THE CONGRESS OF AFRICAN PEOPLES' MANIFESTO: A COMPREHENSIVE, PRO_ACTIVE, PRACTICAL MODEL AND PARADIGM IN THE ERA OF AFRICAN REBIRTH
MOTTOS:
"TOWARDS OUR RADIANT FUTURE" - Former President of Burkina Faso, Thomas Sankara
"BUILDING FOR ETERNITY......FOR HISTORY AND OURSELVES " - ANCIENT KEMET
"BRINGING GOOD TO THE WORLD" - ODU IFA
"WE ONLY EAT WHAT WE GROW"
PLEDGE OF ALLEGIANCE TO OUR PEOPLE AND STRUGGLE:
Our unity in sisterhood, brotherhood, and struggle is profound, principled and forever. Our Struggle is constantly and continuously against our oppressors and against all is us which is in contradiction to our values and the choice we've made. We choose the liberation of our people as our life's goal, and struggle as a method to achieve it. Our choice is conscious, full and free and we accept all risks and welcome all rewards it brings. We have nothing better, more revolutionary or rewarding to do with our lives than to struggle to bring into being a new world, a world in which we, our children and our people can live, love and create freely and stand and walk in a warmer sun.
NOTE: Us Organization Pledge of Allegiance to our People and Struggle
BENDERA (FLAG)
Black - for our people everywhere, African descendants, the first and most global people on the planet
Red - For the Righteous Struggle we wage for a higher level of life, and the blood our ancestors have shed, and that our enemies will, as African people engage in Sacred Battle for full and final Liberation.
Green - Represents the Sacred Land of our Ancestors, our Future, Youth, and New Ideas which will guide us towards achieving our collective goals and aspirations.
The flag below is proposed as the flag for a Unified Continent and Diaspora, our Global New African/Kemetic Community. While keeping the Garvey colors, we adapt using progressive thought, and creative license.
HARAMBEE PLAN MISSION STATEMENT FOR THE CULTURAL REVOLUTIONARY MOVEMENT
The mission of engaging a Cultural Revolution among People of African Descent, must begin with a pro-active definition of our collective identity, purpose and direction as a Pan African Community. Further, such purpose shall be defined by our common quest to restore and re-construct a Global African Village based on common views and values, common theories and paradigms, common vision of the world we wish for our children, and a common practice which seeks to transform our current social reality into one in which African people are empowered to realize their fullest potential, as free, proud and productive people.
MISSION STATEMENT FOR THE CONGRESS OF AFRICAN PEOPLE
GLOBAL UNIFYING CAMPAIGN FOR FOOD SECURITY/SOVEREIGNTY AND AGRICULTURE
CAP adopts the Food Security/Sovereignty Enterprise of COGABO aka Black Organics Company as a means of unifying the Global African Descendant Community around a single issue, initially, the Fork, where our motto is "We only Eat what We Grow". This Movement is founded by CAP's Ambassador for Food Security and Agriculture, Anna Marie Carter, The Seed Lady of Watts. The 5 major food companies in the world, headed by Monsanto, seek to compromise our health and alter our genetic make up by continuing to introduce GMO foods into the food chain. The Congress of African People has partnered with Queen Anna to bring fresh organic food to each African Descendant household on the planet, as a matter of health, economic necessity and empowerment. We commit to revitalize farming communities on the continent, Carib, and the Black Farmers in the US. We also have contracted with Native American farmers from Canada to Brazil, in East India and a large Youth Farming Cadre in Cambodia. We now have formed contractual relations with 100 Million African farmers, mostly women. Using Ms. Carter's strategic position on the US Trade Commission, as a Certified Organic Food Supplier, COGABO and CAP as partners, will promote Black Organics' over 350 partners' labels, and 20 Million non gmo, tested pure 100%, food products. We also utilize the strategic position of Mr. Carter as COO for Reginald Lewis, Beatrice Foods, allowing us numerous global trade platforms in this $30 trillion per day industry. As raw materials for textiles are among our products, we also will strive to gain a larger share of this market, and the related Industries of Fashion and Design. In this context, we view this industry as the fastest growing growth industry in this era. We aspire to take a leadership position in this area. Spirit Foods will become the new name for this food, as they also contribute to the CAP philosophy that "Food is our Medicine, and Medicine is our Food". As each mother and parent wish to maintain maximum health for their families, we view this campaign as a unifying theme to engage all African descendant communities in the African Rebirth Movement. We adopt the Seed Lady's Motto that "We Only Eat What we Grow".
GOALS AND OBJECTIVES
1. To Define, Defend and Develop the interests of African People globally, nationally, regionally and locally.
A. Through it's practical program and platform, the Harambee Plan, the Congress of African People (CAP), identifies several key areas where African peoples interests are defined in outline form. These key areas are: Spirituality, History, Social Organization, Economic Organization, Political Organization, Creative Production, Consciousness Raising, and STEM.
B. The right to defend our interests by any means necessary is irrefutable and undeniable given our history. Nuf said!
C. The Harambee Plan seeks to be a practical formula for unifying and pro-actively developing the common and collective interests of African people, on a global level. The Harambee Plan is a dynamic platform and, thus is a work in progress based on new needs and strategic interests. CAP views 3 Key Areas of Concentrated Activity for this Age of African Rebirth:
1) Ideology - In Answer to Cheik Ante Diop's question, we promote and advocate the Spiritual System of Ma'at as the Unifying Ideology for African descendants on and global level. This, because historically, it has been values, ethics and principles which have been the social glue which held our societies together, not the inferior rule of law imposed by European philosophy.
2) Industry - Our people learned and knew, long before Marx or his ancestors, that it is the productive capacity of our people and communities which propels society forward, and which allows it to make history. As Marcus Garvey admonished us, we must engage and control every industry which affects our daily life and destiny. Therefore, we must recapture industries which colonialism and slavery stole from us, while at the same time engage in the process of creative new and innovative industries which advance our people forward and which allow us to continue our historical role of Creating Human Progress. We must identify the key areas of social space which affect our peoples lives, and become proficient in dominating them. These must include, Mining, Finance, Cultural Production (film, radio, tv, music), Science, Natural/Holistic Health, Education, Manufacturing, Global Trade, Shipping, Environmental Policy and Practice, Housing, Infra-Structure Development.
3) Institutions - We must engage in the process of building the necessary institutions which will allow our people to Develop and Defend our interests and allows for global unification of the Global African Nation. We must begin to unify on every geographical level and in each social sector. This means block clubs, town halls, local and National Council of Elders, regional formations, National Assemblies which unites sectors, Congresses of African People which unites policy makers and administrative personnel, Commonwealth which would serve as a governing body for the Diaspora, and eventually transform the African Union into a Federated Governing body for the Continent and Diaspora. Each Sector, such as STEM, Finance, Fashion, Planning, Teachers, Social Service, Collective Concern, Transportation, Construction, etc. must be organized within their respective sector, but also must be represented at a Round Table which brings the best of each sector together to formulate policy recommendations from the respective and integrated areas of concern to the policy implementing institutions.
1) Ideology - In Answer to Cheik Ante Diop's question, we promote and advocate the Spiritual System of Ma'at as the Unifying Ideology for African descendants on and global level. This, because historically, it has been values, ethics and principles which have been the social glue which held our societies together, not the inferior rule of law imposed by European philosophy.
2) Industry - Our people learned and knew, long before Marx or his ancestors, that it is the productive capacity of our people and communities which propels society forward, and which allows it to make history. As Marcus Garvey admonished us, we must engage and control every industry which affects our daily life and destiny. Therefore, we must recapture industries which colonialism and slavery stole from us, while at the same time engage in the process of creative new and innovative industries which advance our people forward and which allow us to continue our historical role of Creating Human Progress. We must identify the key areas of social space which affect our peoples lives, and become proficient in dominating them. These must include, Mining, Finance, Cultural Production (film, radio, tv, music), Science, Natural/Holistic Health, Education, Manufacturing, Global Trade, Shipping, Environmental Policy and Practice, Housing, Infra-Structure Development.
3) Institutions - We must engage in the process of building the necessary institutions which will allow our people to Develop and Defend our interests and allows for global unification of the Global African Nation. We must begin to unify on every geographical level and in each social sector. This means block clubs, town halls, local and National Council of Elders, regional formations, National Assemblies which unites sectors, Congresses of African People which unites policy makers and administrative personnel, Commonwealth which would serve as a governing body for the Diaspora, and eventually transform the African Union into a Federated Governing body for the Continent and Diaspora. Each Sector, such as STEM, Finance, Fashion, Planning, Teachers, Social Service, Collective Concern, Transportation, Construction, etc. must be organized within their respective sector, but also must be represented at a Round Table which brings the best of each sector together to formulate policy recommendations from the respective and integrated areas of concern to the policy implementing institutions.
2. To Promote and Provide for the Unification of African People on the continent and diaspora. We shall strive for unification in and through the key areas mentioned above.
A. The Harambee Plan is the CAP proposal to initiate and effectuate CAP's unification process. This process will be achieved by forming alliances, collaborations, coalitions, NGO's, consortiums, partnerships and any other forms of institution building which contribute to the achievement of this goal.
B. We also seek the building of a Civil Society which we call here, New Africa, Ubuntu Nation or New Kemet, in which we seek to unite the diverse communities which make up the Pan African Community. To inhabit this New Africa, we will utilize distant learning modalities to create New African Men and Women, via Consciousness Raising, Cultural Transformation, Value Re-Orientation, Economic Empowerment and STEM Engagement. In this context, we ally with the African Union in realization of its 2063 Agenda.
3. To be and become good Stewards of the Earth and the bounty, therein. We shall develop good and principled standards and practices of environmental protection, ecology, agriculture, waste management and nutrition. Our main partner in this endeavor is the COGABO aka Black Organics Company.
4. To Engage in the process of building Pan African Communities through Institution Building:
A. Council of Elders and Queen Mother Circles
B. Harambee Women and Men Circles
C. Simba Wachanga, Pan African Youth Movement and Corps
D. African Marriage Ceremonies (Arusi) based on African values, customs and tradition, but adjusted to todays' needs and aspirations.
E. Funary Services which are cost effecient, yet represent the best of African tradition.
F. Naming Ceremonies, Newborn Whispers, Holidays, Sacred Days which reinforce African Unification Values of Maat and Nguzo Saba.
G. Implementation of the Garvey admonition to build and control every Industry which affects our daily life and destiny.
H. Building Workers Unions, Professional Associations
I. In order to maintain connection with African Tribal history, traditions, values and customs, sororities and fraternities should adopt Tribal names, where part of the initiation is learning the history and contributions of said tribes.
5. Harnessing and Cataloging the collective resources of our communities.
A. Building a database of skilled personnel.
B. Database of Black Businesses
C. Building a Reference and Referral Center(s).
D. Establishing a clearinghouse which sets standards for good business practices and issues seals of certification based on a grading system. Criteria for certification should include pricing, quality of product, and quality of service.
E. Trade Marking African Symbols, Rituals, and Art Forms.
E. Trade Marking African Symbols, Rituals, and Art Forms.
6. Re-introduction and Re-enforcement of African Spiritual Values and Ethics as basis for Social and Cultural formation.
A. The Congress of African People asserts that African based values, such as Virtues of Ma'at and Nguzo Saba (7 Principles of Kwanzaa) form a firm foundation for social justice and social cohesion. This is counterposed to the position of Western theorists who posit that Law is the basis for social cohesion and justice, even when reality dictates and reveals that law can be manipulated to serve the interests of the ruling race-class, at the expense of mass interests.
B. CAP encourages the study of research of the value structure of each African ethnic group and how to integrate them into new social, geo-political and cultural paradigms via the Evolution through Fusion System.
7. To Expand the Meaning and Practical Effect of the African Renaissance to all African Communities.
A. The African Renaissance is defined by advances in philosophy, culture, language, governance, economics, health, education, STEM, agriculture, communications, transportation, etc. The key and common element to these advances are the degree to which they improve the quality of life of African people.
B. Another key challenge of the Renaissance is to increase the capacity of the brain by no less that 10%, consistent with our ability to build pyramids and discover Sirius B without a telescope.
METHODOLOGY
METHODOLOGY
The Harambee Project: Pan Africans Engaging Triangular Development on the African Continent and Beyond
by Mwalimu Kabaila on Wednesday, June 23, 2010 at 4:46pm
The Harambee Project: Pan Africans Engaging Triangular Development on the African Continent and Beyond
Is a Comprehensive Plan to build institutional structures on the continent of Africa, on land which is autonomous (Like the Vatican and Italy), which would facilitate communications, planning and strategy building, among and between African people and it's broader Diasporan and Global Community.
1. COMMERCE, TRADE AND CULTURAL TOURISM MISSION -
Developing industries such as Organic Farming, Textile, Coconut Oil, Bamboo and Hemp Manufacturing, African Art, African centered Fashion, Cooperative and Wholistic Healing and Wellness, Patents Procurement, Communications and ways in which triangular(Africa, Africa America, Caribbean/Brazil) development strategies can be implemented in each industry which affects our daily lives and destiny. Protection of indigenous mineral rights and natural resources. Protection of Technology and mineral rights, patents and innovation. Cultural tourism will be inclusive of Resort Facilities and Theme Parks which have cultural, spiritual and educational value. Key to doing International trade in the Global Marketplace, is development of a Business infra-structure, but one based in the African character, and which respects African values and principled traditions. Key to trade and commerce between and among African descendants is controlling our markets by isolating and eliminating alien exploiters, by developing our own certification process that goods and products are African made and designed.
2. PAN AFRICAN MONETARY SYSTEM AND HARAMBEE STOCK EXCHANGE -
A new African currency must be instituted to be administered by Pan African economists, investment specialists and connected to Pan African Banking entities which invite investment portfolios, and which issues loans for Pan African Development and infra-structure projects such as cross continental rail, bridges, road construction, housing, energy companies and airports and small business development.
3. PAN AFRICAN UNIVERSITY
Curriculum which not only focuses on correcting our history, but which builds, develops and sustains our cultural heritage is such areas a science,technology, engineering, medicine, math, health, governance, education, and ethics/law. Also a practicum which is broad based, and supportive of demographical, sociological, geographical studies needed to formulate development proposals. Roles of Rites of Passage, Council of Elders. Development and Expansion of our own Communications and Media Systems. We must also explore the use of Virtual Universities and Academies, especially to reach remote communities.
4. HARAMBEE CULTURAL ARTS CENTER AND PERFORMING ARTS AUDITORIUM
This center would focus on the development and preservation of various spiritual and art forms in Africa and the Diaspora, i.e. African yoga, Capeiora, Languages, Dogon, Zulu, Yorubu, Akan. Classes and Promotion of art forms in the areas of dance, music, film, radio, poetry and performing arts, which have African and liberational themes.
5. AFRICAN DEVELOPMENT BANK
development of banking system on the continent and diaspora, which allows our currencies to compete and which lends themselves to investment portfolios which support Pan African development projects.
6. SPORTS STADIUM AND FEDERATION
This venue would be used mostly for training of Pan African sports federations and for integrating continental and diasporan Federations in every locale, region and nation, in order that they can qualify to compete in world class events, in every sport we wish. It would also hold World Class Sports events on the African continent. Sports has the capacity to forge unity and can be used as a diplomatic model in building relations among and between our diverse global community.
7. PARLIAMENT HOUSE OF CONGRESS OF AFRICAN PEOPLE (CAP)
Offices and Staffing to facilitate each sector of the Congress, e.g. Governance, Economics and Development, Science and Technology, Education, Health, Collective Concern, Transportation, Communications and Propaganda, Security, Food Security, Agriculture, Energy, and the regular convening of Pan African Congresses to address issues of governance and political culture, in countries inhabited by People of African descent.
This body must be about the business of building Pan African Institutions which house our collective aspirations as a people, and which pursue our interests locally, regionally, in the Pan African sphere, and on the international stage. Such institutions should include not only block clubs and town halls, but the formation of a National Assembly, the Congress, and a Diaspora Commonwealth dedicated and committed to the protection and interests of all African people, be they in Columbia, Brazil, US, Canada, Australia, Mexico, New Zealand, Curacoa, Netherlands, France, England, India, West Papua, Philippines, Caribbean. the Commonwealth should insure seats at the African Union representing the interests of all Diaspora, including most of all, Haiti.
Next, this body must also be about planning and formulating strategies for development in Diaspora and the Continent and coordination of Trade Policies and Practices which enrich and elevate African Peoples interests as a World Power. This body must look into how each of our respective communities can become markets for the others.
Next this body must ensure that all African people acquire access to global markets for our unique goods and services and that we are all able to compete on an equal basis.
8. TEMPLE OF MA'AT
In recognition of and respect for the fact that Ma'at is the most classical and sustainable form of African spirituality and its tenets permeate mostly all expressions of traditional African spirituality. A key element of the African Renaissance Movement is to promote knowledge and respect of African spiritual traditions and the role they play in African Restoration and Liberation. Medu Ntr must be studied as a classical language, and by extension, all African languages must be studied and preserved. As Ma'at is advocated to be our unifying ideology, it would be appropriate to build Temples of Ma'at throughout Africa and the Diaspora, as a way of culturally weaning our people away from the negative influences of European culture, as we Restore Ma'at to achieve the status it deserves as a cultural revolutionary ideology. We submit also, that Swahili be learned by all as a cross cultural form of communication for all African descendants.
9. HOLISTIC HEALTH RESEARCH/DEVELOPMENT CENTER AND RESORT
This center would take a comprehensive approach to the study of all forms of traditional health modalities on the continent and in diaspora seeking a synthesis of how African medicine can be defined from a holistic perspective. The health benefits of all the foods found in our diets should be cataloged, and we should research further those herbs, roots and barks which can and should be incorporated. We should also explore the effects of our music, dance, art, massage, swimming, martial arts and interaction with nature have on mental and physical health. We must also assess the value of the latest forms of technology and science have in the area of health. Drinks, Elixirs, Superfood powders will also be developed here. The concept of Spirit Foods will also be developed and promoted here which establishes and reinforces the relationship between what we eat and the divinity of our body temples within the concepts of Ma'at.
