Four Stages to Social Justice, Consciousness, Practice and Movement

Four Stages to Social Justice Consciousness and Movement 1. Protest - Mobilization - At this stage, people are mobilized around pertinent issues which they view as affecting their lives immediately in personal and collective ways. This is a key path to social engagement, and away from community apathy by focusing people's attention to how any given issue affects their lives directly or indirectly, but requiring some degree and level of social action.tice 2. Organizing - This next level or stage of organization directs people who have been mobilized, into some organizational and/or institutional structure which allows for structured and longer term engagement in social justice activity. Organizational structures harness the collective energy, skills, intellect, and tactical will to achieve intended results over a longer more sustained time frame, while also providing command structure, administrative coordination, and widespread communication back and forth over time. Usually, this stage is mostly more issue based, as opposed to ideologically inspired.

3. Nationalization - This stage not only involves and embraces the prior two stages, but elevates those by engaging people in conscious nation building activity which includes ideology, industry building to increase and expand economic and productive capacity, and institution building which gives permanency to ideological and industrial goals and objectives. In the African context, Nation Building involves the complete unification of African people on a Global level and moving in a common direction, based on our common heritage and history, common culture and values, common life circumstances and common future. 4. Spiritual Ascendancy - In the African ideal, spiritual elevation in our social life and existence is a critical goal and objective. At the center of social justice is the way and manner in which people interact and engage with one another in a value based, ethical and principled social relationships. Structuring social relationships on high values creates the harmony, balance and order needed to sustain a just social order over time. The empirical proof is in the study of Ancient Kemet and the role which the value system of Ma'at played in its longevity. What was proven in Kemet, was how a well defined and practiced value system provides for a social structure which encourages and inspires adherence and allegiance to social principles on a personal and collective level. This kind of spiritual grounding and focus in a social order and culture has the effect of lending itself toward spiritual ascendancy in the personal and social realm.

THE CAP AND HARAMBEE PLAN LIBATION STATEMENT

We, Africans, as the Fathers and Mothers of Human Civilization gave birth to the World and the Good in it.We charted the stars and constellations, introduced the major disciplines of math, science, language and the arts. We built empires such as Punt, Kush, Nubia and Kemet. We cultivated the lands along the Nile, Gambia and Niger rivers; the first to know the beauty and specter of Kilimanjaro and to live in harmony and balance with lions, elephants and giraffe. This existence was founded upon the classical values and virtues of Ma'at, Truth, Justice, Balance, Harmony, Order, Propriety and Reciprocity, which in their sum, equalled Righteousness. To live a Righteous life in symbiosis with others, nature and the cosmos, was our highest aspiration.  

Ma'at lasted over 5000 years, longer than any other social system. When this social order was infiltrated and invaded by an alien and aggressive being and culture, African history was interrupted. However, our Ancient and Sacred Ancestors in their infinite wisdom knew to leave messages, instructions and insights for their children, who would surely Rise again, to Rebirth a New, more perfect Nation. As our Ancestors are a significant part of our family and everyday life, we pour libation to invite and enjoin their spirits with ours on ceremonious occasions such as this.

We pour libation for the Sacred Goddesses who birthed our people into existence and nurtured and taught us the Path and Ways of Ma'at. We pour for Isis, Oshun, Yemaya and all the other Goddesses we call Mother. As'e

We pour for our paternal Gods who protected us and built the nations and empires which allowed us to grow, flourish and produce for ourselves, history and humanity. For Rahh, Obatila, Ptah, Nkulunkulu and Heru, As'e.

What unites Africans are the history, culture, traditions and life experiences endured in this Western World Wasted. Our Sacred Ancestors in their Divine and Infinite Wisdom continue to Instruct us with the lessons of Ma'at, Mbongi, Odu Ifa and the Nguzo Saba. As'e

We invite and invoke the Spirits of all African Warriors who have fought for African identity, freedom, liberation and Rebirth. Just to name a few, Shaka, Yaa Asantewaa, Garvey, Ida B. Wells, Harriet Tubman, Fannie Lou Hamer, Malcolm, Cabral, Toure, Sankara and Toussaint L'Overture. YOu name others. As'e.

We revere our parents who brought us into the life cycle and who cared for and nourished us with love, and the extended family which provided examples of what we should aspire towards as women and men. We pour libation to let them know we are still and will always be family, for as long as the Sun Shines and the Waters Flow. As'e

And for our children, born and yet to be born, we commit and promise to build a world in which we, they and their children can be free, proud and productive; a world in their own image and interests and which, inspires them to continue the Rebirthing process of Rescuing and Restoring the Good of Ma'at on Earth for as long as the Grass is Green. As'e.

