. It wasn’t until 1619 that the first Afrikan was forcefully brought to North Amerikkka, over 100 years after the first European nation invaded Afrika in the 14th century. While crossing the Atlantic Ocean bringing Our captured Afrikan Ancestors to the shores of North Amerikkka, tens of millions of Our captured Afrikan Ancestors were killed in their quest to regain their freedom, died of many diseases or took their own lives as a form of resistances. Their bodies were thrown over board to be fed to the sharks. Once Our captured Afrikan Ancestors arrived in North Amerikkka they were auctioned off into a life of servitude, and were stripped of their original Afrikan names, Afrikan culture, and Afrikan heritage. Their reality became that of slaves dominated by white slave masters. To be able to maintain their oppressive control over Afrikan people, who was reduced to slaves a concept called “Willie Lynch-ism” was imposed. This was a system that put Afrikan men against Afrikan women, Afrikan elders against the young Afrikan’s, so on and so forth. It stripped noble Afrikan men, women and children of their dignity and stagnated Our ability to work together as a collective Afrikan group against their white slave masters. Once We were brainwashed by Our enslavers, We were trained to hate our dark skins, kinky hair, thick lips, etc. This was used as a mechanism to divide and conquer Us more completely. Our Afrikan Ancestors had to endure this system of slavery over 200 years, and many of them plotted, organized and fought against this system of slavery relentlessly with everything they had with their end goal being gaining their liberation. Ultimately an emerging social dynamic occurred as a result of capitalism and white folks thirst for supreme power. The white north and white south clashed over economics because the white north couldn’t compete with the white south because of the free labor it was receiving from their captured Afrikan’s. This is what fueled the Civil War not the misnomer of whites went to war to free the captive Afrikan’s. History bear witness the only difference between the heavy white population of the south and that of the north was location, besides that they both prescribed to a white supremacy way of thinking towards Black folks. The Emancipation Proclamation didn’t serve the interest of Black folks completely, even though We were able to benefit from it remotely. The 13th Amendment that followed it was proposed to abolish slavery but when you carefully examine its wording “ Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.” So, the same Amendment that had abolished slavery had actually legalized it. Our Afrikan Ancestors was supposedly “freed” but had no social or educational means to live a decent life in Amerikkka, except for two options. The first was to subject themselves to auctioning off their labor for whatever scraps their former slaver owners would give them. That was the job market for Black folks. The second was to rob or steal whatever they could from those who control the means of production because they refuse to subject themselves to further exploitation. As a result many of them was “arrested” and “convicted”, and this was the birth of mass incarceration. This social reality still exists in the Black community today, which has mass incarceration on steroids. We had been hoodwinked and bamboozled as brotha Malcolm X had taught us. White supremacy had evolved from chattel slavery to domestic white terrorist policies in Amerikkka through the operational practices of the “Black Codes” and “Jim Crow”. So, even though Black folks were supposedly free based upon paper-citizenship but as a result of these domestic white terrorist policies Black folks remained a permanent underclass, subjugated to white violence, open exploitation, poor education and surviving in sub-living conditions.

Black Execution

The murdering of Sander Bland, Mike Brown, Freddie Grey, Jessica Hernandez, Trayvon Martin, Aiyana Stanley-Jones, Oscar Grant, Tamir Rice, Rekia Boyd, Sean Bell, John Crawford, Amadou Diallo, Richard Perez and so many others are modern day lynching by white police officers, displaying the mental psyche of white amerikkka “That no Black person has rights a white person is bound to respect!” These are the infamous words of Chief Judge Roger B. Taney that he rendered in the “Dred Scott Case” subjecting him to be the property of a white person. White violence heaped upon Black’s in Amerikkka has always been used as a terror tactic to psychologically instill fear in Blacks and those infamous words by Taney fertilized this terror behavior by whites, especially by white cops. The murdering of Blacks by white cops; it is as Amerikkkan as cherry pie! The history of founding of police in Amerikkka was to protect private property, to keep captured Blacks enslaved to the white colonial system referred to as slavery and prevent them from overthrowing the inhuman system of slavery perpetuated by whites that fueled white wealth through white supremacy and capitalist endeavors. White supremacy and capitalism has always been joined by the hip of oppressing Black lives at the same time exploiting it for the benefit of white wealth, at the same time maintaining Black inferiority (oppression) that is the step-child of white supremacy. Black men, Black women, Black youth and Black LGBTQ being murdered/executed by white police reflects the oppressive relationship between Blacks and the state.