10. PAN AFRICAN MUSEUM
ALL ARTIFACTS AND ART STOLEN BY EUROPEAN COLONIALISTS MUST BE RETURNED FORTHWITH!!!! This is a part of Reparations policy. Also, such a museum would recognize the major periods of African peoples history, from Ancient Kemet, Songhai, Mali, Ghana Empires, Timbuktu, Zulu Wars, Mau Mau, Haitian Revolution, Harlem Renaissance, Grenadian Revolution, Ethiopia, Civil Rights Movement, Black Power and Consciousness Movements, Marcus Garvey and the current Pan African Revolution.
11. SCIENCE, TECHNOLOGY, ENGINEERING, MATH (STEM) INSTITUTE
Developing modalities and new paradigms of how to use the vast resources and natural wealth of Africa for more humane means. Forums and seminars on how to further utilize science in the advancement of human civilization, as opposed to allowing market trends dictate how science is engaged. Establish modalities for how STEM plays an effective role in community building and cultural advancement and development. Also, we must engage fully in the fight for Climate Control in order to save the planet for our children and their children.
12. A PAN AFRICAN SIMBA WACHANGA (YOUNG LIONS) MOVEMENT/YOUTH CORPS
S - SHIELD TO OUR PEOPLE SPEAR TO OUR ENEMY
I - INSPIRATION TO YOUTH INNOVATORS OF REVOLUTION
M - MONUMENT TO OUR ANCESTORS MOVEMENT FOR LIBERATION
B - BUILDERS OF OUR NATION BROTHERHOOD AND SISTERHOOD
A - ADVOCATES OF MA'AT ALTERNATIVE TO THEM
The Simba Movement would be a methodology of engaging with our youth in a pro-active, meaningful and sustainable manner. It is also a re-socialization process utilizing African centered paradigms to teach basic community standards of behavior and conduct. This Program Design is both, comprehensive and multi-dimensional in its scope and content, and its main aim is to esatblish some Community Standards on a National and Pan African level. This would allow an African youth moving from one location to another to receive, basically, the same community orientation. In this regard, Harambee offers the following Rites of Passage Curriculum for the Simba Wachanga:
RITES OF PASSAGE PROPOSAL FOR THE BUILDING OF A PAN AFRICAN YOUTH CORPS/SIMBA WACHANGA:
A SUGGESTED CURRICULUM
by Mwalimu Kabaila on Friday,
July 30, 2010 at 2:31pm
The Rites of Passage should address:
1. Developing a Multi-dimensional Personality
a. learning one of the arts - music, art, poetry, architecture, computer arts,
b. learning African centered spirituality and values training - Maat, Ifa, Dogon, Zulu, Akhan, etc.
c. Basic knowledge and understanding of Black History - Kemet, Songhay, Mali,Ghana Reconstruction, Harlem Renaissance, Black Cultural Revolution, Black Arts Movement.
d. Learning 1 or more African Languages or that POD speak
2. Physical development
a. African Martial arts, Kemetic yoga, meditation, capoeira, etc.
b. routine of running, walking, swimming, hiking, bicycling, etc.; These could be organized as clubs.
c. Survival and Disaster training
d. Team sport can be a substitute in this area
3. Community Orientation
a. Senior escort service
b. youth corp training curriculum and means of implementation - Pan African Youth Corps; Community Alert Patrol for gangs and drugs.
c. participation in political campaigns and/or community organizing
d. Regularly scheduled field trips to museums, zoos, plays, park concerts, drives in the country, hiking, camping, bicycling, planetariums, Expos, Family reunions
e. Learning Enviromental concerns and doing Community Farming
f. Volunteering for the Community Marketplace
4. Basic Education and Tutoring
a. Science, Math, Language, writing skills proficiency
b. basic intro to African languages and encouragement to learn at least one extra language.
c. Science, Math, African centered Architecture, computer technology,
d. Maatian and Mbongi governance systems
e. Matching Career choices with needs of the Community
5. Social Skills
a. relationship training and orientation with reinforcing rituals, i.el The Reed Festival of South Africa
b. sexuality from Afrocentric perspective
c. family skills and orientation
d. Communal principles of building community in contemporary society
e. Health - Learning how Food is our Medicine
[6] Economic Values Orientation
a. how to develop, follow and evaluate a personal budget
b. understanding the importance of a personal savings program
c. practicing collective economic investment and/or wealth-building
d. triangular development (Africa, Caribbean, Africa America and other Diasporan communities)
e. Cooperative Economics orientatation
f. Understanding Micro and Macro Economic and Development Planning
[7] Development of Work Habits and Ethics
a. how to plan, use and assess a personal schedule
b. learning to set and accept responsibility for personal priorities
c. practicing collective decision-making and/or organizing
d. Time Management
e. Physical Work out Regimen
{8} Study Abroad
a. Especially in Africa and the Caribbean
(9) Spiritual Development
a. Maat, Yoruba, Zulu, Akhan, Dogon, etc.
b. wellness, massage, acupuncture, Reiki, meditation
Some of the essential goals and objectives here, in my opinion, should be to establish some community standards and expectations for our youth and establish a system of reward and sanctions that reinforce these, and to institute a type of graduation ceremony with progressive African rituals.
Copyright@ Simbamaat Consultants
Ideally, this Project would operate and function on Land, which was autonomous (much like the Vatican in Italy). This, so it is not partial to any country or region, and is free to address concerns and issues anywhere within the Pan African World, free from the political whims of any particular host government.
Sustainable housing communities could be built around such a compound to house staff and locals needing quality housing. These housing communities would be self sustaining, meaning that they have their own shops, cleaners, community farming, restaurants, movie theaters. Key to this project, is the development of self sustaining industries, of which the most important are Water, Waste and Energy Management. This addition would add a continuous and independent revenue source for the Project, the host community, country and region.
In order to make this project even more attractive and a revenue producing entity, would be to add the Sankofa Theme Park and Isis Spa and Resort. Revenues from these could provide sustainable funding for the cultural center activities.
Next, are 8 Key Areas of Social Space which our people must engage in order to carry out a successful Pan African Cultural Revolution and African Renaissance.The challenge to our Revolutionary Intelligensia is to establish policy, procedures, protocols and programs for how our people and communities, pro-actively engage each of these areas in ways which empower our people to become Active Change Agents of their own Liberation.
8 KEY AREAS OF SOCIAL SPACE
1. Economic Affairs
A. Monetary System - currency, banking, finance and Pan African Stock Exchange.
B. Trade, Commerce and Cultural Tourism
C. Industry - Manufacturing, film, music, Technology, Autos D. Agriculture E. Infra-Structure Development – Transportation, Railways, Airports, Energy (solar, bio., geo-thermal, wind, water), Waste Management, Housing F. Marketplaces – Marketing and distribution of goods and services
2. Social Affairs A. Health - Allio-pathic, Wholistic. Herbs, Traditional African, Native American, Oriental and Indian Medicine. Coops, Clinics and other delivery systems B. Education – Developing African paradigms of pedagogy and learning modalities. Book Clubs, Study Groups. C. Family and Youth Development - Rites of Passage; Family forms; Youth Activities.
3. Governance
– Block Clubs, Town Halls, Interest groups
A. Council of Elders, Diplomatic Corps
B. Simba Wachanga, Panthers, New African Scouts
C. Pan African News Serivce - Propoganda/Communications Networks become and Shield and Spear weapon and tool of effective governance.
D. National Formations – NAACP, NAAC, Urban League, CBC, NBUF, Fraternities, Professional Assoc.
E. Pan African formations – CAP, PADU, WADU, UNIA, AU
F. UN – Bringing Self-determination, Tribal, Reparations and Human Rights violation issues before this body.
G.
4. Spiritual Development
A. Using Ma’at and Nguzo Saba as fundamental basis for Ethical and Ecumenical Approaches which recognize and respect Yoruba, Christian, Black Hebrew, Islam, Dogon, Zulu, etc.
5. History A. Historiography – Corrective History, Managing Images
6. Cultural Production and Enrichment -
Poetry, Art, Music, Theater, Film, Dance, Fashion Design, Sport, Technology Entertainment (Cultural Theme Parks, Festivals) and their role, relevance and function in community building.
7. Ethos A. Psychological healing from effects of enslavement and colonialism. B. Building positive self images, modeling C. Re-enforcing gestures and rituals, which create allegiene to our task of building a New African indentity and activities for rebuilding positive African self-concept. a. Oath of Allegeince; Taamuli for Newborn Children; Nubian Daily Exercise Ritual; Pan African National Song, and Poem (Poem would be year to year); Motto, etc.
8. Science, Technology, Engineering and Math Forum
This is a key forum which provides not only for exchange of ideas and projects in these respective areas, but also inspires multi-disciplenary and comprehensive planning and strategies which aid and assist the African Community builidng processes.
SEVEN FACTORS OF SUSTAINABLE AFRICAN GROWTH AND DEVELOPMENT IN AFRICA AND DIASPORA
I. Establishing Trade and Commerce Missions (Africa, New Africa, Caribbean)
II. Revenue and Funding Sources – Dues, Foundations, Investment Clubs/corporations, IMF, UN, taxes
III. Infra-structure Building – Garvey’s notion of building in every industry combined with Booker T’s trade skills training.
IV. Expansion of Cultural and Economic Trade and Exchange
V. Modernization of Agricultural Production/Distribution among African peoples
VI. Systematic and Strategic, Transfer and Exchange of Knowledge, Technology and Science between/among Continental and Diasporan Africans
VII. Dynamic Development Strategies and Methods – Triangular (Africa, New Africa, Caribbean); Square (inclusive of African ex-patriates)
SEVEN FACTORS OF SUSTAINABLE GROWTH AND DEVELOPMENT IN AFRICA AND DIASPORA
1. Establishing Trade and Commerce Missions (Africa, New Africa, Caribbean)
A. Determining which industries are most attractive to and marketable for African/Diasporan people; e.g. Fashion Industry(African centered designs, textiles, clothing outlets) tourism, agriculture, herbology, sustainable housing Construction (Esp. African centered architecture designs)
.B. Decide where to place each industrial center/plant in order to maximize production and distribution of the designated commodities. In today's context Agriculture and Food Security must become a priority, as Thomas Sankara informs us, "A people who cannot feed itself, remains enslaved to its master." (paraphrase).
C. Determining the most efficient trade/commerce/transportation routes to get products to market, and which are for export and which need to be imported.
D. Given the above factors, price schedules must be established which allow for affordability, but also enough profit to make the industry sustainable over time/circumstances (market conditions, weather/climate changes competition.
E. Economic Intelligence – defense and development.
F. Determining the best places to begin building African Marketplaces, which would also house museums, learning centers, theaters, Community Administrative centers (Council of Elders, youth/Simba Corps, Cultural/Convention Center, Communication and Response Teams. Developing our own internet for the purposes of E-commerce.
.G. Training centers for the various trades or a trade college/university
2. Revenue and Funding Sources
A. dues, taxes, IMF, Foundations, grants, donations, charities. The key difference is that these funds will not go to corrupt politicians or civil servants, but will be allocated and administrated by a Foundation, with a Pan African Board of Directors which will determine which projects get funded based on need; how, when, where, and by what means. Our engagement in the Food Industry, a $30 trillion per day industry, alone could provide revenues for most if not all of our development needs and goals. This should be studied by experts further to get updated information.
C. We propose that any Reparations which comes in monetary form also be allocated through such Foundation, or Foundation approved sources.
D. Immediate debt relief for African and Caribbean Countries and people of African descent, as part of a reparations package
3. Infra Structure Building
A. Transportation – Cross continental Rail System, Modernized air transport system, commercial shipping fleet, trucking system. Roads which facilitate commerce and tourism trade.
B. Sustainable Energy – water (waterfalls, reservoirs, ocean, stream), wind, methanol-ethanol, Solar, Bio-Thermal, which all link up with a continental energy grid.
C. Indigenous Sustainable Sanitation Systems and Water purification. Indigenous Communications Systems with the ability to link up with Global systems. Reduction of and Penalties for Toxic Waste caused by foreign and/or domestic corporations.
4. Expansion of Cultural and Economic Trade and Exchange
A. Exhibition and Preservation of African People artistic heritage and the progressive character of its culture – Museums, Festivals Seminars, Performing Arts Shows
1) As African people enter into this Renaissance era and new stage of development , new rules of engagement must be designed to enter into the global economy. It is mandatory that institutions are built which preserve the integrity of African and Diasporan art forms, languages, systems of thought (Dogon, Maat, Ifa, Akhan, Zulu, Masai, etc.) and cultural traditions, such as Council of Elders, Rites of Passage, Cooperative Economics, Extended Family, Reverence for Nature and the Spiritual Quest for Oneness with a God Force. These defining elements of African life and culture must not be lost or compromised at the expense of modernization and/or development.
2) Recognition that Africa Culture is one of Africa’s most important , if not the most important exports. It has played a dominant role in the American, South American, Caribbean, and Australian cultures, and now even in faraway places such as Japan. African culture has economic and human value. Thus, it must be packaged to represent the best of what Africa was, is and has the possibility to become, though, it should not just be viewed as a commodity, rather, an expression of who we are as a People in the forward flow of human progress.B. Employment of Culture in our Collective Struggle for Human Liberation and Transformation
1) Culture must provide the foundation for our:
(a) Identity – who we are, based on our historical Personality as a people
(b)Purpose – based on who we are, what our role and responsibility is in relationship to elevating the quality of life of our people, creating human progress, and transforming society to reflect the best of who we are as Africans and humans.
(c) Direction – the means we choose to achieve the above. To engage in the struggle to define, defend and develop ourselves as African, Pan Africanists and humans. The process(es) of Social Transformation which allows the human personality to realize its fullest potential, and creates a social context which allows for human flourishing.
2) Definition of a Black Aesthetic which gives Black/African art its distinction and unique qualities as an art form.
3) African and African centered Culture is our most valuable product and therefore, must not only be preserved, but promoted among our own people in our quest to regain our historical personality, and overcome the Post Traumatic Shock of Enslavement.
C. Culture as Economic Stimulus for Africa and Diaspora
1) Gain economic dominance in those areas of Culture where we can gain a measure of control, i.e.
(a) African centered Fashion Design, tailoring, textiles, haberdashery, millinery
(b) Control of Music Production, distribution and promotion
( c) African Centered Architectural Design
(d) Sports and Entertainment personalities donating to Foundations engaged in Sustainable Development policy, programs and projects.
(e) More exchange between and among African (Nigerian, Ghanaian, Senegalese) and New African filmmakers; building community theaters.(f) Encouraging youth to become more inventive and innovative in technology and teaching modalities, particularly in Black schools.
5. Modernization of Agricultural Production among African people is mandatory, while Preserving the quality of Rural, Social and Cultural Life
.A. Low Carbon foods are healthier/while balance must be struck with export/import crops.
B. Irrigation systems must be installed and maintained, esp. in arid and dry areas.
C. Basis for industry-wide growth as Garvey called for; feeding into grocery markets and restaurant chains; developing food and herb coops; Holistic Health Coops and delivery systems which service underserved communities. Methodologies which ensure that African Mineral Wealth benefits indigenous people. Corruption must be challenged and rooted out, and replaced by a system which allows re-distribution of wealth on a level of parity. Quatar and Kuwait might serve as models.
6. Transfer and Exchange of Knowledge, Technology and Science between and among Continental Africans and Diasporans – A. Each sector of the African World (Continental Africans, African Americans, African ex-patriates, Caribbeans, Brazilians, Africans in Europe, New Zealand, Australia, Fiji, and the rest of Diaspora) must seek methodologies and modalities whereby Science, Knowledge and Technology will be used for human good and progress from an African Worldview, which puts humanity, and Human Good at the center. Emphasis on establishing consortiums, economic clubs, Coops, Conferences and strive to build Pan African Universities which can encourage inventions, study of African languages, architecture, science, Math, Governance, and requirements for re-structuring civil society.
7. Dynamic Development Strategies and Methods –
A. Revolution, as a social phenomena, should never be limited to just struggle from physical bondage, but is inclusive of economic, political and psychological liberation also. Sustainable development strategies and methodologies must be cognizant of this fact, while seeking ways and means of empowering the disenfranchised (peasants, workers and people of color). In this millineum, in todays’ world, Sustainable Development is the sine qua non of today’s revolutionary process. Sloganizing, theorizing nor repeating ideological formulations will no longer suffice as substitutes for designing ways in which we satisfy human need. The degree to which ideologies, theories and slogans contribute to human growth and flourishing, i.e. Sustainable Development, is the new criteria for their validity. Now is the time to make the world we only imagined 60 years ago.
MINISTRIES OF GOVERNING BODIES
1. Land Development
2. Community Planning
3. Housing - African centered Design and Architecture
4. Infra-Structure Planning and Development
a. Water
b. Energy and Power
c. Waste Management
d. Transportation and Road Construction and Maintenance
5. Education
6. Cultural Production and Preservation of Artistic Skills and Capacity
7. Media
8. Public Relations
9. Finance
10. Marketplace Administration - Design and Operations
11. Environment and Food Security
12. Collective Concern
13. Spiritual Ministry
14. Historian and Archives
Key Assignments and Functions for Presidents, Organizational Heads, or Tribal Chiefs' Staff
1. Chief of Staff - Coordinates between and among Ministries, and is Chiefs Liaison to Ministry Heads
2. Scribe
3. Treasurer
4. Information and Intelligence
5. Security
6. Diplomatic Corps - Outreach
7. Procedures and Protocol Chief
8. Communications, Technology and Propoganda
Suggested Community Building Structure:
1. Council of Elders – See Maaskelah Thomas’ Book on organization, function and structure. Council must certify all Executive staff. One of committees out of Council will be responsible for the Shield and Spear Forces.