AFRICAN LIBERATION DAY 2020: CONGRESS OF AFRICAN PEOPLES' (CAP) MESSAGE

BENDERA (FLAG); The Proposed Pan African flag by the Congress of African People
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.

Symbol of Ma'at - in middle of bendera, representing  Unifying Value System and the Role and Relevance of Spirituality in our Social Order.
The flag below is proposed as the flag for a Unified Diaspora, our Global New African/Kemetic Community. While keeping the Garvey colors, we adapt using progressive thought, and creative license. 

As descendants of the Fathers and Mothers of Human Civilization, African People have made great contributions to human advancement and progress. In the last 500 years, we have also suffered and endured the worst treatment of humans to another in world history. We have built great societies such as Nubia, Kemet, Songhay, Mali, Ghana. Ma'at is the most advanced and longest lasting (5000 years), social system in recorded history. The Nile River played host to the most progressive civilization, Ancient Kemet, which introduced the science of Medicine to the world, through our Sacred Ancestor, Imhotep. Timbuktu was the learning center for many of the early and ancient civilizations. 

However this great and glorious history was violently interrupted by strange and alien people from the bitter cold northern regions of Europe and Arab traders looking for converts and customers for their goods and services. These aliens brought much death, destruction and disease which have wreaked much havoc on the world. We know the fortitude of African people, because after reading and studying our history, we know that we have the capacity to survive the most inhumane acts of humans against human, and yet, we continue to grow and advance against all challenges, small or great. The capacity to grow and advance have become defining characteristics of the African Personality, as Franz Fanon, first postulated. As we see decline in other civilizations, with great anticipation and hope, we are experiencing the Rise of African People around the globe. This is no small matter, as there are now more Pan African Unity Formations than at any other point in history. The division of Africa, by Europe, into small nation states convenient for domination, will not survive another decade. The Spiritual Forces and Power of our Sacred and Divine Ancestors have been brought forward in Libations to instruct and inform us on the correct Pathways to Liberation and a Higher Form of Life for ourselves and our children. As admonished by Malcolm, Dr. Cress-Welsing and Dr. Ani our people around the planet are experiencing an Awakening daily, and entering into a Sankofa Journey back to their African Personality as Fanon had demonstrated must happen. Our Youth around the World have tasted the Seeds of Cultural Revolution which is the battle to Win the Hearts and Minds of African People, globally. Garvey taught us, that while Africa is our Motherland and political base, we are a Global Family and Nation and that our first allegiance is to our Community. As Dr. Diop warned us, our first Mission is to formulate and develop a unifying Pan African Ideology, by taking a Sankofa step back to the knowledge and spiritual traditions of our Sacred Ancestors.

Our next challenge in this Era of African Rebirth, is to engage with and to develop innovative and sustainable industries in all areas of agriculture, science, communication, cultural production, health, family, technology, travel, commerce, trade, currency and finance, Rites of Passage, STEM, tourism, Fashion and Design, beauty, just to name a few. This phase of our Movement not only demonstrates our productive capacity, but also provides the economic foundation to provide jobs and a higher quality of life for the majority of our people, and most of all, to defend whatever gains we make so as not to fall into a Tulsa or Rosewood syndrome.

The third and last phase is build the institutional capacity to define, defend and develop our interests as free, proud and productive people. Such institutions start at the local level with block clubs, town halls, community forums, Coops. Then regional formations of communities meet every two or four years. Next, a National Assembly is formed which houses all sectors in each community, economic, social, cultural and political. The National Assembly allows for Roundtables which allows sectors to interact and plan with each other, and also to meet and collaborate with outside agencies impacting our communities in necessary ways. The next level of institutional organization is to formulate a National Congress or Parliament which designs policy, protocols, programs and projects for development and growth. The national congress/parliament must be intricately connected to a Diaspora Commonwealth which must have governing powers over all diaspora peoples, particularly those living within existing nation states, where they are discriminated against. And then, of course, the Commonwealth must work in collaboration with a Pan African Agency such as the African Union, if it can keep its credibility, by breaking ties with former colonial masters.

These are the challenges which African people all over the world are now Rising Up to achieve in this Era of African Rebirth (not Renassaince). African people are a beautiful people with a rich history and culture and an even more promising future. We, our values and vision, will define and determine the New World Order. We declare the end to domination and exploitation. Our Ancestors did not sacrifice for nothing. We vindicate them by what we do to Restore Ma'at, build new and sustainable communities, Bring the Good and Love back to human relations, and elevate to 

become the Gods and Goddesses of which our Divine Ancestors spoke of. On this African Liberation Day, we commit to not only building a New and Better World, but in fact, to create a New Man and Woman to inhabit Our World, a we step back on the Stage of Human History as Free, Proud and Productive People as Global Africa Rises!!!!