These direct murders/executions speak to the lack of “power” Black folks have as a nation in Amerikkka, which perpetuates a lack of value this white oppressive society has on Black lives besides seeing Us as an opportunity to profiting offer of Our oppression. So, when a white cop kills a Black person it invokes the social reality of the oppression We as Black people try Our damnest to forget. So, when Trayvon Martin, Sandra Bland, Jessica Hernandez or Michael Brown was killed/executed it reminds Us of the lynching of Emmett Till. It reminds you of your grandfather or grandmother getting lynched. It reminds you of the reality of being Black in Amerikkka! This is only one aspect of the white violence that is heaped upon Black folks that We tend to look through a bubble. White supremacy (racism) maintains and perpetuates social, political, educational, cultural and economical violence daily upon the lives of Black folks as well as physical violence. Institutional white supremacy (racism) maintains and perpetuates institutional violence daily as well. So, with that being the reality of Black folks there is an execution that is taking place on a Black person(s) multiply times a day in Amerikkka based upon Our oppression but it is only in the physical sense that We recognize these executions because many of Us don’t overstand social-economics. As a result of these oppressive conditions the Battle cry of BLACK LIVES MATTER has emerged and has become an organizing tool to awaken the first stage of the Black consciousness here in the 21st century. Being and thinking Black is more than a hairstyle, wearing a dashiki, being from the “hood” or talking Black. Being Black is a political mindset committed to the eradication of Black inferiority and white supremacy, in the service of Black liberation. Us recognizing Our Blackness should not be predicated upon Us hating white people, but eradicating Black inferiority and white supremacy which maintains Black oppression. But being Black is not an end all but part of a larger process of dismantling the social constructs of white supremacy (racism) that runs rampant. Ultimately Our identity should be reflected of Our nationality, and Black is not an identity but again a political mind-set. Blacks in Amerikkka Our identity is New Afrikan, an Afrikan tribe that was born out of oppression in the Black-Belt (down-south). Out of many Afrikan tribes speaking and practicing different languages, religions and customs emerging as one people/nation and this were recognized by over 500 dedicated Black/New Afrikan activists that met in Detroit on March 30, 1968 and the Republic of New Afrika was founded. They issued a Declaration of Independence of the Black nation; named it RNA; formed a Provisional Government [“Provisonal” means “temporary” or, in this case, “pre-independent], with officials elected in Convention; created basic law and adopted a constitution, “Code of Umoja” (revised); identified and designated the Five States of Louisiana, Mississippi, Alabama, Georgia and South Carolina as the New Afrikan nation’s National Territory. The mission became clear of FREE THE LAND as brotha had Malcolm X defined for Us that a real revolution is fought over land!

Yusef Bunchy Shakur, National Field Marshall for Souljah’s Of The People

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ON THE QUESTION OF SEXISM WITHIN THE BLACK PANTHER PARTY – Safiya Bukhari

ON THE QUESTION OF SEXISM WITHIN THE BLACK PANTHER PARTY

The May 5, 1993 N. Y. Times Op-Ed page exchange between former Black Panther Party member Elaine Brown and Color Purple author Alice Walker about former Black Panther Party member – David Hilliard’s book This Side of Glory where Alice Walker criticized the Black Panther Party’s male leadership as sexist makes glaringly obvious that it’s necessary to put the issue of sexism in the Black Panther Party in its correct perspective. Alice Walker, in what is hyped to be an attack on sexism within the Black Panther Party, seems to spend more time attacking what she presumes to be the sexuality of the male leadership, i.e. her allusions to homoeroticism. While Alice plays with the question of what she presumes to be the sexuality of the male leadership, I will attempt to address the issue of sexism. By anybody’s definition these are not interchangeable words.

The error everyone seems to be making, supporters and detractors of the Black Panther Party alike, is separating the Party from its time and roots and looking at it in a vacuum. Quite clearly, the Black Panther Party came out of the Black community and its experiences. The membership of the Black Panther Party was recruited from the ghettos of the inner cities. The Party itself was founded in Oakland, California in the spring of 1966 by two Black men who came straight out of the ghetto and met on the campus of Merritt College. It was founded as a response to the rampant episodes of police brutality against the Black community committed by the notorious Oakland Police Department.