2. Secretariat – Made up of Committee Heads, 2 Representatives of each country and or region inhabited by People of African Descent
3. General Assembly – Each Organization has one vote, and a designated number of at-large votes to be permitted.
4. National Conferences – Anually, Bi-anually
5. Regional Conferences – Suggested quarterly
6. Municipal – Town Halls
7. Block Clubs – Should explore making participation mandatory at this level with a reward/punitive
PRINCIPLES OF UNITY - UNIVERSAL AND OVER-ARCHING OTHER AFRICAN VALUE SYSTEMS
NGUZO SABA (THE SEVEN PRINCIPLES OF KWANZAA)
1. UNITY - UMOJA
2. SELF DETERMINATION - KUJICHAGULIA
3. UJIMA - COLLECTIVE WORK AND RESPONSIBIILTY
4. UJAMAA - COOPERATIVE ECONOMICS
5. NIA - PURPOSE
6. CREATIVITY - KUUMBA
7. IMANI -FAITH
SEVEN CARDINAL VIRTUES OF MAAT (from ANCIENT KEMET)
1. TRUTH
2. JUSTICE
3. BALANCE
4. HARMONY
5. ORDER
6. PROPRIETY
7. RECIPROCITY
SEVEN FOUNDATIONAL PRINCIPLES OF COOPERATION AMONG/BETWEEN AFRICAN PEOPLES
1. Operational Unity - i.e. Unity in Diversity
2. Recognition and Exercise of our Sovereign Rights as African People
We have the right to define our identity, interests, and destiny without interference from others, and only we can chart our path, policies and programs which will determine our future as a free, proud and productive people.
3. Self Determination to define, defend and develop our own Path of Industrialization and/or Modernation in Africa which cannot be modeled after Europe's model. It is mandatory that Africa chart it's own course to modernization using African models and paradigms. Also, it is important that Africa's social, cultural, and spiritual institutions keep pace with any development. As railroads, other forms of transportation grow, it creates mobility which can have a devastating effect on village and cultural life. It is important that basic value structures are preserved, as villages and communities expand.social space and ensure African peoples' future.
4. Harnessing and Direction of our Collective Resources toward African Liberation Globally
5. Taking a Comprehensive Approach and Strategy towards Pro-actively resolving the myriad of Issues we need to address as a People (History, Spirituality/Religion, Political Organization, Economic Organiztion, Social Organization, Creative Production {Art, Literature, Technology,Music, Poetry, etc.}) and Ethos.
6. That our Tactical Modalities be Multi-dimensional in Scope and Content (Science, Governance, Trade & Commerce, Engineering, Health, Transportation, Education,etc.)
7. While we respect and appreciate varied belief systems existing in differenct sectors our Community, the foundational and over-arching value systems upon which an Harambee Cultural Revolution is based, are from Ma'at and the Nguzo Saba (The Seven Principles). In concept, Harambee's Cultural Revolutionary approach is that we not subscribe to any one ideology, but that we engage and commune with all relevant ideologies, and choose the best from all to pursue our selected goals, objectives and aspirations. Harambee's philosophical approach does not seek to duplicate current organizations belief systems, but seeks to appeal to as wide a variety of sectors in our Pan African Community and to promote and advocate for their respective interests as they contribute to the building of a Pan African Village/Community. In this regard, Harambee hopes to serve as and provide models and paradigms for other Pan African organizational efforts
THE HARAMBEE PLAN MISSION
To represent the collective interests of all African People in the Global Marketplace, and to engage African people in business and development enterprises, which reflect African values, goals and aspirations as component parts of Global Community.
PURPOSE
The Harambee Plan is designed to facilitate and protect the territorial and cultural integrity of the continent of Africa, and to define the substantive relationships between it, and its African Communities globally (diaspora). Residual vestiges of European and Western domination, exploitation and influences must be challenged, and the re-emergence of indigenous African solutions and approaches must be pursued and sought. It is the intent of the Harambee Plan to provide the institutional framework and structure to ensure and facilitate such a process. The Harambee Plan shall form relationships with persons and institutions which represent the values of African Community building in their development approaches for the African continent and diaspora. While Harambee will focus on African models and paradigms of Community/Nation Building, this is not at the total exclusion of other approaches, but does so with the recognition that their is a rich tradition in African Civilization which still requires exploration, and which inspires African Creative Genious. It is this creativity which Harambee Recognition seeks to penetrate and realize. The values which form the basis of this nexus are:
1. Respect for and Priority of the Human Interests
2. Respect for and Recognition as Spiritual Stewards of Nature, the Land and its Resources
3. Recognition of Health Care and Basic Education as Fundamental human rights
4. Fundamental Goal of Social Economy is economic equality which negates economic exploitation
5. In African Community, African values and ethics are Paramount, though we Respect and Recognize others.
6. African Creativity and Spirituality form a Synergy in how they are expressed in our culture
7. The Emerging African Personality does not seek to be Superior, but Supreme African in its Character and Expressions, as a value based proto-type.
HARAMBEE STRUCTURE
There are basically two ways to become a part of the Harambee Family:
1. Person - One who has an invention, small business and seeks to become a part of the skills bank of Harambee Enterprises. Persons and/or groups can act as Consultants or Project Managers on any given projects
2. Institution - This would be a business, community institution and/or entity which subscribes to the Harambee Protocols, and which chooses to enter into an agreement, to partner on given projects as mutually agreed upon.
A database will be formed of such persons and institutions and determination made which have the needed and available resources to impact given projects as they arise. What will distinguish Harambee Consultants is not only their professionalism, proficiency, and ability, but their value orientation.
Harambee will also become clearinghouse for the authenticity and quality of goods and services which enter and exit the African Marketplace.
HARAMBEE RATIONALE
The House of Harambee is a communitarian concept, which means "Let' All Pull Together" in Swahili. We use this term because it captures the spirit of building family, community and nationhood in this Era of African Renaissance. African Renaissance is a term which refers to the period between 2011 and 2020, generally and it is the aim of the House of Harambee to qualify its meaning and significance, and to define in practical ways the parameters of the Renaissance Movement. As such, the House of Harambee (HOH) is a Think Tank which provides research and education which inform the formulation and promotion of policy, programs and projects which are based on fundamental and basic African values. Some of these values are to be found in the Kwanzaa Accords and are known by many, as the Seven Principles (Nguzo Saba); Unity, Self Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity and Faith. Another set of values which form the foundation for the House of Harambee is the value system of Ma'at, which served as the social, moral, ethical, economic, political, cultural and spiritual foundation for the longest lasting civilization in history, Ancient Kemet (Egypt). These values are known as the Seven Virtues of Ma'at; Truth, Justice, Harmony, Balance, Order, Propriety, and Reciprocity.
Values matter in this context, as they form the basis upon which social policy is determined and as African and African descended people, we can no longer afford to base our social policy considerations on the "values" of those who seek to oppress, exploit or are otherwise indifferent to our collective needs, interests and aspirations as National and/or Pan African Communities. Thus, Harambee is a Liberational Project, which recognizes that if Renaissance goals are to be achieved, then we must engage in the cultural battle to win the hearts and minds of our people, first, for until we win that battle, not only are our economic and political objectives unachievable, they are unthinkable, without the categories and concepts to conceive them. The value systems above, and the others which we engage, give us the paradigmatic framework to meet these cultural challenges as we collectively seek to arrive at solutions, strategies, tactics, policies, programs and projects which advance our struggle forward to more progressive and final end.
In this regard, Harambee does not limit itself to just becoming a Think Tank, but also will take a pro-active posture of being an advocate and promoter for its' policy and strategic positions. This will be accomplished through our strategic partnerships with such groups as the Congress of African People, Friends of the African Union, African Scientific Institute, Urban Tech Fair, AJ Action Team, Simba Ghana, Yedma of Uganda, African Union, Sankofa Press, Harambee Women,Harambee Men, Harambee Youth (these three form Harambee Circles) and other affiliates with whom we share a common vision. While these will be vital institutions by which our research and educational findings will be disseminated, the following will be key and distinct areas of focus which formulate the Harambee Plan:
HARAMBEE PLAN
Seven Areas of Cultural Development and Applying the Seven Principles in Practical Manners
1. Spiritual Development - Research into various African spiritual/religious traditions and those derived from them. Study will be done on the value/ethical base and system, fundamental practices, and rituals. This knowledge will be taught in Rites of Passage, in addition to the role of spirituality in dance, song, storytelling, drumming, etc. This component will also be charged with researching, institutionalizing and promotion of re-enforcing cultural institutions such as holidays, naming ceremonies, Birth Whispers, funerary services, Rites ceremonies and protocols, morning/evening exercise, Fasting/Health days and practices, Puberty Rites, etc.
2. History - Study of methodologies to write corrected history; historiography; preserve archives, and the building of museums and libraries. Use of multi-media sources to discuss and disseminate Pan African History, and to promote this history in Theater, Film, Song, Storytelling, Radio, Dance and other communication instruments. These endeavors can form the basis of new industries. A true history of African history must be fully integrated into the educational system, such that parents and children benefit equally.
3. Social Organization
A. Education - Study into various forms of African pedagogy and teaching modalities (dance, song, storytelling, theater, drum); expanding and refining the study of Africology and teaching its concepts in distance/virtual learning; developing content and a more conceptual basis for Black/Africana Studies program; means of establishing Pan African universities and accreditation system, recognized on a global level. Feeder (K-12) schools, called Academy's will have specialized focus in STEM, Natural Healing, Communications, etc. Physical conditioning will include organized sports, yoga, capoeira, martial arts, nutrition, and weight training. Key to education is to discover indigenous forms of instruction which provide viable alternatives to Euro-centric forms, and which are more adapted to our learning capacities. Each of these modalities can and will be linked and channeled into the International Movement to bring literacy to all corners of the globe, based on our experience with African children and adults.
B. Health - We must explore health care delivery systems which are adapted to the needs of our people and their respective communities. Clinics for rural areas, and Coops for urban centers should be coordinated and linked with each other. A key distinction and value orientation of African Health Care is that it is people centered and not profit motivated. Health care is a right and not a privilege, and therefore ways should be found to make it free where possible, and where not free, at least affordable. The goal is for free universal health care. Study and research should be done of African herbs, plants and botanicals for their medicinal value, along with their interactions with each other and known drugs where Integrative Medicine is required. Comparative studies should be done with other indigenous and wholistic systems, such as Oriental, Native American, Ayervedic, etc. Plants must be tested for medicinal value, before any reforestation processes are initiated. New industries include herbs and botanical farming especially for such herbs as Moringa, Neem, etc. Multi-media will be used to build a global market for these new industries, as dependence on Western drugs are reduced.
C. Collective Concern - We must develop our own systems for caring for the disadvantaged, sick, autistic, and those not a part of the economy yet. A guiding principle and value in this regard must be that everyone in community has a role and function, and most look to contribute in some meaningful and humane way. Noone in African community is considered to be a Welfare recipient. Each are valuable to the building of Community. Again, traditional paradigms can serve as a model.
D. Rebuilding Family Structures - Research must be done into family forms, and how to build support structures for them to be/become successful. Family must be linked to community and nation building projects. An integral part of rebuilding family is to research ways and means of personal healing by both Men and Women, and to aggressively address Post Traumatic Slave Syndrome (PTSS). Our healers must receive specialty training to address this Mass phenomena. A key therapeudic model to explore, is that all become actively engaged in community building and Adult Rites of Passage.
E. Youth Development - Providing youth with a quality childhood and preparing them to become responsible participants in Civil Society is one of our greatest challenges. While paradigms from traditional African society will be helpful, we must incorporate a Standardized Rights of Passage which can be applied throughout the Pan African Community, and which allows for social movement from one location to another, without loss of benefits and production. Certain principles of Rights of Passage must be institutionalized as part of the Curriculum. In exchange for Free or reduced rate for education, youth can agree to become trained for Crisis Intervention, Recovery and Rebuilding. Alternatives can be explored by being trained for survival training, working with infirmed Elderly, small children or other forms of National Service (Nigeria has such a system for study).
F. Labor - Modern society, whether industrial or agrarian, must address the question of labor's relationship to production and provide equitable policies which mitigate against the possibility of exploitation of one class by another. This will be be one of the great challenges of the African Renaissance, if it is to live out the true and real meaning of its goals. In a class based society, the idea that the market will balance these relationships is totally erroneous, and is an area for serious research and remedies as we seek to build a new social order for people of African Descent.
G. Gender - While certain of these areas of concern might be addressed in Family Development, family is not a remedy or solution for many, most gender issues. Africa has one of the longest traditions of inclusiveness of women in the social fabric. These traditions has been interrupted by the Holocost of Enslavement and the onslaught of Western Cultural Hegemony. Again, the challenge of our research would look into paradigms in our path which would be instructive in how we structure our social relations based on equity, complimentarity, mutuality and respect for each persons Role and Function in building Family, Community, Nation, and Global Pan Africanism.
4. Economic Organization and Development - This area deals with how we organize the production and distribution of goods and services in our communities in such a way that such a structural format reflects our values, goals and social objectives. Cooperative Economics, not Free Market Enterprise, is the value which guides economic arrangements in our community, and is based on the notions, that we are our brother and sisters' keeper, that we support our own businesses first, and that we practice social entrepreneurship. As evidenced by the African Union's 2063 Agenda. There is also a value for Planning our economic platforms far in advance in order to guide its direction in the interest of the mass number of people. Africa's long tradition for Communitarian ownership of land must also be studied, updated and upgrated to comply with current aspiration and need. It is the aim of Harambee to confront these issues from an African centered perspective and framework. Cheik Ante Diop in his seminal work, "Black Africa: Economic and Cultural Basis of a Federated State", states conclusively, the need to take inventory of every Economic Sector, and to critically assess its best locale, role and function in the impending industrialization process, and the cultural nuances which affect each sector. He also posits, that we must be clearly aware of caveats for given sectors, such as oils spills, and disposal of nuclear waste. Given the creativity of the African personality, as Fanon points out, each of these economic sectors have the possibility of giving rise for other forms of industry. These Economic Sectors include the following:
1. Construction - Africanized Architecture
2. Planning - New Community Structures
3. Energy - Solar, Wind, Bio, hydro thermal
4. Waste Management - Recycling
5. Creative Production - African Theater, Art, Photography, Film, Storytelling, Dance, Drum, Music, Spoken Word, Sport, Competitive STEM
6. Communications
7. Aeronautics - including Space Stations, Airplane building
8. Auto Industry
9. Fashion - Sankofa Concept Themes (Natural hair, henna, waistbeads, african adornments, body and beauty care, Dress)
10. Transportation
11. Road and Bridge Building
12. Marketing/Advertising
13. Finance - Banking, Currency, Stock Exchange
14. Agriculture - organic; herbal medicinals; botanicals.
15. Textiles
16. Manufacturing
5. Political Organization and Governance - Politics is defined as the means and structure by which society gains, maintains and uses power. Governance, on the other hand, is more about how the management of human, financial and material resources are structured in a given society in the best interests of the masses of people. Harambee asserts that we must determine how we best transition from one to the other. Rev. Dr. Nikita Imani has provided the best model for this process in his book on Mbongi (http://www.amazon.com/Mbongi-African-Traditional-Political-Institution/dp/0979895103) , a Governance system practiced by a large segment of Bantu peoples traditionally. The challenge of Harambee is to research this and other systems and find ways to adapt them to our needs, and then ways of implementation in a manner consistent with our collective aspirations.
6. Creative Production - This area has a particular role and relevance in the Renaissance Movement, as it heightens awareness and consciousness, entertains, involves people in cultural enrichment, provides propoganda for political objectives, and promotes essential values and ethics of the Community. Cultural Production is the main transmitter of values throughout all social sectors. Study and Research should focus on how artists make art for the people, by the people, and of the people, i.e. functional, collective and committing. The key sectors of this category are listed above. Consultants in this area, should be able to represent and advance knowledge of artistic expression, value orientation and spiritual upliftment.
7. Ethos - The goal and task of Harambee is to fully integrate all dimensions of our society in order that they work together as an integrated whole, as they too, reflect the essential value parameters which define African society and community. In order to achieve these goals and aspirations, education must become the defining characteristic of the African personality. "Seeking knowledge is the Sankofa Journey we take in acquiring the Wisdom and Essence of our Ancestors". In this context, several key factors will define the Harambee Approach to research and knowledge acquisition:
1. Unification and Uniqueness of the diverse African Cultures
2. Comprehensive Evaluation of all key and relevant factors
3. Multi-dimensional approach, which assesses component factor from a specialty perspective
4. Integrative - once evaluations and assessments are made, then determination is made on how to integrate all dimensions into an integrative whole, which will define New African Society in the Renaissance Era.