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AFRICAN LIBATION - A SACRED CEREMONY:

AFRICAN LIBATION - A SACRED CEREMONY:

It is an African Sacred Tradition and Ceremony to pour Libation not only as our way of honoring our Ancestors, but more importantly, to invite and invoke their Divine Spirits to join us in celebration, communion and community as we come together to practice and engage the values, principles, vision and virtues which have defined and united us as a people since the beginning of time. African Ancestors remain a part of the Community because they have laid the foundation upon which we build, rebuild, restore and reconstruct African Communal Networks in the Era of African Rebirth.

We pour libation for those secular and spiritual values which have held African societies and communities together over thousands of years and formed the foundation for who we are and shall be for eternity. We pour for the secular principles of Unity, Self Determination, Collective Work and Responsibility, Cooperative Economics, Purpose, Creativity and Faith. We pour for the unifying Sacred Virtues of Truth, Justice, Balance, Harmony, Order, Propriety and Reciprocity. And we pour for the Admonition of our Yoruba and Kemetic Ancestors, that it is our duty and responsibility to always "Bring Good to the World". As'e

We pour libation for the God force which resides in each of our Body Temples, and which allows us, on each Sunrise, to ascend to heaven each day as we seek to achieve Self Mastery; Mastery of Speech, Mastery of Thought, Mastery of Conduct and Mastery of Emotion. It is through this Mastery that we in fact, become Gods and Goddesses. This is the teaching of our Sacred and Divine Ancestors. As'e

We pour libation for our heroes and heroines who have defined and defended our Africanity throughout history and left a legacy of Sacred Life and Spiritual and Social Liberation. We call their names to resurrect their memory and honor them as they enter our presence: Ptah, Kheti, Ramses, Hatsheput, Tiye, Hannibal, Yaa Asantewaa, Shaka, Marcus Garvey, WEB DuBois, Harriet Tubman, Fannie Lou Hamer, Malcolm X, Dr. Asa Hilliard and Dr. Francis Cress Welsing, Wanguri, Amilcar Cabral, Sekou Toure, Kwame Nkrumah, George Padmore, Jomo Kenyatta, Patrice Lumumba, Marielle Franco and Thomas Sankara. Please add to this list those in your respective families. As'e

We pour libation for those who are on the Battlefronts across the globe fighting for Global African Liberation and a Higher Level of Life in this Era of African Rebirth as we seek to realize the admonition of our Sacred Ancestors "To Bring Back the Good". Let the Sacred Drum Call assemble all Warriors and Soldiers to the battlefields as we seek to realize the Vision of a New Africa, Nubia or Kemet, with a New African Man and Woman to inhabit it. As'e

We pour Libation for the New World we seek to bring into existence for our children, yet to be born, that they may enjoy beautiful Sunrises and Sunsets and the fulfillment and flourishing of life and the fruits of our Ancestors sacrifices and labor. May they Walk through life, beautiful more that anything, Stand in Sunlight, and know we're on the Go for LOVE!!!!

As'e, As'e, As'e

MK 102319

THE VALUE AND MEANING OF KAWAIDA AND KWANZAA AS IDEOLOGY N MOVEMENT FOR LIBERATION

The basic premise of Kawaida is that African culture is key to providing a Path for African descendant people to take the Sankofa Journey back to their African identity, purpose and direction after suffering the ravages of enslavement and colonialism. Therefore, Kawaida is an ideology of Cultural Revolution which must occur on at least Seven Levels; Spirituality/Religion, History, Social Organization, Economic Organization, Political Organization, Creative Production and Ethos. The Nguzo Saba (Seven Principles)of Kwanzaa are those African values and ethics passed down from our Ancestors to help guide us along this Path, as we seek to return our people to their traditional greatness. If we are truly meant to transform ourselves and society in our own image and interests, then it is necessary to have an ideology and philosophy which gives us a language of Revolution which prepares our thought to engage the practice needed to advance the quality of life for our people, and which speaks to a new social reality that our people should fight for. Kawaida teaches that their are basically 3 Areas We Must Engage to Build Our Movement:

1. Ideology - 7 Principles are secular values around which we organize and build, while the Virtues of Ma'at; Truth, Justice, Harmony, Balance, Order, Propriety,and Reciprocity are those High Spiritual Values which permeate and inform our Movement on every level, in every area of struggle.