Bobby Seale and Huey Newton envisioned the Party (for Self Defense) as just that, a community based organization who sought to defend the community against police brutality and set an example of revolutionary activism. In defining the work of the Party they looked to other struggles around the world and to Mao Tse Tung’s Red Book ” Quotations of Chairman Mao” for direction. The Eight Points of Attention and Three Main Rules of Discipline were lifted directly from this book. One of the Eight Points was Do Not Take Liberties With Women. This was a monumental step forward in addressing the issue of the treatment of women. The simple fact that the issue was placed in/on the books was a step forward; now we had to make it a part of our everyday lives, the everyday lives of the lumpen who were the majority element of the Black Panther Party.

On October 28, 1967, only one year after the founding of the Black Panther Party, Huey Newton was incarcerated following an incident where a police officer had been killed and Huey was wounded. This, along with the march on the California state capitol at Sacramento with guns, catapulted the Black Panther Party into national prominence.

The ideology of the Black Panther Party developed out of the struggle of people of Afrikan descent in the United States for freedom, a struggle which began on the slave ships and continues today. This struggle is seen through the prism of Marxist-Leninism and scientific socialism. It was an attempt to overcome the romanticism and idealism which was characteristic of Black organizations at the time and replace it with a pragmatic analysis that allowed for “social practice” being “the criteria for truth”. Nonetheless, it had it’s own unique analysis of which class was the vanguard of the struggle for Black liberation.

The Party believed that the only group that was capable of moving the struggle forward was the lumpen proletariat (lumpens) — i.e. the brother and sister “off the block” (the last hired and first fired), the hustler, welfare mother, etc. The Party felt that they were at the bottom rung of the totem pole and had nothing to lose. It was this element that the Black Panther Party recruited from the ghetto and tried to politicize.

How does this relate to the issue of sexism within the Black Panther Party and the movement in general? In order to understand the issue of sexism in the Party it is necessary to review the historical the Black man measured his manhood. The Black women worked right along side the Black man in the field, and she worked in the master’s house. The Black man could not defend or protect his family, while in most cases the Black woman was the one who defended or protected the family from the slave master’s wrath by any means necessary.

Having been deprived of our Afrikanism we began to take on the persona of our slave masters on the one hand and fill the void of our lost culture with the slave culture that was foist upon us. It is this that is the root of the sexism that is plaguing our communities today. Unlike the sexism that is characteristic of the white community though, the sexism of the Black community has its basis in racism and self-hate. The division in the Black community between the Black male and Black female did not just come about on its own. It was carefully thought out and cultivated. After the end of chattel slavery Black men, on the most part, couldn’t get jobs. The Black woman had to be the breadwinner as well as homemaker. This, in conjunction with the already festering sore of having to stand by and watch while the woman was raped and made to bear the master’s children and then wet nurse the children of the white women, was too much for the Black man to handle psychologically and resulted in the Black man casting the blame for his situation at the feet of the Black woman. As time went on this love/hate/anger triangle begin to manifest itself in the sexism that is present today in the Black community.

Which brings us back to 1966 and the founding of the Black Panther Party. Nothing had changed, in terms of the quality of life in the Black community and racism in this country. We were still slaves in every way except we were no longer bound and shackled. We still didn’t have a culture. Our Africanism and sense of identity were gone and had been replaced by western civilization, we were busy trying to be like the rest of the people in America. We had taken on the persona of sexist America, but only with a Black hue. It was into this that the Black Panther Party was founded, declaring that we were revolutionaries and a revolutionary had no gender.

This is not to say that there was nothing wrong with the way Black women were treated in the community and the Party. But we should not simply decry the role of women in the Black Panther Party, we should analyze the development of the situation and make the necessary moves to correct it. As I said earlier, the members of the Black Panther Party were recruited from the community. Whatever was going on in the community and society as a whole was reflective in the interaction of the members of the Black Panther Party. The simple fact that the Black Panther Party had the courage to address the question in the first place was a monumental step forward. In a time when the other nationalist organizations were defining the role of the women as barefoot and pregnant and in the kitchen, women in the Black Panther Party were working right along side the men, being assigned sections to organize just like the men, receiving the same training as the men. Further, the decision as to what a person did within the ranks of the Black Panther Party was determined not by gender, but by ability.

In its brief history (1966-1973) 1 of seven years women had been involved on every level in the Black Panther Party. There were women, like Audrea Jones, who founded the Boston Chapter of the Black Panther Party, women like Brenda Hyson, who was the OD (Officer of the Day) in the Brooklyn Chapter of the Black Panther Party, women like Peaches, who fought side by side with Geronimo Pratt in the Southern California Chapter of the Black Panther Party, Kathleen Cleaver who was in the Central Committee, and Sister Rivera who was one of the motivators behind the office in Mt. Vernon, NY. By the same token there were problems with men who brought their sexist attitudes into the organization. Men who refused to take direction (orders) from women, and we had a framework established to deal with that but because of liberalism and cowardice ,as well as fear, a lot of times the framework was not utilized.