APPENDIX
A. A PRAYER/MEDITATION FOR THE SONS AND DAUGHTERS OF RAHH, OBATALA AND NKULUNKULU
A PRAYER/MEDITATION FOR THE SONS AND DAUGHTERS OF RAHH, OBATALA AND NKULUNKULU
Like the River Niger, I flow throughout your Body Temple, seeking to nourish each cell and fiber, giving of the richness of all the soil I touch. I am flexible taking on the shape of whichever container I am in, and yet I maintain my basic essence, H2O. My character is firm, based on Truth, established since the beginning of time. I founded the first civilizations and introduced its peoples to the Gods of Punt, Kush and Kemet. We communed over the night fires and created a Social Order founded on Justice and Peace. We invited our Ancestors to join in these Community Meetings and asked for their wise counsel and instruction, as they had created the Paths we follow today and tomorrow. We sent out trailblazers from the land of our heritage to take the message of harmony and righteousness to all parts of the Earth. This message was heard and felt in the faraway lands of Australia, Fiji, Brazil, West Papua, India, among the Olmec, Toltec, Seminole, Cherokee, Maroons and Haitians. We migrated from Egypt and Ethiopia across the SAnds of the Sahara into the mountains of Mali, among the Dogon, through to the Ghana Gold Coast, Songhay, and on into Yorubaland where our feet touched the Pacific Ocean. Our reconnoiter is now complete, and the time has come for the Sons and Daughters of Alkebulan to Re-Unite as Family, Community, Nation, Tribe. Smai Tawi and New Kemet must be built out of the ashes of this Western World Wasted, and we must prepare for the Dawn of a New Day. We must revive the Spirits of African Gods: Obatala, Ogun, Nkulunkulu, Yemaya, Gu, Nyambe, Were, and Oba in our ambition to do as the Odu Ifa instructs us, "To Bring Good into the World". From the heights of Kilamanjaro, to the banks of the Nile, across the plains of the Serengheti, to the shores of the Gambia; From Sankore to Cape Town; from Europe, New Zealand, Columbia, Peru, Canada, Grenada, Jamaica, Haiti to Antilles and Curacoa OUR People will be liberated, and United by the Warmth and Embrace of our most Ancient Tradition which lives in Ma'at. As our Kemetic Ancestors of Old, we will learn too, to become Masters of Good Speech, Emotion, Thought and Conduct. We will Re-Assert the 42 Principles of Righteousness and celebrate daily, the Values of Kwanzaa, the Nguzo Saba. This we owe to our Ancestors for the Sacrifice they made that we might be here, and to our Children, yet to be born. This is our Meditation, Hadithi, and Mantra as we Arise with the Sun, and look East, and Re-affirm as Comrade Thomas Sankara whispered to us, to Work "Towards OUr Radiant Future". Ase', Hotep 7715
By Mwalimu Kabaila
WHY FOOD SOVEREIGNTY AND AGRICULTURE ARE KEY AREAS OF CULTURAL TRANSFORMATION!
https://www.facebook.com/groups/capagriculture/
The Congress of African People views Food Security and Agricultural Development as top priorities facing the Pan African Community. Let's explore a few reasons why:
1. Much of African Culture is based on an Agrarian Foundation. Lest we forget that our foreparents brought to the West were brought for our farming skills. Many of our parents were either born or raised on farms in the South.
2. Much of the land which African Americans owned was/is farm land, though much has been lost, and we must work to regain those losses. Therefore, we have an historical and spiritual relationship to the land base, as do Native Americans.
3. 85% of the Worlds Food supply is owned by 5 or less multi-national companies, Monsanto being the most known. These companies promote and lobby for the distribution of genetically modified foods (GMO), much of which can be connected to disease processes in our bodies. Thru these companies criminal and inhumane practices, they seek to dominate the food market by making seeds which only last one time, and making toxic fertilizers, which kill off the soil base.
4. These disease processes compromises our health and causes our people to become victims of a system which serves people bad food (GMO), causing them to enter the health care system early, and then further victimized by a health care system which addicts us to pharmeceudicals rather than farmeceudicals.
5. We at CAP adopt Keidi Awadu's admonition and policy, that we must make "Food our Medicine, and Medicine our Food".Farm/Garden grown foods and herbs are nature's way of providing the proper nutritional balance and healing for our Body Temples.
6. The growing and preparation of food has always a spiritually based practice in our community, and when we are disassociated with them, our spiritual balance and center is thrown into disharmony, and we become alienated from a key aspect of our Spiritual Culture. Western culture breeds such alienation, and organic food becomes a way of reconnecting to our Body Temples.
7. While Africa is known mostly for its mineral wealth, it also has one of the richest soil bases in the world, and most every food product can be grown there. Thus, gaining control of our Food Production is a key element of economic empowerment and development
The Congress of African People views Food Security and Agricultural Development as top priorities facing the Pan African Community. Let's explore a few reasons why:
1. Much of African Culture is based on an Agrarian Foundation. Lest we forget that our foreparents brought to the West were brought for our farming skills. Many of our parents were either born or raised on farms in the South.
2. Much of the land which African Americans owned was/is farm land, though much has been lost, and we must work to regain those losses. Therefore, we have an historical and spiritual relationship to the land base, as do Native Americans.
3. 85% of the Worlds Food supply is owned by 5 or less multi-national companies, Monsanto being the most known. These companies promote and lobby for the distribution of genetically modified foods (GMO), much of which can be connected to disease processes in our bodies. Thru these companies criminal and inhumane practices, they seek to dominate the food market by making seeds which only last one time, and making toxic fertilizers, which kill off the soil base.
4. These disease processes compromises our health and causes our people to become victims of a system which serves people bad food (GMO), causing them to enter the health care system early, and then further victimized by a health care system which addicts us to pharmeceudicals rather than farmeceudicals.
5. We at CAP adopt Keidi Awadu's admonition and policy, that we must make "Food our Medicine, and Medicine our Food".Farm/Garden grown foods and herbs are nature's way of providing the proper nutritional balance and healing for our Body Temples.
6. The growing and preparation of food has always a spiritually based practice in our community, and when we are disassociated with them, our spiritual balance and center is thrown into disharmony, and we become alienated from a key aspect of our Spiritual Culture. Western culture breeds such alienation, and organic food becomes a way of reconnecting to our Body Temples.
7. While Africa is known mostly for its mineral wealth, it also has one of the richest soil bases in the world, and most every food product can be grown there. Thus, gaining control of our Food Production is a key element of economic empowerment and development
POLICY CONSIDERATIONS FOR FOOD SOVEREIGNTY
1. Recognition of Africa as the Food Basket of the World
A. Africa has this distinction because of its excellent climate, soil, and environmental conditions. Therefore, agricultural policy must not succumb to the need for industrialization. On the contrary, the emphasis should be on the greening of industry, such that we reduce the effects of pollution of land, aair, and water resource.
B. The nutritional and medicinal value of African plants and vegetation should be thoroughly researched and exploited. Following such research, market analysis should be done to explore the best ways and methods of bringing products to market.
C. Of major import is the spiritual, relationship and connection African people have enjoyed historically to the land of our ancestors. It was the rationale for bringing our people to the "West". This valued relationship must remain paramount in any and all policy and planning considerations. The spiritual dimensions of this relationship must also be embodied in our cultural and creative production.
2. The Primacy of the Relationship between Agricultural Production, Food Sovereignty and Food Security.
A. African land must reside in the hands and control of African people and due consideration given to being administered by Tribal groupings with general guidelines. Birth on the African continent is not a criteria for being African, rather, having historical, cultural and spiritual ties to the land, people and culture. With Tribal groups having administrative control ensure to some degree, the maintenance of valuable cultural traditions and practices since many grew out of Agrarian society.
B. No aliens should be allowed to own African land. Short term leasing should be the only options for aliens.
C. AFRICAN VALUES AND ETHICS VS. EURO LAWS: A CASE FOR SOVEREIGN ACTION; A MAATIAN PERSPECTIVE
In 1776 the framers of the US Constitution embarked on an experiment called the United States of America. However noble this experiment, it began with several flaws and contradictions. After declaring that "All men are created equal.....and endowed by the creator with certain inalienable rights.....and that amongst these are life, liberty and the pursuit of happiness", the country was also engaged in the most inhumane and vicious acts of man to man, the African Slave Trade.
According to Dr. Marimba Ani, “One of the deepest beliefs of the Europeans is in the related notions of “civilization,” “progress,” and the “evolutionary” superiority of their culture. The concept of “codified law” is a definitive ingredient of that of civilization; for with civilization, according to European ideology, comes order and legality assures “lasting order” – not moral conduct but consistent and predicable conduct. So that the “civilized” way – the European way – is to bring laws, however forcibly, and the structures of European culture (“civilization”) to those whom one treats immorally and for whom one has no respect. Along with “development,” this justifies expansionism – for after all, Europeans bring “law and order” to people who must have previously lived quite “disorderly” lives (or so they believe).”
The US Constitution held up its system of laws as a standard of good governance, redress, democracy and the pursuit of a better life for its citizens. However, African slaves and their descendants have never been considered "equal beneficiaries" of the US legal system. To the overwhelming 60 million African descendants in the US, the promise of constitutionally guaranteed rights, has remained, in the main, a dream deferred. Blacks have fought for inclusion in the American social fabric in the Civil War, the 2 World Wars, the Korean, Vietnam, Iran and Afghanistan Wars, and yet the forces of suppression, regression and denial are allowed to use the US legal system to grievously limit the ability of Blacks to exercise their basic civil and human rights, as "equals" in this society. Thus, we are logically and dutybound to deduce from these set of facts, that America and its Constitution is willing to extend rights on paper, while denying the ability to exercise those same rights in practice. Given this premise, we are left to ask, what alternatives should we seek? In 2014, our solutions must be radically different than those facing the Civil Rights Movement and Dr. Martin Luther King in the late 1950's.
According to Dr. Marimba Ani, “One of the deepest beliefs of the Europeans is in the related notions of “civilization,” “progress,” and the “evolutionary” superiority of their culture. The concept of “codified law” is a definitive ingredient of that of civilization; for with civilization, according to European ideology, comes order and legality assures “lasting order” – not moral conduct but consistent and predicable conduct. So that the “civilized” way – the European way – is to bring laws, however forcibly, and the structures of European culture (“civilization”) to those whom one treats immorally and for whom one has no respect. Along with “development,” this justifies expansionism – for after all, Europeans bring “law and order” to people who must have previously lived quite “disorderly” lives (or so they believe).”
The US Constitution held up its system of laws as a standard of good governance, redress, democracy and the pursuit of a better life for its citizens. However, African slaves and their descendants have never been considered "equal beneficiaries" of the US legal system. To the overwhelming 60 million African descendants in the US, the promise of constitutionally guaranteed rights, has remained, in the main, a dream deferred. Blacks have fought for inclusion in the American social fabric in the Civil War, the 2 World Wars, the Korean, Vietnam, Iran and Afghanistan Wars, and yet the forces of suppression, regression and denial are allowed to use the US legal system to grievously limit the ability of Blacks to exercise their basic civil and human rights, as "equals" in this society. Thus, we are logically and dutybound to deduce from these set of facts, that America and its Constitution is willing to extend rights on paper, while denying the ability to exercise those same rights in practice. Given this premise, we are left to ask, what alternatives should we seek? In 2014, our solutions must be radically different than those facing the Civil Rights Movement and Dr. Martin Luther King in the late 1950's.
As a context for what is proposed as a remedy, social corrective and solution, we direct readers to Ezrah Arahone's book, "Evolution of Sovereignty". One of the reasons Malcolm X sought to take the case of the African American to the UN before his sacrifice in 1965, was so that we could exercise the right of building our movement on the philosophical framework of Human Rights, rather than to be constrained by racist laws within the framework of US Constitutional Law. Within the framework of UN statutes, we, as an African American National Community have the right to exercise our Sovereign rights as a free people to determine our own destiny and future, without interference from a dominating power or government. As noted above, laws can be manipulated by the ruling race/class to only serve their interests, while the interests of the subservient people are always undermined and thwarted. Furthermore, it must be clearly noted, that African Americans as a social group, and as former African slaves, were never afforded the right or opportunity of negotiating their own "freedom" on their own terms and in their own interests. One of the key dynamics of the Civil War era, was the contention between the agricultural based South which needed slaves to remain economically viable and the emerging industrialization of the North which needed a low wage work force if it were to have the chance to grow at a pace necessary for the US to become a power broker on the world stage. Thus, the government, business and judicial sectors adopted paternalistic policies to integrate its former slaves into the american social fabric which served their economic interests, not the aspirations or interests of African people. Even the civil rights groups, such as the NAACP, Urban League and CORE which allowed whites to serve in the leadership of their organizations, adopted policies and platforms which were antithetical to blacks interests. One such policy was "integration", which suggested that blacks had to live close to whites in order to benefit from social mobility platforms, although we have evidence of at least 120 communities around the country where blacks lived in self contained and efficient communities, where they owned their own shops and businesses, managed their own schools and played key roles in the governing process. Such towns which deserve further study are Rosewood, Allenwood, Ca., Tulsa, and Boley, Oklahoma. It was Black youth who were the frontline troops for the integration movement, who finally rebelled against this policy, led by Stokely Carmichael and H. Rap Brown, as leaders of the Student Non Violent Coordinating Committee (SNCC), and issued the clarion call for Black Power. Thus, in 1966, the call for Black Power was ushered in, even as its leaders struggled for a definition of it. However Black Power was defined, at its core it still remained confined to acting within the limits and constraints of the American legal and jurisprudence system which has its own restraints when it comes to recognizing the rights of its peoples of color in a fundamental racist society. In a racist society, the ruling/race class uses racist ideology, cloaked in the precepts of Christianity, democracy, freedom and the rule of law to build racist institutions, allowing it to impose its will on its subjected people of color and an exploited working class.
The concept and practice of Sovereignty, then, takes on new and added meaning as we discuss the Africology notion of African values and ethics being the basis of civil society and governance, rather than law. In much of traditional African life, there was little divisions between the social, political, economic and spiritual dimensions of community life. A key reason noted for this fact, is that the spiritual foundation of African society permeated every aspect of African existence, that there was little need to distinguish the political from the economic. What held many of the social units in African society together, were there adherance to a set of values and ethics which directed people and communities to strive towards living a Righteous life. We see evidence of this in the Odu Ifa of the Yoruba People, whose driving force was to "Bring Good to the World". We find that the foundation for this societal arrangement was first established in the most classical African society of Ancient Kemet (Egypt) as the spiritual system of Ma'at provided the social glue which held that Civilization together for over 5000 years, longer than any other in history. The leaders, civil servants and everyday working people in Kemetic society were viewed as representatives of Ma'at, and that when dysfunction (Isfet) set in, it was everyone's responsibility and duty to drive it out, and Restore the Balance, Harmony and Order of Ma'at.
The key point to be made here, is that there is precedence established historically, that values and ethics can be/become determinants of social control and organization among African peoples, especially where laws and their application do not serve our collective interests, and even cause irreparable harm and damage to our families and communities. What this Black Paper argues for, is a revisiting of African values and the role they can play in the rebuilding of an African Global Community. Furthermore, and more specifically, we would argue for the Nguzo Saba (Seven Principles of Kwanzaa; Unity, Self Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity and Faith) to serve as overarching secular values, and that the Virtues of Ma'at (Truth, Justice, Harmony, Balance, Order, Propriety and Reciprocity) serve as spiritual values in our Global Restoration Project, though both have Sacred meaning and significance in the African Cultural Matrix. In Kemetic tradition, Ma'at is both Divine and Human Principle, thus, serving as the ultimate ideal (God, Righteousness or Goodness) and the basis upon which human society can/should be organized. In this context, Ma'at provides the moral and ethical context for Good Speech, Emotion, Thought and Conduct. Yao Khepra Felix Wilson adds the concept of SIA (Sincerety, Integrity, Accountability) to serve as "Quality Control" for the practice and application of the above principles. By overarching, we mean that, these principles and virtues serve as unifying values on a global level, without interfering in existing local traditions and belief systems which make up our many diverse communities.
The key point to be made here, is that there is precedence established historically, that values and ethics can be/become determinants of social control and organization among African peoples, especially where laws and their application do not serve our collective interests, and even cause irreparable harm and damage to our families and communities. What this Black Paper argues for, is a revisiting of African values and the role they can play in the rebuilding of an African Global Community. Furthermore, and more specifically, we would argue for the Nguzo Saba (Seven Principles of Kwanzaa; Unity, Self Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity and Faith) to serve as overarching secular values, and that the Virtues of Ma'at (Truth, Justice, Harmony, Balance, Order, Propriety and Reciprocity) serve as spiritual values in our Global Restoration Project, though both have Sacred meaning and significance in the African Cultural Matrix. In Kemetic tradition, Ma'at is both Divine and Human Principle, thus, serving as the ultimate ideal (God, Righteousness or Goodness) and the basis upon which human society can/should be organized. In this context, Ma'at provides the moral and ethical context for Good Speech, Emotion, Thought and Conduct. Yao Khepra Felix Wilson adds the concept of SIA (Sincerety, Integrity, Accountability) to serve as "Quality Control" for the practice and application of the above principles. By overarching, we mean that, these principles and virtues serve as unifying values on a global level, without interfering in existing local traditions and belief systems which make up our many diverse communities.
As a matter of Sovereignty and Self Determination, we, as African People, have the right and responsibility to determine our own destiny and future. We can no longer afford to have the dominant society impose its bankrupt policies and practices on us, to the detriment of our children and their futures. Our innocent children are being shot down in the streets and even parks in our cities. Eight million people have been massacred in the Congo, over the last ten years, as the West seeks to exploit its valuable natural resources. A genocide is being ignored in West Papua, by Western countries seeking to exploit their oil resources. Our people in West Africa are catching alien diseases, as they have been separated from the food grown in African soil, which could heal them, and have converted to Western diets, which make them susceptible to alien disease processes. Too many of our children are not being properly educated, and those who do go on to higher education are burdened with life long debt, which amounts to an updated version of enslavement.