2. Industry - Marcus Garvey instructed us to control every industry which affects our daily lives and destiny. This means that we must engage every means of production which affects our lives; science, energy, fashion, arts, waste n water management, education, construction, etc.

3. Institutions - We must build those institutions which house our aspirations as a national and global community, and which allow us to advance our interests as free, proud and productive people. These take the form of block clubs, town halls, Community Round Tables, National Congresses, National Assemblies, Local and National Council of Elders, National and Pan African Rites of Passage Programs, and a Diasporan Commonwealth which defends and develops African people wherever we are on the planet. All of these should be connected with the African Union. 

These are the kinds of positions and strategies which having an ideology like Kawaida can provide to our global MOvement, and which unites us in a Common Path as we Move towards Liberation. MK 122618

The Language and Logic of Kawaida: African Ways of Engaging the World

By Dr. Ron Karenga

Kawaida philosophy was forged in the fire and water of the ideological and practical struggles waged in the Sixties and thus, it became a philosophy born of struggle, kneaded and nurtured in deep reflection and tested and tempered in the practice of liberation as both a psychological and political project. It began with a search for a new language and logic that would undergird and inform ways of being African in the world, what Sekou Toure called the movement toward full reafricanization, and we called step “Back to Black” in our forward movement toward liberation.

Kawaida defined itself as an ongoing synthesis of the best of African thought and practice in constant exchange with the world. It called for cultural revolution as Malcolm, Toure, Fanon and Cabral taught, arguing that the key crisis and challenge in Black life is the cultural crisis and challenge, and that until we break the monopoly that the oppressor has on so many of the people’s minds, liberation is not only impossible, it is also unconceivable. We are now, as then, grappling with critical issues confronting us and daring to retrieve and reconstruct the best of what it means to be African in the world and use it to think and act in liberated and liberating ways.

Kawaida philosophy forms the foundation and framework for how we of the organization Us understand and assert ourselves in the world. And we use it to address critical issues of our time in this year’s 34^th Annual Seminar in Kawaida Social Theory and Practice, 2012 July 23-29. We do this aware of the unique and enduring value and meaning of Kawaida as an African way of viewing and engaging the world. Indeed, out of all the social change philosophies and forms of thought that emerged from the Sixties, Kawaida stands as a unique contribution, not only in term of its cultural tenets, but also in its extensive reach and enduring impact.

This speaks also to the role and work in the Black Liberation Movement in the 60s and now of the organization Us, in which Kawaida was conceived, created and first embraced and practiced. The uniqueness of Kawaida’s past, present and continuing contribution is evident, first, in the enduring embrace and practice of Kwanzaa and the Nguzo Saba (The Seven Principles) in various forms and formations throughout the world African community. For it is out of Kawaida philosophy that Kwanzaa and the Nguzo Saba were conceived and thru which they are continually renewed, enriched and expanded.

Clearly, not only do millions of people throughout the world African community celebrate Kwanzaa each year, but also the Nguzo Saba serve as philosophical grounding, value-orientation and a culturally-grounded guide for daily life for also millions of people. They also serve a similar grounding and guiding function for thousands of organizations and institutions, representing a wide-range of educational, political, religious, economic, social and professional formations.

Added evidence of this is in the impact Kawaida had on informing and shaping thought and practice in major movements in Black intellectual and political culture of our time. This includes its role in and contribution to the movements of: Black Power, Black art, Black Studies, Black students, Black conventions (Gary, CAP, Black Assembly, etc.), Black theology, ancient Egyptian studies, Maatian ethics, Ifa ethics, Black United Fronts, Afrocentricity, reparations, and the Million Man March/Day of Absence.

In addition to the wide-ranging and enduring impact on Black intellectual and political culture, the uniqueness of Kawaida is rooted also in the self-conscious culturally-grounded content and quality of its message. Thus, the first thing that makes Kawaida unique and distinct from all other philosophies and forms of thought is its embrace of Africa as a moral, spiritual and intellectual ideal, in a word, as its cultural ideal. This is to say, Kawaida engages and embraces African culture as the paradigmatic and indispensable source of models, meanings and ways of being moral, spiritual, intellectual and social, in a word, of being human in the world. Thus, at every time and turn, on every critical question about life and living, we ask, what does Africa have to say about this? Others might seek answers to such critical questions from other later ancient lands: Israel, Arabia, China, India, Greece, Rome, etc., but we ask Africa.