On the other hand, some women sought to circumvent the principled method of work and utilize their femininity as a way to achieve rank and statue within the Party.

They also utilized their sexuality to get out of work and certain responsibility. This unprincipled behavior within the Party (just as on the streets) undermined the work of other sisters who struggled to deal principly. Thus, there were three evils that had to be struggled with, male chauvinism, female passivity and ultra femininity (the I’m only a female’ syndrome).

The advent of the Women’s Liberation Movement during the late 60’s sought to equate what was happening with white women in this society to the plight of Black women. The white women were seeking to change their role in society vis-a vis the home and the work place and to be seen as more than just a mother and homemaker. They wanted to be afforded right to the work place or whatever role they sought to play in society. But our situation was different, we had been working outside of the home and supporting our families. We had been shouldering the awesome responsibilities of waging a struggle against racist oppression and economic exploitation since we had been brought to these shores on the slave ships. Our struggle was not a struggle to be liberated so we could move into the work place, but a struggle to be recognized as human beings.

Sexism or the degeneration of the relationship between the Black man and woman to antagonism and brutality is a by product of this history. While I am clearly against the way this history plays out in our community, I am not a feminist. I am a revolutionary. I am a scientific socialist. I believe that we have to struggle on all fronts against those attitudes that threaten to destroy us as a people.

It is extremely important that we remember that even though the Black Panther Party had a built in process to deal with male chauvinism within it’s ranks, the members of the Party were products of the society in which they lived. We struggled against these tendencies whenever possible, but they were reinforced by the society in which we lived.

In order to create a new society we have to create a new being. If we simply change the color of the oppressor we have not moved forward. It is easy to decry the sexism of the leadership of the Black Panther Party from afar, without having struggled along with them. While the Party was dealing with the issue of politically educating its ranks it was also feeding hungry children, establishing liberation schools, organizing tenants, welfare mothers and establishing free health clinics. Simultaneously, the Black Panther Party was under attack from the local, state and federal government. Offices of the Black Panther Party from California to Louisiana, from Texas to Michigan, all across the country were under physical attack and Panthers were being killed and imprisoned. We were not just theorizing about struggle, we were involved in constant struggle on all levels.

Finally, I would like to remind you of two things. The first is, we must remember that everybody that is Black is not involved in the Black Liberation Struggle and therefore, their critique of the struggle or elements of the struggle is not done with the motivation of curing the sickness to save the patient. They seize opportunities like the one involving Elaine Brown and David Hilliard’s books to vent their personal beliefs and agendas. Alice Walker’s suggestion that the male leadership of the Party fear of their perceived homosexual love for each other, whether they had been lovers or not, accounted for their macho sexist attitudes toward women, raises the tantalizing question of whether this maybe an example of people coloring the facts with their own leanings.

The second thing is that while the primary struggle that the Black community faces is one against racist oppression and economic exploitation, we must still deal with the problem of male chauvinism and sexism as well as domestic violence in our communities. These problems are not just problems that exist in the Black community, but in the whole of society. The problem for us is that we are having to deal with them simultaneously with the primary struggle. The Black Panther Party put into place a mechanism for dealing with this – starting with political education and ending with bringing the responsible parties up on charges for disciplinary purposes. Mao The Tung said, “[S]He who is not afraid of death by a thousand cuts, lives to unhorse the emperor”.

It is with this thought in mind that we use the weapon of criticism and self-criticism to correct the way we deal with each other. It is through study and practice that we strengthen our own self-esteem and therefore gain the courage to challenge chauvinist and sexist attitudes that we encounter as we struggle. And finally, it is through our social practice that we set the example to our community and advance the struggle. We must remember that the Black Panther Party may not have completed the task, but we did put the question on the floor.

It is extremely crucial that, as we struggle against our primary enemy, we remember that ours is a collective struggle, a struggle for human rights for all of our people, men and women, and as long as one of us is oppressed none of us is free.

By Safiya Bukhari-Alston

Source Yusef Shakur https://m.facebook.com/notes/yusef-bunchy-shakur/on-the-question-of-sexism-within-the-black-panther-party/10153492786343926/

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