We live in an Era of African Renaissance, or as some now, prefer, African Rebirth, where new ideas and ideals guide our actions as we have embarked on the project of building a New and United Global African Community. Both, Ma'at and the Nguzo Saba (Seven Principles of Kwanzaa), not only serve as over arching value systems which extend beyond sectors and borders in the African world, but, many have already adopted them in their personal lives and well as in community institutional building. Kwanzaa is practiced globally by over 55 Million African Descendants, worldwide. In Ghana and Brazil, students are now learning Medu Neter, in order to read, speak and translate original Sacred Texts which our Kemetic Ancestors left for us. This movement, I believe, is our Ancestors whispering in our ear, and continuing their role of guiding us to a better life for ourselves and our children. Cheik Ante Diop, in his book, Black Africa, raised the question of what could be a unifying ideology for a Unified Africa (continental and diaspora). We, at the Congress of African People and as author of the Harambee Plan, present this Black Paper as a modest, but, bold contribution towards that end. Ase', Hotep MK 62914; Revised 121014
We live in an Era of African Renaissance, or as some now, prefer, African Rebirth, where new ideas and ideals guide our actions as we have embarked on the project of building a New and United Global African Community. Both, Ma'at and the Nguzo Saba (Seven Principles of Kwanzaa), not only serve as over arching value systems which extend beyond sectors and borders in the African world, but, many have already adopted them in their personal lives and well as in community institutional building. Kwanzaa is practiced globally by over 55 Million African Descendants, worldwide. In Ghana and Brazil, students are now learning Medu Neter, in order to read, speak and translate original Sacred Texts which our Kemetic Ancestors left for us. This movement, I believe, is our Ancestors whispering in our ear, and continuing their role of guiding us to a better life for ourselves and our children. Cheik Ante Diop, in his book, Black Africa, raised the question of what could be a unifying ideology for a Unified Africa (continental and diaspora). We, at the Congress of African People and as author of the Harambee Plan, present this Black Paper as a modest, but, bold contribution towards that end. Ase', Hotep MK 62914; Revised 121014
A POSTNOTE ABOUT THE FLAG ABOVE
The Congress of African People wishes to propose this as a flag for the Continental and Diaspora Unification. Because of its widespread acceptance as an African Spiritual System, not a sectarian Religion, Maat serves as Foundation for a Unifying Pan African Ideology, which Cheik Ante Diop, in his book, "Black Africa". states, is needed in order to build a Global Pan African Nation. Also, Ma'at has set the precedent by being the social glue, which held Kemetic Society together for over 5000 yrs., longer than any other Social Philosophy in human history. We advocate the task of Rescuing and Restoring Ma'at in the World, as a African People, and for all Humanity.
In the Kwanzaa Movement we took the creative license and progressive thought to re-order the Garvey Flag, for the Diaspora, only, The Red, Black and Green was the Garvey flag for the Global African community, and was adopted by convention. Our rationale for the Diaspora flag, is that Black is first, as in the Kenyan flag, because the people come first. Our first priority is to serve the aspirations and interest of the people. Red is not only for our blood shed, but for Struggle, in which blood is shed by the oppressor and enemy, also. Green is for Youth, New Ideas, the Future and the Land. The Harambee Plan which grows out of the Congress of African People (CAP), advances the position that the Flag for the African Diaspora should have the Symbol of Maat inside of it. WE propose Maat be the Overarching, Classical Value System and Ideological Foundation for Garveyite Pan Africanism, and therefore, propose it be the symbol represented in the middle of the Flag (Bendera) . The Harambee Plan suggests that African Values and Principles, rather than European Laws, serve as the basis and foundation for Governance and Social Cohesion. Your Thoughts, Comments, Feedback!!
I would like to dedicate this flag/logo (Bendera) to the Role of African Women in African Liberation, but in the person of a Living Goddess, The Seed Lady of Watts, Anna Marie Carter. We honor her for being the Heir to George Washington Carver, and for engaging her Community and Tribe in the Global Organic, non gmo, Food Market in such a Strategic Manner, with her own Business Acumen. We applaud you, and bow in your presence in Obeisance. She is CEO at Beatrice Foods, Organic Division, Chair of Black Organics, and an ordained Missioner.
In the Kwanzaa Movement we took the creative license and progressive thought to re-order the Garvey Flag, for the Diaspora, only, The Red, Black and Green was the Garvey flag for the Global African community, and was adopted by convention. Our rationale for the Diaspora flag, is that Black is first, as in the Kenyan flag, because the people come first. Our first priority is to serve the aspirations and interest of the people. Red is not only for our blood shed, but for Struggle, in which blood is shed by the oppressor and enemy, also. Green is for Youth, New Ideas, the Future and the Land. The Harambee Plan which grows out of the Congress of African People (CAP), advances the position that the Flag for the African Diaspora should have the Symbol of Maat inside of it. WE propose Maat be the Overarching, Classical Value System and Ideological Foundation for Garveyite Pan Africanism, and therefore, propose it be the symbol represented in the middle of the Flag (Bendera) . The Harambee Plan suggests that African Values and Principles, rather than European Laws, serve as the basis and foundation for Governance and Social Cohesion. Your Thoughts, Comments, Feedback!!
I would like to dedicate this flag/logo (Bendera) to the Role of African Women in African Liberation, but in the person of a Living Goddess, The Seed Lady of Watts, Anna Marie Carter. We honor her for being the Heir to George Washington Carver, and for engaging her Community and Tribe in the Global Organic, non gmo, Food Market in such a Strategic Manner, with her own Business Acumen. We applaud you, and bow in your presence in Obeisance. She is CEO at Beatrice Foods, Organic Division, Chair of Black Organics, and an ordained Missioner.
Copyright Congress of African People 2016 for the design of the proposed Diapora Flag
We invite your comments and feedback.
#AfricaRising
#DiasporaCommonwealth
#FriendsoftheAfricanUnion
#CongressofAfricanPeople
#BlackOrganics
D. IN HONOR OF AFRICAN WOMEN ON INTERNATIONAL WOMEN'S DAY
ON THIS, INTERNATIONAL WOMEN'S DAY, THE CONGRESS OF AFRICAN PEOPLE WISHES TO GIVE TRIBUTE AND RECOGNITION TO THE MANY CAUSES OF WOMEN AROUND THE WORLD, AND OFFERS SPECIAL RECOGNITION TO AFRICAN WOMEN, WHO CONTINUE TO ENGAGE THE LIBERATION OF AFRICAN PEOPLE WORLDWIDE. BE IT RESOLVED THAT AFRICAN WOMEN HAVE CHALLENGED THE MAJOR SOCIAL ILLS OF THE DAY, RACISM, COLONIALISM, NEO COLONIALISM, NEO LIBERALISM, SEXISM, GENOCIDE AND ALL MALADIES WHICH EXPRESS MAN'S INHUMANITY TO MEN. BUT NOT ONLY HAVE AFRICAN WOMEN STRUGGLED, THEY HAVE ALSO WORKED TO MAINTAIN AND BUILD OUR FAMILY UNITS, PRESERVE OUR CULTURE, BUILT INDUSTRIES, BUILD HISTORICAL MONUMENTS, INSPIRED OUR MEN, NURTURED OUR CHILDREN AND CONTINUE TO BUILD COMMUNITY STRUCTURES WHICH ARE A TESTAMENT TO THE AFRICAN RENAISSANCE MOVEMENT SWEEPING THE GLOBE. WHETHER IN WEST PAPUA, NEW ZEALAND, BARBADOS, VIRGIN ISLES, US, ENGLAND, FRANCE, SENEGAL, KENYA, FIJI, BRAZIL, PERU, OR PANAMA, AFRICAN WOMEN SHARE A COMMON HISTORY, COMMON CULTURE, COMMON LIFE CHANCES, AND THEREFORE, A COMMON DESTINY AND FUTURE. THUS, WE ENCOURAGE ALL OF OUR QUEENS AND PRINCESSES TO CONTINUE TO ENGAGE IN THE DIALOGUES AND DISCUSSIONS HAPPENING WORLDWIDE, WHICH ARE SHAPING AND FASHIONNG A COMMON AFRICAN VISION FOR OUR PEOPLE, AND WHICH ARE PROMOTING AFRICAN VALUES AND ETHICS WHICH HAVE BEEN THE SOCIAL GLUE FOR OUR COMMUNITIES, AS PASSED DOWN TO US BY OUR ANCESTORS. AFRICAN WOMEN OF TODAY ARE A MONUMENT TO THE SPIRIT OF OUR ANCESTORS, AND AFRICAN MEN COMMIT TO BOW TO YOUR BEAUTY, GRACE, CHARM, INTELLIGENCE AND CREATIVITY. IT IS IN HONOR AND PRAISE OF BLACK WOMEN THAT BLACK MEN AND YOUTH CONTINUE OUR COMMON ENDEAVOR OF BUILDING A WORLD IN WHICH WE, ALL OF US, CAN " LIVE AND LOVE FREELY, AND WALK IN A WARMER SUN." ASHE', HOTEP
BY MWALIMU KABAILA FOR
CONGRESS OF AFRICAN PEOPLE (CAP)
E. TOWARD AN EVOLVING PAN AFRICAN ECONOMIC PLATFORM: A BLACK PAPER
The question remains, where do we look now for the economic models which provide African people the non exploitative, capacity building economic paradigms which take us to the next level? There are several things I would propose in transition, and 1. would be what I call Triangular Development, which would lock Africa, Caribbean/South America, and Africans in America into a trade and commerce relationship. 2. In order for #1 to work we also need to work on establishing an effective African based monetary system with our own currency, banking system and Pan African Stock Exchange. 3. The last instrument in this process are African centered industries which are unique to the Global African Community. This last category would also include a Pan African Consortium of Scientists, Technologists, Engineers and Mathmeticians whose combined skills and creativity would make the Pan African World, second to none.
Raising a question about a global economy without money, without positing how we get there is difficult at best. Secondly, we as a people do not really have an independent position in the global economy. Former British colonies are in the Commonwealth. The French, Dutch, Spain, and even Portuguese have similar relationships with their former colonies. Thirdly, What I would argue for is a Pan African Union which would allow for free trade zones, people to people, throughout the Pan African Community. This would be based on developing our own unique and cultural business enterprises, e.g. natural hair products (instead of weaves and wigs which benefit aliens), Bamboo and Hemp industries, bio fuels, airplane, truck and car manufacturing, fashion and interior design, cultural tourism, etc. Fourthly, the above would require that we begin (it's already begun) our own Monetary System, including banks, currency, and financial system and procedures. And Fifthly, that we institute Triangular Trade, which would be centered around 3 key areas, Africa, Africa America and the Caribbean (incl. Brazil). This concept recognizes the strength of each sector; Africa has human and natural resources, land and culture; Africa America has skills, finance and technology; the Caribbean has land, independence, and natural resources. What is needed in this context is to design a system which takes account and advantage of these factors, respectively, while building a economy of scale within the Pan African Community which can compete in the Global Marketplace, and which creates one of the largest transfers of Knowledge and Technology in modern history. Sixth, the organization of these resources within the framework of a Diaspora Commonwealth and Unified Africa, would create the largest Trading Bloc in the world. And seventh, the agency to organize and coordinate movement of these resources would occur within the International African Chamber of Commerce, formulated by the Friends of the African Union (FAU). This, I feel is the economic challenge of the African Rebirth/Renaissance Era, and is what will define and shape our vision of a brighter future for our people, moving forward. "Toward Our Radiant Future" - Thomas Sankara MK
F. MAKING THE 21ST OF EACH SEASON DAYS OF CLEANSING, HEALING AMD FESTIVALS IN THE SPIRIT OF KWANZAA
March 21 marks the change of Season from winter to spring, which in many cultures marks the planting season for new crops, and therefore, is not unusual in Africa. This transition in seasons has historically been marked by celebration and holidays, as the Pan African Holiday, Kwanzaa will attest to. Many of our Wholistic and Natural Healers, on the continent and in diaspora have marked this date as a time of fasting and cleansing of our bodies. This time of fasting and cleansing are not only matters of health, but because of the seasonal change, also has high spiritual value, as a time to recommit the values, vision and aspirations of an African people engaged in a Pan African Liberation Struggle, even in the midst of an Era of African Renaissance. Therefore, the Congress of African People (CAP) invites all African people to proclaim March 21, June 21, September 21 and December 21 as Kwanzaa Re-affirmation Days, as they, each mark the changing of the Seasons. This would allow to recommit, reaffirm and re-enforce the Nguzo Saba (Seven Principles of Kwanzaa). We would submit also, that these days be celebrated by festivities throughout the Pan African Community, which in essence would contribute to binding us all together, at the same time. Further, we submit that Drum Festivals be held at the start of these celebrations as a Drum Call to our people to join together as One Spirit, with One Aim and One Destiny. A key element of these celebrations is not only spiritual healing, but mental and physical healing also, and this can only be achieved by changing and transitioning our diet from a slave based one, to a wholesome and health based nutritional diet. We can no longer allow or afford for our oppressors to define our health and nutritional poTOWARD AN EVOLVING PAN AFRICAN ECONOMIC PLATFORM: A BLACK PAPERlicies. The second principle of the Nguzo Saba, is Self Determination, and therefore we must define for ourselves and our children what Soul Food is. We maintain that Soul Food should become Spirit Food. Our Healers have been admonishing us that "Food is our Medicine". We must put an immediate stop to the corrupt and homocidal practices of the Euro centered Pharmaceutical and Medical Industries, particularly as they relate to People of Color. With this thought in mind and heart, CAP, further invites all African people to redefine Soul Food as Non GMO, Vegan, Raw and Organic foods. This is in light also, of recent revelations that food companies like Monsanto are using genetically engineered (GMO) foods as a means of population control. However, we must not lose site of the fact, that our destiny is in our hands, and that we have the right and responsibility to define our own cultural and social reality, and noone has the right to deny us that us that, as it is protected by the Constitution of the U.S. and the Declaration of the International Decade for People of African Descent, issued by the General Assembly of the United Nations. Thus, we call on all of our Pan African Healers to join with our Cultural Warriors and Workers to make these days of Seasonal change, ones of significance and meaning to our People and the Global African Community, as we strive to make the Principles of Kwanzaa a year round, 365 day celebration. These Principles are: Unity, Self Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity, and Faith. Now, is the time to take hold of our destiny. NOW is the time to step back on the Stage of Human History, and Free, Proud and Productive People, ready to engage in Cultural Revolution. By Mwalimu Kabaila 32112
IMHOTEP HEALTH AND WELLNESS POLICY: PRINCIPLES AND PRACTICE
A. PRINCIPLES
1. FOOD IS OUR MEDICINE, NOT DRUGS!! THEREFORE, WE RECOGNIZE A DIVINE RELATIONSHIP WITH ORGANIC FOOD FROM THE EARTH, NOT TO BE REGULATED BY ALIEN MEN OR LAWS. SOUL FOOD SHOULD BE REDEFINED AS RAW OR VEGAN AND FISH OR FOWL IN MODERATION.
2. ANY EFFECTIVE HEALTH CARE DELIVERY SYSTEM, MUST BE NEED BASED AND PEOPLE DRIVEN, AND NOT MOTIVATED BY PROFIT.
3. HEALTH CARE IS A BASIC HUMAN RIGHT, NOT A PRIVILEGE.
4. IN THE IMHOTEP SYSTEM, PREVENTION IS PRIMARY AND FUNDAMENTAL; SURGERY AND OTHER OPTIONS ARE SECONDARY. THUS, WHOLISTIC MEDICINE IS GIVEN EQUAL VALUE AS INTEGRATIVE MEDICINE, WHERE EACH ARE DETERMINED BY NEED.
5. PAN AFRICAN UNIVERSITIES ISSUING DOCTORAL, PHYSICIAN ASSISTANT (PA) AND NURSING DEGREES, MUST DEVELOP STANDARDIZED CURRICULI, SUCH THAT GRADUATES CAN PRACTICE ANYWHERE IN THE PAN AFRICAN WORLD WITHOUT DISCRIMINATION AND/OR PREJUDICE.
6. UNIVERSAL HEALTH CARE IS THE ULTIMATE GOAL WHEREVER AFRICAN PEOPLE RESIDE. THIS IS A BASIC HUMAN RIGHT.
7. SPIRITUALITY IS RECOGNIZED AS AN ESSENTIAL COMPONENT OF HEALTH CARE IN THE AFRICAN COMMUNITY. RECOGNITION OF THE BODY AS A TEMPLE IS A DIVINE CONCEPT, AND THEREFORE HEALTH AND WELLNESS BECOME FORMS OF WORSHIP.
B. PRACTICE
1. EVERY MORNING SHALL BE MET WITH A FORM OF EXERCISE, MEDITATION AND OR PRAYER, GIVING RECOGNITION TO THE DIVINITY WHICH RESIDES IN EACH OF US. THESE CAN BE DONE IN COLLECTIVE OR PERSONAL SETTINGS, THOUGH THE FORMER IS PREFERRED, (E.G.TAI CHI IN ASIAN CULTURE).
2. WELLNESS CLINICS SHALL BE ESTABLISHED IN EACH COMMUNITY, AND CAN BE RUN BY HEALTH PRACTITIONERS WHO ARE LICENSED BY AN AFRICAN BOARD OR A CERTIFIED QUEEN MOTHER PROGRAM.
3. ALL FORMS OF MEDIA SOURCES SHALL BE USED TO EDUCATE OUR COMMUNITIES IN MATTERS OF HEALTH AND WELLNESS, BASED ON THE PRINCIPLES ABOVE.
4. BICYCLE, YOGA, MARTIAL ARTS, MASSAGE, WALKING CLUBS SHOULD BE ENCOURAGED AND NETWORKS ESTABLISHED BETWEEN GEOGRAPHICAL LOCATIONS AND TRIBAL/NATIONS TO EXCHANGE INFORMATION AND/OR TECHNIQUES DEVELOPED.
5. THE GROWING AND USE OF HERBS IN MEDICINE IS A SACRED PRACTICE IN THE AFRICAN COMMUNITY AND A SYSTEM OF PASSING ITS KNOWLEDGE FROM GENERATION TO GENERATION MUST BE ESTABLISHED.
6. AROMATHERAPY, ACUPUNCTURE, CRYSTALS AND OTHER MODALITIES CAN BE INCORPORATED INTO OUR SYSTEM, BUT INTRODUCED IN CULTURAL CONTEXT WHERE THERE VALUE IS MEASURED AS A COMMUNITY ENTERPRISE, NOT DEFINED BY ALIEN INTERESTS.
7. PUBLIC HEALTH ISSUES SHOULD BE ADDRESSED BY A COMMISSION COMPRISED OF ALL SECTORS OF THE HEALTH FIELD, AND FROM ALL REGIONS IN THE GLOBAL PAN AFRICAN COMMUNITY. NO ALIENS CAN SERVE ON THIS BODY AS IT WILL ALSO BE ADDRESSING THE MANY FORMS OF GENOCIDE INFLICTED ON OUR PEOPLE GLOBALLY.