And we do not ask haphazardly or inconsistently, but with clear and sustained focus and commitment to constantly search for and bring forth the best of what it means to be African and human in the fullest and most expansive sense of the words and practice. Indeed, for us, there is no narrative more central or sacred than our own history; no nation more divine, chosen or elect than our own people; and no culture more ancient, rich and revealing than the resourceful and enduring legacy left by our ancestors and our ongoing, equally valuable and valid African ways of being human in the world

This cultural ideal of Africa is recovered and reconstructed from the best of our tradition and moral reasoning. And it is important to note that this cultural centering and the cultural core of what it means to African and human in the fullest sense have both continental and diasporan, historical and current sources and dimensions. For our culture is not a fossilized or mummified product, but a living process and project that produces ever new and renewed meanings, products and ways of being African in the world. Thus, through Kawaida, we have created new discourses, developed new concepts and provided new ancient and modern ethical texts from Maat and Ifa, to ground and inform a liberated and liberating language and logic, break thru the conceptual imprisonment and catechism of impossibilities imposed and taught by the dominant society and pose new life-enhancing ways of being African and human in the world.

Thus, one of the most important ethical and social obligations for us as African people, Kawaida teaches, is for us to constantly dialog with African culture, asking it questions and seeking from it answers to the current and enduring critical issues of our time. And we always bear in mind the essential African ethical teachings on: the oneness of being; the sacredness of life; respect for the transcendent; the dignity and rights of the human person; the well-being and flourishing of family and community; the integrity and inherent value of the environment; and the reciprocal solidarity and cooperation for common good of humanity. And in all of this, as the Odu Ifa teaches, we must eagerly “struggle to increase good in the world and not let any good be lost.”

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Dr. Maulana Karenga, Professor and Chair of Africana Studies, California State University-Long Beach; Executive Director, African American Cultural Center (Us); Creator of Kwanzaa; and author of Kwanzaa: A Celebration of Family, Community and Culture and Introduction to Black Studies, 4th Edition,  www.MaulanaKarenga.org, www.AfricanAmericanCulturalCenter-LA.org; www.OfficialKwanzaaWebsite.org; www.MaulanaKarenga.org

THE AFRICAN REBIRTH/RENAISSANCE MOVEMENT: SEVEN AREAS FOR YOUTH ENGAGEMENT

                                                                   

                                                                    
THE AFRICAN REBIRTH/RENAISSANCE MOVEMENT: SEVEN AREAS FOR YOUTH ENGAGEMENT

1. Africa cannot become great again in its current formation which was imposed by colonial powers in their interest. Youth must look at forming some kind of Federated Pan African Union. They might receive guidance from the recent Conference held in Ghana.
2. Youth must become involved in the Movement to form a single African currency, a move Khaddafi had well on its way, which is why gold must be leveraged to remain on the continent, not taken out by aliens.
3. Artists, intellectuals and scientists must come together to wage a Cultural Revolution which teaches Africans to act in their own interest, teaches African values and vision, roots out all alien ideologies, and preserves and promotes progressive and pro-active African traditions.
4. Pan Africanism must be viewed as a Global Movement, and not just a continental one, and we must build institutions which teach and re-inforce that principle and practice. Kwanzaa celebrations are such an institution, and can be done on a yearly basis.
5. We must begin to build a Pan African Defense force which has global dimensions and is oriented to defend global African interests wherever African people are, be it Congo, Haiti, Libya or Brazil. We in CAP recommend this force take on the formation of a Simba Wachanga after the Kenyan and U.S. models. Also, we suggest every family learn a form of martial art, much as the Japanese do Tai Chi.
6. The role of Women in the African Rebirth Movement must be elevated, and all African girls must be able to at least achieve a high school education. Let's study the Cuban model where they have close to 100% literacy. We must reject religious models which seek to keep women subject or inferior.
7. Africa, and African People globally have all the resources we need to grow, develop and flourish. We must seek ways to build our unity around common trade, an African currency, a joint global defense movement, empowering our Youth and Women, controlling our resources, rebuilding our economies around Agriculture (a $30T per day industry), producing all that we need within our own economies (Marcus Garvey), and inspiring our people everywhere to step back on the stage of Human History, as free, proud and productive people, consistent with the sacrifices and progress made by our Sacred Ancestors.