8. KEY TO THE GROWTH OF THE HOLISTIC HEALTH MOVEMENT, AND THE INSTITUTIONALIZATION OF A NEW HEALTH CARE DELIVERY SYSTEM IN OUR COMMUNITIES IS AN INSURANCE INDUSTRY WHICH WILL INSURE IT'S PRACTICES AND PRODUCTS. THIS IS A KEY ELEMENT WHICH WILL ALLOW THOSE PRACTICING HOLISTIC MEDICINE TO BE INSURED UNDER SUCH A SYSTEM.
9. SUCH A NEW HEALTH CARE DELIVERY SYSTEM SHALL BE SYSTEMATIZED AS A MINISTRY, AND ITS PRACTITIONERS ARE MINISTERS WHO ARE ORDAINED AND CERTIFIED TO PRACTICE BY A MINISTERIAL BOARD. THIS ALLOWS FOR THE PRACTICE OF KUJICHAGULIA (SELF DETERMINATION) AND UJAMAA (COOPERATIVE ECONOMICS). IT ALSO IS THE PRACTICE OF MA'AT, IN THE CONTEXT THAT WHEN A SYSTEM IS IN A STATE OF DISHARMONY, MA'AT TEACHES THAT WE INITIATE A PROCESS WICH WILL BRING THAT SYSTEM BACK INTO BALANCE, THUS ESTABLISHING ORDER ONCE AGAIN. HARMONY, BALANCE AND ORDER ARE BASIC PRINCIPLES OF MA'ATIAN SPIRITUALITY, WHICH FORM THE BASIS OF UNITY AND HEALTH IN OUR COMMUNITY.
10. RESEARCH SHALL BE DONE TO ESTABLISH A SCIENTIFIC FOUNDATION FOR THE PRACTICE OF HOLISTIC MEDICINE IN TERMS OF ESTABLISHING CRITERIA FOR DOSAGES AND CONTRAINDICATIONS WITH OTHER HERBS OR MEDICINES. ALSO, PROTOCOLS WILL BE ESTABLISHED FOR THE PRACTICE OF SPIRITUAL BASED HEALING MODALITIES, WHICH MAY NOT FOLLOW SCIENTIFIC METHOD, BUT ARE JUST AS MUCH A PART OF THE CULTURAL FABRIC AND LEGACY IN OUR COMMUNITY.
H. Proposal for Harambee/Sankofa, Tour, Festival and Colloquiem 2017 and Beyond: African ReBirth Art, Music, Fashion, Culture and Wellness
PROPOSAL FOR A PAN AFRICAN NEWS SERVICE, SANKOFA PRESS
BY Mwalimu Kabaila
Sankofa Press Proposal
Sunday, February 21, 2010
4:37 AM
Rationale
One of the key issues facing continental African and Diasporan communities is the question of Unity and how to forge it. A key problemmatic in achieving this goal has been the lack of a communication organ which seeks to reach across nationality, linguistic, geographical and cultural divides, and which provide news and commentary on the myriad of issues of common concern and interest to all African peoples. A key goal of this organ is in providing information, resource and advocacy portals which allow meaningful cross-communication and exchange. This organ shall also be used to propogate for Mass Mobilizing and Organizing Efforts of those organizations and movements which remain relevant to Nation Building and the Building of a Pan African Village.
Editorial Policy
1. Qualitative reporting on the news, events, opinions and areas of common concern and interest to People of African descent and those interested in news about Africa and its Diaspora.
2. This news portal will be distinguished by its focus on Liberational and Development themes and issues and World News from an African Centered Worldview. These themes will be guided by such African values as the Nguzo Saba, the Seven Virtues of Maat, and the Odu Ifa admonition, to "Bring Good to the World".
3. The most distinguishing feature of Sankofa editorial policy, is that where it offers critique of social reality, it will also seek to encourage and foster correctives and/or solutions.
4. Sankofa Press shall report on the many, varied and diverse interest groups which comprise the African Community (middle class, working class, christian, black Jews, Nationalists, Pan Africanists, artists, professionals, politicians, community organizers), with the tendency towards fostering Unity in Diversity (Operational Unity).
5. Sankofa Press shall also serve as support for Mass Movements (Youth, Women, Council of Elders, Queen Mothers, Block Clubs, fraternities, soroities, farm workers, etc.) among People of African Descent, which seek to Unify and promote Sustainable Development among and between continental Africans and Diasporans.
6. Sankofa Press will also seek to be a portal through which information in this digital age can be shared and exchanged in an educational format, and disseminated to African People Globally, and those interested in our varied perspectives and Worldview.
Format
This shall be a multi-platform news service comprised of several formats.
1.Syndicated news by columnists and/or correspondents in their respective areas of expertise/interest and locales.
2.Columns and articles by freelance writers and journalists.
3. Blogs
4. Streaming Live Videos
5. Podcasts
6. Radio (including blog talk)
7. TV (Cable and/or Internet Protocol)
Focus Areas
1. Politics/Defense (Shield and Spear)/, Governance
2. Commerce, Trade and Economics (Currency Exchrange, Banking, Stock Exchange)
a. International - Outside of the Pan African Community
b. Intra-Afirican; Within the Pan African Community
c. Database of Black Business Enterprises (Collective Black People Movement)
d. Economic Development Projects - Pan African
3. Development and Sustainability
a. Water Purification
b. Energy
c. Housing (Architecture and Planning)
d. Infra Structure Design and Development - Bridges, roads, Waste Management, Business Practices.
4. Culture (Creative Production)
a. Art, Literature
b. Theater, Cinema, Dance, Spoken Word (Poetry), Comedy, Entertainment, Sport, Music, Crafts
c. Fashion, Interior and Natural Hair Design
d. Technology, Architecture
5. Community Issues and Lifestyle
a. Health - Food Sovereignty, Home Gardening, Farmers Speak, Agriculture, etc.
b. Education - Black and Africana Studies Scholars
c. Family/Children
d. Collective Concern - Black Social Workers
6. Communications/ Media
a. Languages for initial Translations - English, French, Spanish, Portuguese, Swahili
1) African languages such as Bantu, Wolof, Zulu, Yoruba to be translated on as needed basis.
b. Building a Pan African Press which addresses the needs and interests of the global African community.
7. Travel and Cultural Tourism
8. Science, Technology, Engineering, Mathmatics (STEM), Theory and Practice
9. History and Griots Corner
10. African and African Centered Spirituality
11. The Fanon Column (African Psychology and it's related Subjects as Liberational Modalities)
12. The Black Woman's Corner
13. The Children of New Africa Speak
14. Food Sovereignty/Security, Nutrition, Wellness and Recipes
15. Pan African Dating Service
16. Speakers Bureau
17. Student Perspectives and Education
18. Environment, Ecology, Permaculture, Aqua/HydroPonics
19. Poetry and Spoken Word
20. Africology as a Discipline of Study
21. Pan African Online University and Academy
22. Animation Series for children and adults
23. Pan African Youth Forum - Towards Formulating Rites of Passage
The Harambee Plan approach to a Pan African News Service is to be comprehensive and multi-dimensional. In order to be/become meaningful on a Pan African level, it must address how news delivery can be multi-linguil, syndicated, cross-national, cross-cultural, and unifying. Thus, the scope of such an endeavor may be beyond just an editorial board and include consultation by National Council of Elders.
22. Animation Series for children and adults
23. Pan African Youth Forum - Towards Formulating Rites of Passage
The Harambee Plan approach to a Pan African News Service is to be comprehensive and multi-dimensional. In order to be/become meaningful on a Pan African level, it must address how news delivery can be multi-linguil, syndicated, cross-national, cross-cultural, and unifying. Thus, the scope of such an endeavor may be beyond just an editorial board and include consultation by National Council of Elders.
Copyright@ Simbamaat Consultants 2009
Key Elements Defining a Sankofa Journey back to Our African Identity
1. Questioning every thought and behavior we've ever had, and where they are found to have a European or alien origin, that we do the necessary research to find African or African centered alternatives to them. Such thoughts and behaviors impede our social and mental progress to becoming free people. Freedom is not only freedom to, but freedom from want, toil, domination and the mental controls imposed on us through cultural hegemony. This mental control starts with, is defined by, and is maintained most of all by our belief in our oppressors religion, which then, informs our worldview.
2. Religion takes advantage of our natural capacity for Spirituality, which is defined as an emotional and intense appreciation for the higher values which promote life and development. Religion is a means of social control, which requires allegiance to a set of dogmatic premises and codes, and which promotes a distorted worldview and behaviors.
3. Dedicate yourself to reading all things African, especially philosophy such as Ma'at, art, governance such as Mbongi, culture, science, history, economics, social and spiritual practices and rituals, and our relationship with nature. These will begin to open up a whole new world which not only inspires, but will encourage further study, leading to an elevation in consciousness.
4. Reinforce this new found rise in consciousness by going to cultural and community centers, lectures, classes, festivals and concerts which strengthen this new found identity. Consider Kwanzaa as not only a holiday, but as a means of informing a lifestyle change which is consistent to an African identity. Practice the Nguzo Saba (7 Principles) daily. Explore engaging in behaviors which reflect outwardly what you are experiencing internally, such as natural hair styles, wearing African or African centered fashion and clothing, decorating your dwelling with African centered designs and furnishings, etc.
5. Build or look for a support system which shares your new found consciousness, and which also, seeks to build a new social reality which houses the new you and us. New Africans for a New World.
K.
PAN AFRICAN SIMBA WACHANGA MANUAL
MISSION:
To create and build a conscious, committed, disciplined, community focused, spiritually grounded, knowledge based, physically prepared, and technologically trained Pan African Youth Corps. The Simba Wachanga view Africa as a Global Entitiy, joining the continent and diaspora under the common African Spiritual Values of Ma'at (Truth, Justice, Balance, Harmony, Order, Propriety and Reciprocity) and Secular Values, the Nguzo Saba (7 Principles; Unity, Self Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity and Faith)
MOTTOS:
"TOWARDS OUR RADIANT FUTURE" - Former President of Burkina Faso, Thomas Sankara
"BUILDING FOR ETERNITY......FOR HISTORY AND OURSELVES " - ANCIENT KEMET
"BRINGING GOOD TO THE WORLD" - ODU IFA
PLEDGE OF ALLEGIANCE TO OUR PEOPLE AND STRUGGLE:
Our unity in sisterhood, brotherhood, and struggle is profound, principled and forever. Our Struggle is constantly and continuously against our oppressors and against all is us which is in contradiction to our values and the choice we've made. We choose the liberation of our people as our life's goal, and struggle as a method to achieve it. Our choice is conscious, full and free and we accept all risks and welcome all rewards it brings. We have nothing better, more revolutionary or rewarding to do with our lives than to struggle to bring into being a new world, a world in which we, our children and our people can live, love and create freely and stand and walk in a warmer sun.
NOTE: Us Organization Pledge of Allegiance to our People and Struggle
BENDERA (FLAG)
Black - for our people everywhere, the first and most global people on the planet
Red - For the Righteous Struggle we wage for a higher level of life, and the blood our ancestors have shed, and that our enemies will.
Green - Represents our Future, Youth, and New Ideas which will guide us towards achieving our collective goals and aspirations.
BACKGROUND:
Historically, the Simba Wachanga (Young Lions) were the Youth Movement during the period of the Mau Mau, as they fought to liberate Kenya from British colonial rule. The Movement was reinvigorated again in 1967, in Los Angeles, California, in the Us Organization, the founding organization of the Pan African holiday, Kwanzaa. Kwanzaa grew out of the Cultural Nationalist ideology called Kawaida (meaning "tradition"), attributed to Dr. Ron Karenga. During this Era, the Simba Wachanga had several purposes and roles.
1. Rites of Passage - from adolescence to adulthood
2. Training Ground for Community and Student Organizers
3. Served as a National Community and Family Unit for adherents - values and aspirations for a higher level of life were shared.
4. Youth leaders were trained to promote and institute Cultural Nationalist and Pan Africanist ideology on local, state, regional, national, and throughout the Pan African World. Steven Biko, the leader of the Black Consciousness Movement in South Africa, utilized the Nguzo Saba as a foundation for organizing.
5. It taught and encouraged a variety of skill sets which could be used in Nation Building, e.g. teachers, soldiers/warriors, communication technicians, parenting, priests, students, artists, engineering, contractors, scientists, community leaders, political operatives, civic leadership, union organizers, etc.
6. Trained to become an efficient, disciplined, and effective Defensive Force in protection of Development goals achieved in the Civil Rights and Black Power Movements.
1. Rites of Passage - from adolescence to adulthood
2. Training Ground for Community and Student Organizers
3. Served as a National Community and Family Unit for adherents - values and aspirations for a higher level of life were shared.
4. Youth leaders were trained to promote and institute Cultural Nationalist and Pan Africanist ideology on local, state, regional, national, and throughout the Pan African World. Steven Biko, the leader of the Black Consciousness Movement in South Africa, utilized the Nguzo Saba as a foundation for organizing.
5. It taught and encouraged a variety of skill sets which could be used in Nation Building, e.g. teachers, soldiers/warriors, communication technicians, parenting, priests, students, artists, engineering, contractors, scientists, community leaders, political operatives, civic leadership, union organizers, etc.
6. Trained to become an efficient, disciplined, and effective Defensive Force in protection of Development goals achieved in the Civil Rights and Black Power Movements.
Key areas of such training were in the fields of communications, community organizers, teachers, soldiers/warriors, parents, priests, students, artists, engineers, technologists, scientists, and community leaders.
The Simba of the current era have chosen to call themselves, Pan African Simba Wachanga Movement. Statistics show that, on the African Continent alone, 50% of the population is 25 years old and under. Thus, in a Post Independence, African Renaissance Period, we must redefine and refine the Role, Relevance and Function of the Simba Movement to ensure that it responds to the wants, needs and aspirations of the Global African Family and Community.
1. Initially, we encourage Simba Formations to constitute themselves into study groups in which they study classic reading texts in the area of African Liberational Theory and Practice.
This is based on the contention that one must be equipped ideologically, before engaging the masses in Liberational Projects.
2. What will distinguish today's Simba is their engagement in institution building, and there is no more important institution for African Youth, than a Standardized Formulated RITES OF PASSAGE Program, which should be instituted in every community, hamlet and village. NO AFRICAN YOUTH SHALL BE LEFT BEHIND. This is necessary in order to socialize and re-socialize our youth with African values, views, worldview and practices, which re-inforce our human capacity to create progress and make the kind of contribution to humanity, of which we are capable as an African People. College credits should be given to those serving as mentors in such a program. The Simba Rites of Passage Program shall be inclusive of the following:
RITES OF PASSAGE PROPOSAL: A SUGGESTED CURRICULUM
Mwalimu Kabaila on Friday, July 30, 2010 at 2:31pm
The Rites of Passage should address:
PROCEDURE AND PROGRAM:
This curriculum for Rites of Passage is to serve as a guide to standardize Rites of Passage (ROP) throughout the Pan/New African Community, with necessary modification for local peculiarities. The rationale and reason for standardization is so the same expectations can apply to any youth wherever they are, and if they move around in the middle of their instruction.
Either Elders or Mentors who are experts (or those who have been trained) in their respective fields can serve as Instructors or Mwalimu (Swahili for teacher) for each module. Each initiate should have an Elder and/or Mentor assigned to them for guidance and/or counsel along their path to ROP graduation. As much as possible, ROP should be a communal experience, though personal attention needs to be given in accord with each personality. If one does not have an African name, one should be given according to the initiates talent, gift or aspiration as described by those who know them best.
Graduations are very important and key to the ROP process, as they represent the fulfillment of goals established by the community and the initiate, alike. These should be important events in the community, as they represent the future of our Global and local communities and the pro-active and positive development of our cultural heritage. Graduations should represent the satisfaction of a minimum set of requirements from each module, and honors give for exceptional achievement. Graduations should also be elaborate and inclusive of culturally relevant rituals which have lasting meaning and social significance. Focus and attention must be given to the fact that this most memorable event represents the transition from adolescence to young adulthood of the community's prodigies. To ensure standardization, it is suggested that a Shahada (certificate) be given and/or signed by Paul Hill's Rites of Passage Institute, Cleveland, Ohio, or, on the continent, an acceptable Tribal Chief, or elsewhere in Diaspora, an agreed upon Elder(s). This would ensure minimum requirements have been satisfactorily completed giving the Shahada universal validation.