                                                                 

THE VALUE DIMENSIONS OF LOVE MAKING: A CONGRESS OF AFRICAN PEOPLE DEFINITION

THE VALUE DIMENSIONS OF LOVE MAKING

Upendo wa Kiroho is Swahili for Spiritual Love and the African version of Tantra, which actually had beginnings in Ancient Kemet. Upendo wa Kiroho is based on the concept of two spirits meeting, mingling and merging together in oneness while embarking on a Journey together to destinations unknown, but which elevate the spirit, allowing them to ascend toward a righteous togetherness. Love-making is the highest form of spiritual unity in the human realm. It allows us to unite with and traverse the universe. This is what it is in its highest form and expression. Upendo wa Kiroho is defined by Self Mastery of speech, thought, conduct and emotion. It is this self mastery which connects us with the Divine within our Spirit. Self mastery is more concretely expressed by developing the capacity to get into your mate or lovers head and heart, in meaningful ways. Upendo can be expressed in a myriad of ways, from hugging, caressing, bathing, massage, foot rubs, kissing, or Sacred gazing. We have come to bring a new way of living and loving in accord with the virtues of Ma'at. When we say we want/wish to do Ma'at, it means we seek to enter into a Sacred Union, allowing our Temples to Worship together in Universal Love. This is the lesson of our Ancestors. Ase'

The Philosophy, Policies and Programs of the CONGRESS OF AFRICAN PEOPLE in the key areas of Food Security/Sovereignty Agriculture and Health/Wellness

The Philosophy, Policies and Programs of the CONGRESS OF AFRICAN PEOPLE in the key areas of Food Security/Sovereignty Agriculture and Health/Wellness

UPDATE AS OF November 1, 2018

This is a current status update for the Congress of African People and the great work that our Ambassador for Food Security and Agriculture, Queen Mother Anna Marie Carter, CEO of Cuppedia Inc., the successor organization to Reginald Lewis', Beatrice Foods. The Seed Lady, in her infinite wisdom, as CAP Ambassador, has done more to carry out our collective goals, which include imposing a unity on the Pan African Movement, which is practical in its application and significance, is sustainable for generations, and has the capacity to lead to genuine economic development for African people all over the planet as we seek to engage all Africans on a Global level, as we have been admonished by our leader, Marcus, Garvey. As of this date, we wish to highlight the following:
1. Cuppedia has 20 million food products, including 10 million non gmo, 100% tested pure.
2. We have been offered duel citizenship by the African country of Nigeria and will be teaching and training African farmers, mainly women, in classes at the University of Abuja the first of 2019.
3. We have 10 ports around the US for which we will export and import products and goods for global trade. We are negotiating to get ports in Nigeria and Ghana for imports and exports to and from the West Coast of Africa. We are prospecting ports in Eastern and Southern Africa to ship direct to the Far East and Baltics Region and Russia.
4. We have organized and contracted with 100 million mostly women farmers in Africa.

5. We have contracted with BAI Nutritional Drinks to market their drinks in Africa and world, and most of the profits will go for African Development Projects. This is consistent with our Campaign to say BAI BAI (Bye Bye) to all colonizers and exploiters in Africa.
6. We have also contracted with 600 East Indian Farmers and a group of Cambodian Youth which also gives us access to these markets as we engage global trade in the context of a $30 trillion PER DAY Food Industry.
7. We will also be pursuing interests in gaining control of the African Textile Industry as we will be growing key raw materials for this industry including cotton, flax, bamboo, hemp as well as others. Since this is related to Fashion and Design, we will also be delving into the African Centered Fashion Industry via the Congress of African People's Fashion and Design Group, "Oshun's Whisper".
8. Just in the month of October, 2018, Uganda and Armenia have asked Cuppedia to
be there food broker on the international markets. We are in negotiation with a number of other countries for the same privilege.
9. As Russia has become exclusively non gmo over the last two years, we will be in position to supply them with all of their export/import needs. We are also negotiating a similar deal with the UAE (United Arab Emirates).
10. We have contracts with all Native American Nations from Canada to Brazil to grow food for us, as the need arises.

The importance and urgency of Food Security to the African American Community in particular, and African Community in general is of the highest priority since it affects each one of us on a daily basis. It is not hard to determine that our people have been subjected to bio-warfare, on many fronts for years. We can date back to the syphilis experiments, Aids, Ebola and the daily ingestion of pesticides, steroids,  GMO's, and now Nanobots (micro robots which can be manipulated), according to Dr. Don Huber. 

Due to these suppositions, the Congress of African People has taken on the issues of Agriculture and Food Security as ones to mobilize and organize our peoples in support of the need for global trade led by The Seed Lady of Watts, Cuppedia, Inc., the successor to Reginald Lewis', Beatrice Foods, which can provide leadership and amass the collective resources in our communities to engage those who would dare bring us harm. While we educate our communities on these and other key issues, we also accept responsibility, as a matter of Self Determination, to define, defend and develop the collective interests of our people whenever, and wherever they are raised, challenged or threatened. As the Ambassador for Food Security for the Congress of African People (CAP), Anna Marie Carter has defined the meaning and practical application of the principles and values associated with Food Security/Sovereignty and Agriculture as primary issues which CAP can and will provide immediate solutions and remedies for, in the interest of our people’s health, well being and security.

WHY FOOD SOVEREIGNTY AND AGRICULTURE ARE KEY AREAS OF CULTURAL AND ECONOMIC TRANSFORMATION!

https://www.facebook.com/groups/capagriculture/

The Congress of African People (CAP) 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 fore parents 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, 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 pharmaceudicals rather than farmaceudicals.

5. We at CAP adopt our Ancient Ancestor, Imhoptep'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. This premise must also be reflected in our new and holistic approaches to health and wellness, as well as in our newly formulated health delivery systems. We also adopt the Seed Lady of Watts' motto, "We only eat what we Grow".

6. The growing and preparation of food has always been a spiritually based practice in our community, and when we are disassociated from 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 (100% tested pure) 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, air, and water resources.

    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. Thus, the Congress of African People adopts the Kemetic and Yoruba admonitions, "To Bring Good into the World" as a fundamental creed which defines our relationship with nature, land, seeds, and food. We accept our responsibility as caretakers of the Earth, Air and Water resources which nourish ourselves, our families, communities and mankind. This is a Sacred Trust and Divine Relationship with the Sun and all earthly resources which we depend on for sustenance. These lessons are taught in the Spiritual teachings of the Temple of Ma'at.

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 as long as they conform to African standards and protocols for land use.

     C. Food Companies engaging in GMO's should be banned from all African and Caribbean soil and must be considered enemy combatants. Such companies seek domination and control of food production and undermine sovereignty, health,  security rights and responsibilities.

     D. We must seek to own our own Food companies which value our health and sovereignty rights. Therefore we must control all vertical and horizontal processes,
such as processing, fertilizers, distribution and retail.

3. African and Pan African Policy Makers and Planners must adopt the value and admonition that "Food is our Medicine, and Medicine is our Food". CAP also adopts the COGABO motto, "We Only Eat What We Grow". This is as much for defensive reasons and pro-active ones.

    A. First and foremost, this policy is people centered rather than profit motivated. Western medicine, despite its ethical declarations, is driven by large profits to be made in the GMO, hospital and pharmaceudical industries.

     B. African values and ethics dictate that emphasis should be better spent on prevention vs. the curative aspect of medicine. Based on the Maatian principles of balance and harmony, Integrative approaches to medicine and health are encouraged.

4. Balance should be sought with crops for import/export and those to be used for local consumption. 

     A. Companies allowed land use, under lease, for export crops such as cocoa, should not only pay fair wages, but also be contracted to grow crops for local consumption at fair prices.

      B. Market analysis should first start based on local needs, then, regional, national, Pan African and then World. African proverb says, "Collect sand where you are standing, not running down the beach."

      C. A division of labor in the food production industries should reflect the needs of import, export, local consumption, labor technology needs, transportation, distribution; soil fertilizers, climate and environment.

       D. Where possible, food and Agricultural Coops should be instituted to encourage more efficient use of land, planting strategies, and harvesting techniques.

5. Education of the medicinal and health qualities and nature of food should be given highest priority in Pan African Communities. 

       A. Emphasis should be put on the health needs and well being of people above profits. Knowledge of Farmacology must be incorporated into Rites of Passage. 

 B. Food Production and Sovereignty are among the highest value considerations since food comes from the earth to nourish our Body Temples. Food is a connecting factor between the divine, nature and the human spirit, and therefore, its production cannot reside in the control of aliens. This Sacred relationship must be embodied within the cultural and spiritual fabric  of our Pan African Community. and no alien will ever have the right to abridge or interfere with this relationship. Anyone seeking to break this bond will and should face the full, force and effect of our community, ancestors, and African Gods.

6. Forming Guerilla Gardens and Seed Banks are  Critical to Food Sovereignty

        A. Guerilla gardens are necessary to guard against sabotage and/or legal manipulation by Monsanto type companies and interests. Their main purpose is to grow organic seeds for saving in Seed Banks.

        B. Farmers and Community gardeners must save organic seeds in order to ensure communities maintain free and unimpaired access to Non GMO foods. Corporate interests seek to dominate the food industry. Seed banks are a key factor against wanton domination and interference in the community's spiritual relationship with its food sources.

7. Unite and join the Global Movement against deforestation and pollution of water sources. 

        A. Hemp,  Bamboo and other natural products can be used to make most products that wood and petroleum are used for. Some research cites as many as 300 products at a minimum.