CONTENT DESIGN:
(1.) Developing a Multi-dimensional Personality
a. learning one of the arts - music, art, poetry, architecture, computer ar
b. learning African centered spirituality and values training - Maat, Ifa, Dogon, Zulu, Akhan, etc.
c. Basic knowledge and understanding of Black History - Kemet, Songhay, Mali,Ghana Reconstruction, Harlem Renassaince, Black Cultural Revolution, Black Arts Movementd.
d. Learning 1 or more African Languages or that POD speak
(2.) Physical development
a. African Martial arts, Kemetic yoga, meditation, capoeira, etc.
b. routine of running, walking, swimming, hiking, bicycling, etc.
c. Survival and Disaster training
d. Team sport can be a substitute in this area
(3.) Community Orientation
a. Senior escort service
b. youth corp training curriculum and means of implementation - Pan African Youth Corps; Community Alert Patrol for gangs and drugs.
c. participation in political campaigns and/or community organizing
d. Regularly scheduled field trips to museums, zoos, plays, park concerts, drives in the country, hiking, camping, bicycling, planetariums, Expos, Family reunions
e. Learning Enviromental concerns and doing Community Farming
f. Volunteering for the Community Marketplace
g. Community Clean
(4.) Basic Education and Tutoring
a. Science, Math, Language, writing skills proficiency
b. basic intro to African languages and encouragement to learn at least one extra language.
c. Science, Math, African centered Architecture, computer technology,
d. Maatian governance
e. Matching Career choices with needs of the Community
(5.) Social Skills
a. relationship training and orientation with reinforcing rituals
b. sexuality from Afrocentric perspective
c. family skills and orientation
d. Communal principles of building community in contemporary society
e. Health - Learning how Food is our Medicine
[6] Economic Values Orientation
a. how to develop, follow and evaluate a personal budget
b. understanding the importance of a personal savings program
c. practicing collective economic investment and/or wealth-building
d. triangular development (Africa, Caribbean, Africa America and other Diasporan communities)
e. Cooperative Economics orientatation
f. Understanding Micro and Macro Economic and Development Planning
K. PAN AFRICAN SIMBA WACHANGA YOUTH CORP: A PROPOSAL FOR CONTINENTAL AND DIASPORAN COMMUNITIES
RATIONALE:
Key to building an Harambee Movement for Peace and Security, we must be concerned with defense and development. Without development, there is no forward progress or growth; without defense, a barbarian or alien will come and destroy all we have built. Therefore, a culturally grounded Youth Corps which includes Warrior/Priests who are trained to minister to the needs of our community in peace times by teaching and practicing the Nguzo Saba (Seven Principles) and Kwanzaa Accords, as they will serve as models as they accomplish community standards. Likewise, whenever and wherever African peoples collective interests are attacked or violated, from internally or externally, these warriors will be prepared to engage and deploy anywhere on the globe to defend African honor, heritage, and our Vision of a New Africa. Those of our youth who are now homeless, orphaned, jobless, alienated or otherwise neglected or abused will be given a new home within the New African Family. Their purpose now, will be to make a positive contribution to the builidng of an African Renaissance, and where we, as an African Community step back on the stage of history as a Free, Proud and Productive People.
BACKGROUND:
Simba Wachanga was the name of the Youth League of Kenya which fought against the illegal occupation of their country by the British. Under the leadership of Pres. Jomo Kenyatta, the Simba were a valiant and valuable force in the Kenyan's peoples fight for Sovereignty, Self-determination and the end to British colonial rule. Like the youth of Soweto, the Simba were organized, disciplined and courageous, and remained true to the Principles of their Revolution. The Simbaalso have a history in the U.S. during the Black Power Era and maintained many of the characteristics of their namesakes. The Harambee Movement, seeks to use the model established by the Simba as a framework to build a unified Youth Corp for diasporans and continental youth, which gives each a framework to grow and develop to their fullest potential and possibilities as New African Men and Women. The Harambee Movement does not seek to control such a large movement, but rather, chooses to apply a Marcus Garvey model of organizing, which allows formations in each locality to operate independently, but can adopt the name and symbol of the Simba Wachanga Movement, as long as each group subscribes to basic program components and tenets described in the Harambee Format. In the Harambee scenario, the Simba Wachanga Youth Corp will serve as Global Based Rites of Passage Program, incorporating traditional beliefs and practices, modern organizing techniques, a common set of African based values and principles, common educational and training modalities, common goals and objectives, and most importantly, common vision and aspirations in building a New and Unified Global Africa (which includes Diaspora).
The following format is a first draft towards this end:
1. IDEOLOGY, GOALS AND OBJECTIVES
A. Ideology must be rooted in the basic Pan African Value Systems of Ma'at and the Nguzo Saba of Kwanzaa. These do not replace local values and traditions, but rather, are over arching and like an umbrella of other values, and are ones which unite us on a Pan African level. There will be certain basic points of knowledge each initiate should know, called:
MAARIFU YA MSINGI ( meaning Basic Knowledge)
1. The Three Ends of Culture – Identity, Purpose and Direction
2. Two Basis for Movement – Tradition and Reason
3. Two Forms of Analysis – Critique and Corrective
4. Seven Criteria for Culture – History, Spirituality/Religion, Political Org, Economic Org. Social Org., Creative Production and Ethos.
5. Kanuni – Rules and/or Protocols of Conduct to be determined and approved by Council of Elders
MAARIFU YA MSINGI ( meaning Basic Knowledge)
1. The Three Ends of Culture – Identity, Purpose and Direction
2. Two Basis for Movement – Tradition and Reason
3. Two Forms of Analysis – Critique and Corrective
4. Seven Criteria for Culture – History, Spirituality/Religion, Political Org, Economic Org. Social Org., Creative Production and Ethos.
5. Kanuni – Rules and/or Protocols of Conduct to be determined and approved by Council of Elders
B. Goals - Our goal is to create a Unified Pan African Youth Movement grounded in African and Diasporan History, committed to Global African Sustainable Development, supporting global African industries and institutions building, trade and commerce, cultural Fests, building respect for African children, Women and Elders, fostering commitment and dedication to educational achievement in a variety of areas and releasing of the productive forces and apparatus of the Global African Community with full force and effect. We will direct our Youth into key industries such as Agriculture, Fashion and Design, Eco-Development, Mining, Sustainable Energy, Transportation, Business and Communication
C. Objectives
1) To set up cultural centers in every town, city and hamlet, starting out in houses coffee houses and book stores. Study groups should be established which focus on black literature, ideology and liberation movements
2) A standardized Harambee curriculum must be completed in order for each Simba to receive a certificate and Simba ID. Mentors may borrow from any curriculum choices for the programmatic emphasis and needs of each locale, though Harambee reserves the right to choose which qualify for a Simba certificate.
2) A standardized Harambee curriculum must be completed in order for each Simba to receive a certificate and Simba ID. Mentors may borrow from any curriculum choices for the programmatic emphasis and needs of each locale, though Harambee reserves the right to choose which qualify for a Simba certificate.
(1)RITES OF PASSAGE PROPOSAL: A SUGGESTED CURICULUM
The Rites of Passage should address:
1. Developing a Multi-dimensional Personality
a. learning one of the arts - music, art, poetry, architecture, computer arb. learning African centered spirituality and values training - Maat, Ifa, Dogon, Zulu, Akhan, etc.c. Basic knowledge and understanding of Black History - Kemet, Songhay, Mali,Ghana Reconstruction, Harlem Renassaince, Black Cultural Revolution, Black Arts Movement. Learning 1 or more African Languages or that POD speak
[2.] Physical development
a. African Martial arts, Kemetic yoga, meditation, capoeira, etc.
b. routine of running, walking, swimming, hiking, bicycling, etc.
c. Survival and Disaster training. Team sport can be a substitute in this area
[3.] Community Orientation
a. Senior escort service
b. youth corp training curriculum and means of implementation - Pan African Youth Corps; Community Alert Patrol for gangs and drugs.
c. participation in political campaigns and/or community organizing
d. Regularly scheduled field trips to museums, zoos, plays, park concerts, drives in the country, hiking, camping, bicycling, planetariums, Expos, Family reunionse. Learning Environmental concerns and doing Community Farming
e. Volunteering for the Community Marketplace
[4.] Basic Education and Tutoring.
Science, Math, Language, writing skills proficiency
b. basic intro to African languages and encouragement to learn at least one extra language.
c. Science, Math, African centered Architecture, computer technology,
d. Maatian governance. Matching Career choices with needs of the Community
[5.] Social Skills
a. relationship training and orientation with reinforcing rituals
b. sexuality from Afrocentric perspective. family skills and orientation. Communal principles of building community in contemporary society. Health - Learning how Food is our Medicine
[6] Economic Values Orientation
a. how to develop, follow and evaluate a personal budget
b. understanding the importance of a personal savings program
c. practicing collective economic investment and/or wealth-building
d. triangular development (Africa, Caribbean, Africa America and other Diasporan communities)
e. Cooperative Economics (Ujamaa) orientation
f. Understanding Micro and Macro Economic and Development Planning
[7] Development of Work Habits and Ethics. how to plan, use and assess a personal schedule. learning to set and accept responsibility for personal priorities. Practicing collective decision-making and/or organizing. Time Management and Physical Work out Regimen
{8} Study Abroad.
Especially in Africa and the Caribbean
(9) Spiritual Development
a. Maat, Yoruba, Zulu, Akhan, Dogon, Gullah, etc.
b. wellness, massage, acupuncture, Reiki, meditation Some of the essential goals and objectives here, in my opinion, should be to establish some community standards and expectations for our youth and establish a system of reward and sanctions that reinforce these, and to institute a type of graduation ceremony with progressive African rituals.
Copyright@ Simbamaat Consultants 2009
3) For more advanced Simba, a rigorous training regimen must be completed, allowing these candidates to be eligble for Crisis Prevention, Security, Scouts, First Responders, Scholarships, Travel Abroad, Ambassadors, Translators, etc.
4) Learning the Warrior Dances, such as Zulu, Masai, for male and female, is mandatory for each Simba, as it is a symbol of our unified Power, and our capacity to contribute to Human Progress as we grow and develop as a people and global community. It is proposed that this module be coordinated by Harambee in order fto create National and Pan African Dance troupes which can become sustainable in support of Rites of Passage.
5) Simba can be called into National Service on behalf of any Governing entity serviced by Harambee, for such projects involving Agriculture, Infra-structure Development, Roads, Rail, Airports, Bridges, Technology, Science, Engineering, Security and/or Intelligence. In exchange Simba will be eligible to receive Higher Education Credits, employment credits, Enhanced retirement benefit or for travel.Free Breakfast for Children and Health Clinics will be set up in needy communities.Field Trips to be organized for Orphaned Children needing mentors. Gardening Projects to be established in every community.
6) Simba will also be involved in developing Sports Programs, Science and Math Competitions, Language Labs, Chess Tournaments, Study abroad, Interpretors and Translators, Learning Skills Modalities for younger children, Dance Troupes, Griot Programs, Drumming Circles, Astronaut Training, Pilot Training, Navigation and Captain's training. These also can serve as sustainable activities.
7) Leadership Training – This training will prepare students for leadership in specific areas of concern and interest, such as Security and Intelligence, Science (STEM), Finance, Law and Governence, Health/Medicine, Spiritual, Industry and Trade, Economics, Culture/Creative Production, Ethics, Social Development.
An additional strategy and approach for organizing Pan African Youth is to use an approach which was used by African Liberation Movements, named Liberation Zones. We present the following modules for this Strategy.
LIBERATION ZONES
Liberated Zones would have structures set up for Cadres in the following areas: 1. Education - Study groups, tutoring, community and rural schools 2. Health - utilize community healers, set up system of community health care education and delivery; promote food as medicine (better nutrition); food sovereignty and security; Agriculture programs as revenue generation. 3. Community Escort and Support Services - Train cadres to ensure safe passage for women and children through danger zones; provide delivery service for elders; Counseling for those with mental and drug issues. 4. Leadership Training - basic understanding of politics; organizing techniques; ideological and ethics training; learning diplomacy; making alliances; learning geo-politics. 5. Cultural Enrichment - learn how to use culture as a propaganda tool, via dance, song, drumming, storytelling, poetry, theater, film, sport, etc. 6. Spiritual Development - While respecting local traditions, Simba promotes Maat as our classical form of Spirituality and which unites us on a Pan African level. The Seven Principles of Kwanzaa can also be instructive in this regard. 7. Economic Development - Learn creative ways of marketing the Simba Wachanga brand, as quick ways of raising revenue, and connecting our regional organizations; Learn from our Uganda cadre about micro-financing and agriculture; Learn from our Kenya cadre about how to use technology as a revenue generating source. We must also address transportation needs in our communities, and how we can build revenue from various sources. Energy is another economic source we must exploit. We must also deal with how we gain control over our natural resources so that the people benefit, rather than foreign corporations.
2. ORGANIZATION AND STRUCTURE
In order to maintain the Cultural Significance and Historical Continuity of the Simba Wachanga they should be broken down into African Tribal groupings, e.g. Zulu, Watusi, Masai, Fulani, Bambara, Ashanti, Ndebele. Each member should have familiarity with their tribe and a cursory knowledge of the others in order to build pride in African history. There should be a core group of at least 7 Tribes which have the same names. These groups should be the top tier made up mostly of older youth and those younger who excel quick. Any tribal names can be used for the ones outside the 7 Basic Tribes. Those who graduate to one of the 7 tribes will get more intense training and subject to higher standards of dedication, discipline, sacrifice and achievement. For the youngest initiates, the entry level Tribe will be the Kobi, each of which will be assigned an older mentor.Within the Simba, there will also be interest group associations formed, called Chama for now (A Medu Neter Name will be selected later). At the very least the following are necessary: Kemet; Smai Tawi, Yoruba, STEM, Dogon, Malaika (for young ladies); Drum Circle; Kasisi (Warrior/Priests); Askari (soldier training); Usalama wa Nguvu (Security Force); Mwandishi (scribe or writers); Wasanii (Artists); Singing Chorus; Kilimo (farming); Construction; Business; and other areas as designated by Council of Elders and Queen Mothers. First Responder Team and Crisis Prevention teams should also be formed. Fihankra Simba Wachanga ID Cards will be issued, and upgraded as one progresses through the program.
While each local formation can operate autonomously, if it wishes to be designated Simba it must conform to the basic Simba format. Any deviation must be approved by the Mzee or her designate. This, is in order to create Pan African community standards and not to impose an idle conformity. Simba na Malaika Wachanga will hold an International Conference Bi-Annually, allowing for Regional Conferences to be held in off years. Thus, and in compliance with AU organizational mandates for the 6th Region, the Simba na Malaika Wachanga will be organized from the bottom up.
1) Block
2) Neighborhood
3) Town/City
4) Region
5) Country/Territory
6) Fihankra Region
7) Internationale
Each tribe will have a Sultani as Chief; Makamu, Asst. Chief; Kasisi as warrior/priest; and a Jeledi (whip or seargent); Each City, Region and Country with have its own Amiri (General), and each of these are accountable to an Amiri (General) directly accountable to Counsel of Elders.Though any female can choose to go through the same rigor of training as males, for those wishing to engage additional training and skills designed only for females, a Malaika Wachanga will be formed also. The specific curriculi for this program will be designed by a Queen Mother and/or Warrior Queen organization and submitted to a full Council for Consensus.
3. COMMUNICATIONS
Especially, in this age of the internet, social networking and an ever expanding information sources, having an effective and efficient communications system in not only necessary, but mandatory. The Fihankra Simba Wachanga Movement aspires to be the best in the world and will be/become a model for others elsewhere. In order to accomplish this task, daily, weekly, monthly and yearly deadlines will be established in pertinent areas of endeavor, such as Chama Groups, Regional Councils, and the Respective Leadership groups. Having translators and interpreters will be essential in this process. Each regional formation will develop the capacity for at least radio or radio blog capacity, and a written Newsletter to be distributed among their constituents, at least on a Quarterly basis.Essencial Information to be Exchanged is:
A. Harambee/FAU News and Information
B. Regional and local Youth News, activities, seminars, Lectures, Conferences, Festivals, Awards, Training modalities, and Cultural Toursist locations.
C. Educational News – locations, curriculum, scholarships, Fellowships, Internzhips, Job needs and openings in various locales, Schools with the best curriculum to achieve Fihankra needs and aspirations.
D. Ideas and information which will make the Simba Wachanga a better and more responsive institution to the needs of our community (policy, programs and projects).
E. News and Information on each of the Chama Groups and associations and how to further develop their programmatic emphasis.
F. New Kanuni and Protocols
Formats and Platforms for Communication:
A. TV and Internet Streaming
B. Radio and Radio Blogging
C. Podcasts
D. Newletter in
E. Social Media Platforms – one of which will be a designated networking site only for the Global Simba Wachanga Movement.
F. Short Wave Radio – for Emergency and Disaster
4. RESOURCES
A. Financial – Professional Consultants will be sought to advise on start up industries and businesses Simba can go into, in order to make this Movement entirely sustainable. In the mean time, caps, tee shirts, Simba attire, book marks, book covers, toy dolls, and a range of other marketable items can be used as revenue raising enterprises, and promoted thru the Media Formats.
B. Material – Flatbed trucks to go into communities to do live performances, e.g. skits, plays, spoken word, drum circles, dance, song; Equipment for Crisis and Disaster Control Dispatch and Prevention (PASS to be implemented); microphones, lighting, amplifiers, cameras, phones, tablets, books for libraries; gym equipment for training; computer games to be used for training exercises, Van and Car Pool, Computers, Food for Free Lunch Program, Health monitoring equipment for Clinics; Artists tools, Drums, Material for Zulu Warrior Dance Attire, TV and Radio for Culture Centers; Seeds for seed bank; Gardening materials.
C. Human and Organizational – The Harambee Movement/FAU Men/FAU, Congress of African People and Sons and Daughters of Africa Tour will hope to collaborate with any existing international, national, Regional and/or local organizations to serve as feeders. Such organizations need not give up their identity or autonomy, but our hope is that they will identify with the Harambee Movement's Simba Wachanga in some meaningful and significant way, such that we can capacity build, and become a real force for change in the Pan African and World Community. We hope to have support from such groups as UNIA, PADU, SDRC, WADU, CARICOM, AU, and Youth groups in each continental and diaspora community where Harambee and FAU preside.
L. CAP/HARAMBEE DRUM CALL FOR PAN AFRICAN CULTURAL REVOLUTION AND THE NEW YEAR
M. A PRAYER/MEDITATION FOR THE SONS AND DAUGHTERS OF RAHH, OBATALA AND NKULUNKULU
L. CAP/HARAMBEE DRUM CALL FOR PAN AFRICAN CULTURAL REVOLUTION AND THE NEW YEAR
DRUM CALL FOR PAN AFRICAN CULTURAL REVOLUTION AND THE NEW YEAR
The African Drum has long been an instrument of communication and spiritual healing and expression. Even when drums were denied to South African miners, they duplicated the beats of the drum by patting on there boots, thus, the Boot Dance. As one of the first instruments the drum has been used to call our people to action, to express reverence and adoration in spiritual ceremonies, and to announce the comings and goings of our spirits upon such events as birth and death. Many African beats and rhythms are said to be formulated with mathematical precision and to be in harmony with vibratory frequencies in the universe and cosmos. This is not an esoteric conclusion, but a highly evolved spiritual one, which permeates African Culture. It is with this backdrop, that we, African People, Rescue and Resurrect the meaning, substance and symbol which the drum has had to the African Community.
In many African ceremonial rituals, the Drum Call is performed first, to awaken consciousness, welcome ancestors and the unborn into our midst, and to call on the participation and engagement of participants in sacred and community oriented activity. We, African People, again, call on our Drum Circles and Dancers to do Drum Call, but this time for Liberation and a Higher Level of Life for the entire Global Pan African Community. We do Drum Call to revere and honor our Ancestors who sacrificed that we might have a fuller, more fulfilling life. We do Drum call for those who continue to wage Revolution in pursuit of a Sovereignty and Dignity which allows African Descendant Peoples to determine their own destiny and future. We do Drum Call for our children now, and those unborn that they might fashion and achieve a Pan African Community reflective of our ancestors' vision and which gives adoration to those Heroes and Heroines, who have given their life in Revolutionary Struggle.
8 FOLD PATHS TO AFRICAN RENAISSANCE
- Unity of the Pan African Community – Continental and Diasporan using Operational Unity
- Self Determination and Sovereignty – Recognition of and Engagement in determining our own destiny and future.
- Food Sovereignty – Food as our Medicine, NO GMO Seeds on African land; Build seed banks; Urban and personal gardening; Redefining Healthy food as Soul Food.
- The Ascension of Black Women to Queens and Goddesses – and their shared Role in building viable and sustainable Institutions and Industries for and in our communities. A key industry Associated with this Ascension is the Natural Hair and African Centered Design Industries. Another key Institution which Women will take initiative in, is the key area of Education and raising the Pan African Literacy rate to 100%. Therefore we call for an All African Women's Movement which allow them to define their Goals and Aspirations in their own Image and Interests.
- Adopting and Adapting Traditional African Institutions into the Revolutionary Process – Cultural Revolution is defined by the quality of institutional structures which promote and advocate for progressive African values, ethics, and morality systems. Among the most Pan African are the Nguzo Saba and Ma'at. Those Institutions worthy of rescue and reconstruction are Council of Elders, Queen Mother Associations, Rite of Passage, Arusi (African Marriage), Maziko (African funeral or transition ceremonies), Akika (African Naming Ceremony), Pan African Flag (Bendera), Pan African Song
- Reclamation of African Land from Alien Hands and Reparations – No African has the right to sell African Land to NON African descendant aliens; Every African Descendent affected by the Trans Atlantic Slave Trade and subsequent Colonization has the right and responsibility to be made whole via some form of agreed to, compensation.
- The raising up of a Pan African Youth Corps and/or Simba Wachanga - which are responsible for the defense and development of our Global Pan African Communities and who serve as added Gatekeepers for the preservation and promotion of African Culture, Values, Institutions, and the unique African Personality.
- Healing on a Personal and Collective Level - Healing from the forced displacement and dispersement of our people from our Homeland. This healing process is currently being defined by our healing community and involves ritual, herbs nutrition, prayer and active engagement in a significant and substantive manner, the process of making Cultural Revolution.
PROCESS, RITUAL AND PROCEDURE
- DAYS: January 1 is the Last day of the Pan African Holiday of Kwanzaa and the First day of the New Year; May 25 is the actual African Liberation Day
- VENUES – Parks, Halls, Community/Convention/Culture Centers
- RITUAL –A. We recognize the valiant efforts of the Ferguson Youth and Warriors who have led a continue daily Movement in support of Mike Brown's family in search of Justice for their son, since August 9, 2014. This movement has also taken on an added dimension with the NO INDICTMENT returned in the Eric Garner case in Brooklyn, New York. The shooting of innocent 12 yr. old, Tamir Rice, as he played with his toy in the park has also expanded this movement worldwide. The almost daily shooting of unarmed blacks by police, have raised the issue of Police Abuse, Racism and Social Justice to a Global level, unlike any other time in history. Therefore, we drum to honor those who have been sacrificed in this struggle for Social Justice, and those Warriors and Soldiers who have taken up positions on various Battlefronts to sustain this Movement. They/You are the one for which our Ancestors Sacrificed for. African Drums and We, Honor You.B. 2016 is the 53 st Anniversary of the African Union - This year is more celebratory and is a call to Unity and Unification of Africa and Diaspora, as the AU and Representative Diaspora Council have called for a United States of Africa, on Oct. 2013. Speakers should be chosen who will address the strategies for the upcoming year. After the Drum Call (which should be a standard beat chosen by a committee of Master Drummers), one Standard Dance suggested for this event, is the Zulu Warrior Dance which can be done by young males and females. The rationale for selecting one dance as standard is that it would serve as a unifying factor for youth, and give them something in common which they all can identify with as a unifying African cultural activity. Also, Chaka and the Zulu Warriors, have historically been the symbol and substance of the African Warrior Spirit in opposition to alien intrusion and domination.(1) Libation, which reveres and invites our ancestors to enjoin the celebration, should be performed by an accepted Cultural Leader in your community.(2) Speakers at this event should focus on each of the 8 Fold Paths to African Renaissance (above).(3) Karamu – Optional. It is up to the discretion of the organizers if they wish to have a mini or major Karamu (Feast) at the conclusion of the event.C.. Other selected Drum Call and Dance movements should be more solemn and sacred allowing participants to be contemplative about the lessons of the past, even while charting a path to our collective and personal vision of the future. This should be a time of the ceremony when those Revolutionaries who have become ancestors should be honored and revered. The African Warrior no matter where from, engages in a Movement to Restore the Ancient Values and Ethics passed down to us by our Ancient Ancestors, in the form of Ma'at. Therefore, speakers at this event should focus on the Seven Cardinal Virtues of Ma'at; Truth, Justice, Balance, Harmony, Order, Propriety and Reciprocity. These are presented as unifying Principles of a United Pan African Movement. Master Drummers (and Koro players) are mandated to submit beats or vibrations to be chosen by a Council of Elders or selection committee.
- No matter which part of the African world they travel too, all African youth will know the Harambee Drum Beat, Dance and Song. The Dress, shield and spears should be uniform. The Dance, Drumming and Song should be incorporated into all Pan African Youth Corps and Rites of Passage curriculum and orientation.
- Where possible, the dress of as many African tribes should be introduced, along with their histories and traditions. Fundraisers can be arranged to secure copyrights to symbols of each tribe, as alien cultures are engaging in this practice.
- Council of Elders and Community and Youth Groups, are encouraged to make sure that Youth are intricately engaged in these rituals and re-enforcing gestures, which, in turn, support African Values and Ethics. Drum Interludes can be conducted all during program
DEDICATIONS:WE DEDICATE THIS INAUGARAL YEARS' DRUM CALL to those Africans in the US, who have been sacrified at the hands of abusive and Racist police practices, and to the Youth who have provided continuous and sustained Resistance to the oppressive and abusive tactics being imposed on, in many of our communities. WE ALSO RECOGNIZE THOSE AFRICAN PEOPLES, AROUND THE GLOBE, WHO ARE WAGING VALIANT STRUGGLES IN WEST PAPUA, HAITI, SUDAN, SOMALIA, BELGIUM, INDIA, CURACOA ISLANDS, BRAZIL, MALI, SIERRE LEONE, AND THE US.WE POUR LIBATION FOR OUR AFRICAN ANCESTORS, PAST AND RECENT WHO HAVE GIVEN THEIR LIVES AND LOVE ON THE BATTLEFIELD IN THE FIGHT FOR FULL AND FINAL LIBERATION OF OUR PEOPLE, WHEREVER WE ARE.AND FINALLY, WE DEDICATE THIS GLOBAL DRUM CALL TO OUR CHILDREN BORN AND YET TO BE BORN, THAT WE MAY GIVE HONOR AND FULFILL THE VISION OF OUR FOREPARENTS, TO BUILD A NEW AFRICAN IN OUR IMAGE AND INTERESTS, THAT WE MAY, ONE DAY, WALK IN A WARMER SUN.
Copyright@Simbamaat Consultants, 2014, Los Angeles, Calif.
M. A PRAYER/MEDITATION FOR THE SONS AND DAUGHTERS OF RAHH, OBATALA AND NKULUNKULU
A PRAYER/MEDITATION FOR THE SONS AND DAUGHTERS OF RAHH, OBATALA AND NKULUNKULU
Like the River Niger, I flow throughout your Body Temple, seeking to nourish each cell and fiber, giving of the richness of all the soil I touch. I am flexible taking on the shape of whichever container I am in, and yet I maintain my basic essence, H2O. My character is firm, based on Truth, established since the beginning of time. I founded the first civilizations and introduced its peoples to the Gods of Punt, Kush and Kemet. We communed over the night fires and created a Social Order founded on Justice and Peace. We invited our Ancestors to join in these Community Meetings and asked for their wise counsel and instruction, as they had created the Paths we follow today and tomorrow. We sent out trailblazers from the land of our heritage to take the message of harmony and righteousness to all parts of the Earth. This message was heard and felt in the faraway lands of Australia, Fiji, Brazil, West Papua, India, among the Olmec, Toltec, Seminole, Cherokee, Maroons and Haitians. We migrated from Egypt and Ethiopia across the SAnds of the Sahara into the mountains of Mali, among the Dogon, through to the Ghana Gold Coast, Songhay, and on into Yorubaland where our feet touched the Pacific Ocean. Our reconnoiter is now complete, and the time has come for the Sons and Daughters of Alkebulan to Re-Unite as Family, Community, Nation, Tribe. Smai Tawi and New Kemet must be built out of the ashes of this Western World Wasted, and we must prepare for the Dawn of a New Day. We must revive the Spirits of African Gods: Obatala, Ogun, Nkulunkulu, Yemaya, Gu, Nyambe, Were, and Oba in our ambition to do as the Odu Ifa instructs us, "To Bring Good into the World". From the heights of Kilamanjaro, to the banks of the Nile, across the plains of the Serengheti, to the shores of the Gambia; From Sankore to Cape Town; from Europe, New Zealand, Columbia, Peru, Canada, Grenada, Jamaica, Haiti to Antilles and Curacoa OUR People will be liberated, and United by the Warmth and Embrace of our most Ancient Tradition which lives in Ma'at. As our Kemetic Ancestors of Old, we will learn too, to become Masters of Good Speech, Emotion, Thought and Conduct. We will Re-Assert the 42 Principles of Righteousness and celebrate daily, the Values of Kwanzaa, the Nguzo Saba. This we owe to our Ancestors for the Sacrifice they made that we might be here, and to our Children, yet to be born. This is our Meditation, Hadithi, and Mantra as we Arise with the Sun, and look East, and Re-affirm as Comrade Thomas Sankara whispered to us, to Work "Towards OUr Radiant Future". Ase', Hotep 7715
By Mwalimu Kabaila
N. PAN AFRICANISM IN THE ERA OF AFRICAN RENAISSANCE/REBIRTH: A CAP Approach
Epistemology of Pan Africanism - how we categorize the body of knowledge around the philosophy in order to use it in a practical Nation Building process.
A. Ideology
Philosophical Basis must be founded in African value traditions, which can be rationally adapted to current needs and aspirations of African people.
1. 7 principles of Kwanzaa - secular
2. Civil Rights, Black Power, Sovereignty
3. On the Continent, Political Revolution for Independence, must be followed by Cultural Revolution to win the hearts and minds of the people in pursuance of their real interests as a free, proud and productive people.
4. Diop in Black Africa - Unifying Ideology - Maat as a
basis for such as an over-arching Value System which has already begun to serve as a foundation while still allowing belief and practice of local or provincial belief systems.
5. Garvey contention - While we are a global African People, Africa is our political, cultural and historical base, and that therefore, we must break out of the provincial mindsets imposed by European domination, and begin to view our community, as an International one, and act accordingly.
6. Once we break down territorial boundaries of our identity, and view all of us as a Global African Community, we begin to structure ourselves as such in order to pursue our collective interests.
7. Each of us must become Social Engineers in Constructing not only a New Africa, but a New African Man and Woman to inhabit it. We are the change agents we have been waiting for, and that our Ancestors hoped for and spoke of in their sacrifice for a better future. In this work, we honor their memory, work and accomplishments.
B. Structure and Organization
Based on the philosophical mandates outlined above, there are several structural and organizational realities which must be considered.
1. The African Union with its Parliament, is the only body with the capacity and vision to organize the collective resources of the Global African Community to serve the needs of all African descendants. Those who choose to work outside of this framework still must have a Plan, Agenda, organizational capacity, finance and resources. Our contention is that the AU can be structured to facilitate all of these.
2. If we accept this premise, then there are certain elements and factors of Nation Building which must be considered and arranged into a structural formation which allows for goals and objectives to be achieved. In my reading and study, there is only one other organization which has risen to this challenge, and who has the potential and capacity to realize its aims; the Friends of the African Union (FAU).
3 The Parliament of the African Union serves as its policy making, planning, program development and implementation arm. In the Diaspora, we have no such body, yet. The FAU has designed such a structure, and is ready to implement it with proper approvals and support. In forming a Civil Society Structure for the Diaspora, we support the proposal for the formation of a Diaspora Commonwealth, which would serve as a governing, policy making, program development, short and long term planning, and project designer for all African descendants in the Diaspora. Each Diapora country with an African population would have the option and responsibility to form its own Congress which would be its representative body in the Commonwealth structure.
4. The component parts of the Commonwealth would include, Council of Elders (COE), Queen Mothers, Secretariat, and Ministries for Economic Development, Planning, Energy, Mining, Trade and Commerce, Security and Intelligence, Defense, Youth, Women, Men, Cultural Tourism and Travelogue, Education, Agriculture, Communications, Health, Science, Housing, Environment and Conservation, Collective Concern, Cultural Enrichment and Preservation and a Pan African Unity Council. These key areas would work in concert with each other, under the direction of a King and Queen who would be accountable to the COE, in a checks and balance symbiosis. Congresses for each country would reflect this structure for implementation of programs and local and regional policy formation, and would also reflect local and regional civic and interest groups.
5. Structure would also include a system of checks and balances to insure power does not become concentrated, and that corruption is immediately investigated and purged.
6. We support the establishment of an International African Chamber of Commerce where Black businesses can join and take advantage of the great Market Potential of such a body. This body would encourage and provide incubation for new business ventures and industries which service the Global Pan African Community, and thus creates jobs within our own structures.
7. Additionally, we support introducing new banking institutions and development funds for joint venture projects, which benefit the larger African community, and allows nt ofor economic empowerment. Offshore banking and large financial transactions would be controlled via our financial base in Bermuda.
C. Communications
NO organization can be successful without a well equipped and staffed Communications system and network. There must be a well organized system able to receive information and to also disseminate information with speed, proficiency, and effectiveness.
1. The FAU in its relationship with the African Scientific Institute has access to a large patent pool of state of the art communications systems which can link the continent, the continent with the diaspora, and the diaspora with itself.
2 This facility will allow not only for vital information to be shared instantly, on a global level, but will also contribute significantly to what we call the Cultural Revolution by engaging in distant and virtual learning and education, cultural exchange, and expanded trade and commerce on a continental and global level.
3. An added value to such a communications network is that its security can be assured, unlike many systems in current existence. The levels of technological and scientific expertise which exists in our global community will allow for the largest transfer of technology and knowledge in human history. This will truly advance, what has come to be known as the African Renaissance.
4. The power of communications cannot be underestimated in the process of achieving our organizational goals and objectives. And we have the best minds in the world at our disposal, once we harness our collective resources.
D. Resources
Resources must be harnessed and managed to receive the maximum benefit for the maximum number of people.
1. Financial - The plan is designed to acquire assets such that their revenues become sui-generous. This means that after expenses, profits are re-invested into the productive process, and thus generating a continuous revenue flow which allows for planning and development, and also for job growth which expands economic growth and innovativeness.
2. Material - Between the technological prowess which exists in the Diaspora, and the in ground assets on the continent our collective ability and capacity to negotiate our interests is unprecedented and limitless. This strategy will be discussed behind closed doors.
3. Skilled Personnel - One of the Legacy Requests of the African Union of the Diaspora, is to do data collection of the maximum number of resourceful persons who can contribute in any way to the development process of Africa, and beyond. With the tech capability of the FAU a process is already in motion to move this project forward.
This Manifesto is under the copyright of the Congress of African People @2018
This Manifesto is under the copyright of the Congress of African People @2018
I only skimmed it but I love what you are attempting. I think its a bit premature at this juncture, at least from my African American perspective. You have land, we don't. You have developed a wonderful plan and I would love being able to go over it line by line with you, when that day arrives. Its has a lot of what I've thought of as well. My focus at this juncture, is reparations.
ReplyDeletefirst and foremost from the British. It's going to take some time because the leadership in Africa, may not be born yet. I say that because Africa's Raw resources, will be the weapon to bring the European's to the bargaining table. Those of us African-Americans, who would consider this are Afro-Centric and therefore not religious.You might want to google Dr Ray Hagins, he would be a perfect ally for what you want to do. He started an African Village concept
Thank you for your kind response. Actually, we, in the Congress of African People and Friends of the African Union are implementing many of the programs outlined here. We cannot afford to wait for Reparations, and have tapped independent/sovereign funding sources . We would love to connect with you and/or Rev. Hagins. hit me at wesley.kabaila@gmail.com or M.w. Kabaila on Facebook. Peace!!!
ReplyDeleteOur lives will change when we begin to archive our own history. Imagine if there was a facility that accurately documented achievements and obstacles experienced by people of African descent both locally and globally? Not only would our children aspire to greatness after seeing our greatness exhibited, but others would possibly think twice before they set up snares if they knew that their actions would be on display for the entire world to see. Please support www.gofundme.com/operationasili, Help us to make change!!! If everyone does a little no one has to do a lot, we will all do a little over and over again until we all get exactly what we need!!
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