        B. Many of the worlds’ forested regions continue to house medicinal and nutritional food sources. As Stewards of the land and planet, it's our duty and responsibility to protect these regions and resources from human predators.

  C. Likewise we must also protect our oceans, seas, lakes, rivers, streams and waterways from pollution, as they are also sources of untold and unlimited nutrients for our Body Temples, therefore giving them Sacred value and worth. The collection of rain water is also a protected practice with proper regulation.  

8. Pan African Agriculture, Food Sovereignty, and Health Institutions and Movements should reflect policies, programs and practices which promote the maximum progressive and collective interests of African people.

           A. As a global community we must have policies and practices which clearly draw the role and relationship of agriculture, food sovereignty and health to each other. Each industry and system share an inter-dependency which should first, be expressed in policy formulation.

           B . A clear and concise definition of what we mean by food sovereignty is needed here. Food Sovereignty means, that African people, wherever we are, have the right and responsibility to control our food production, and that this right cannot be abridged by any alien force or power. As an African people, we reserve the right of Self Determination to assert our spiritual connectedness to the agricultural products we consume into our Body Temples. No alien can define this relationship for us, as this is a Sacred domain.

           C. Thus, we urge the NCOE to call for formation of Pan African mobilization efforts, institutes, research facilities, alliances, regulatory entities, farmers, unions, Coops, Integrative Medical Schools, and clinics, physician assistants and nursing schools, trade/commerce, and export/import entities, all of which subscribe to the above policies and practices in the Spirit of Maat, our unifying Spirituality and foundational principles.

  D. Though Agriculture, Food Sovereignty, and Health are independent industries, in the Pan African context, they form and inter-related whole. They, each, and together, contribute in significant ways to a system of Wellness, Prevention and Care which is grounded in African history, culture, and science. In our pursuit of a health and agricultural policy platform, it remains important to maintain cultural and historical continuity.

9. The Food Industry as a Wealth Builder
The Global Food Industry may be one if not the greatest wealth building industry in the world, at $30 Trillion per day. Even a modest market share in this industry could create wealth equal to or greater than most national budgets. As we begin to engage Africa in this global market, we must ask the question, what do we do with this wealth? In answer to this question, it is required that we, African people, begin to establish possibilities and priorities in terms of sustainable development needs and plan 5, 10 and 50 years in advance. We must determine what institutions and industries are needed today and in the near and distant future. We must educate and teach the kind and quality of values and ethics to our children which will allow for social development to keep pace with scientific and industrial innovation. Africa and African people must take the lead in such a movement, as few are even aware of the incongruities and dissonance which is created by such a confluence.

Food Sovereignty is the key link which allows us to do this. Herbs and food have traditionally been used for health purposes. In many African tribal groups, harvest festivals were and are a significant event of cultural and spiritual  nature. The Pan African holiday of Kwanzaa is based on such  a harvest celebration. We, as a global community, must formulate other relevant institutional structures which re-enforce these cultural and spiritual traditions. Our challenge today, is to ground our scientific advancement in these key areas, with the knowledge and wisdom of our Ancestors, and our daily social needs and aspirations.
If we are to look at Food Sovereignty from a scientific perspective, we must analyze several key elements, and then put together a global structure which allows African people assert their role and relevance in this global industry.
First, we must assess and value our land base, particularly on the continent, which as stated, has the potential to become the Breadbasket of the World. We must not allow industrial pollutants to contaminate our land base. We must use the latest scientific processes to ensure soil fertility at the highest level. We have scientists in the African Scientific Institute (ASI) which have developed such techniques. We need to employ them.
Second, we must ensure we diversify our agricultural production to include not only non gmo vegetable products for food, but also raw materials for textiles, such as flax, bamboo, hemp, cotton, etc. For those choosing to continue eating meat, we must have Halal, Free Range and Kosher meat production.
Third, we must develop the latest techniques in food processing as this is a key step in the food production chain, and the first after harvesting.
Fourth, is the expansive manufacturing processes of food, particularly as VAP, value added products. These would include flash freezing, freezing and other modalities depending on customer requests.
Fifth, we must have a sophisticated system of transport, whether by truck, ship, air, drones, etc.
Sixth, would be the system for retail distribution, such as markets, malls, restaurants, hotels, home delivery, and the use of online services.
Seventh, would be connecting to educational networks to educate our people on the value of eating non gmo foods, ensuring that we expand the market among our communities first, and then the larger society. This is critical, as the GMO marketeers have contaminated people's thinking for decades, not really caring for the health and economic risks it brings. We, in Cuppedia and CAP have come to reverse this process among our people and those who allow us to educate them pro-actively.
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