#afrikanist

[ganonjo666blasterdrawing]

Le nirvana est un monde psychedelique

Ganonjo

https://instagram.com/ganonjo?igshid=MmIzYWVlNDQ5Yg==

[linguistlist-blog]

FYI: Afrikanist*innentag 2025: Panel on Tense and Aspect in Berber (Amazigh) and Chadic

We invite interested speakers to submit abstracts for a panel on Tense and Aspect in Berber and Chadic, to be held at the upcoming Afrikanist*innentag from Wednesday 18 to Friday 20 June 2025 at the University of Vienna. This panel aims to bring together experts to share insights and advancements on this topic. The aim of this panel is to a) create and/or reinforce links between scholars interested in Berber and Chadic, in general, and Tense and Aspect in particular. It also seeks to broaden th http://dlvr.it/TGXvJB

[dukuzumurenyiphd]

Posted @withrepost • @tinaishematope Didn't finish my Sociology Degree and my family almost excommunicated me. Looking from the outside. I could be fronting for a certain Euro NGO as most of my peers are. My Spirit would have none of it and eye left. Truth is. Universities (especially here in Afrika) are battery farms that harvest Afrika's intellectually gifted minds for servitude in Euro institutions and businesses. Talent screening institutions that take Black people and uses them to service/uphold/maintain Euro economic cycle/dominion/White Supremacy. Education is a system of control. The same people who control the oppressive capitalist system for economic power play and the whole social system ever since slavery/colonial rule. Schools and universities are like a 12 step brainwash boot camp, where they Whitewash/brainwash you to belive what they want you to beLIEve. #knowthyself #knowledgeofself #knowledgeispower #riseup #wiseup #wakeup #panafrican #afrikanist #africaforafricans #stayafrikan #africa #afrika https://www.instagram.com/p/B3iXv4GD9Y-/?igshid=8ingv1dhtms2

[shamiyax3]

Racism- Shamiya Cotiere

1.Colonialism:

In the book it states  that colonialism became the centerpiece of European global economic activity, combining economic, military, and political control of people and places to fuel Europe’s economic expansion and enhance the European position in the emerging global economy.” Europeans constantly taking over countries, stealing resources, goods and taking people away from their culture still have a long lasting effect. Within the image above it's a tweet from one of my favorite Pan-Afrikanist speakers, he mentions how colonialism has an extreme effect on black peoples state of mind and self awareness; it has been limited due to colonialism and europeanization. Starting off from the Alantic slave trade which was detremetial throughout  black history , it has created a space of uncertainty and self belonging. Many black people only know their roots being an American and they are labeled as “African Americans”. Many arent aware of their truest roots has an individual before slavery. Due to imperalism, colonization and the aftermath of slavery. Not to mention this also has a strong hold on what we deemed to be beautiful- this is where colorism stems from, The idea that the more light skinned and loose textured hair as an individual  is beautiful, and the more melanin and coarser hair you have is not attractive or the lower end of the stick. This is one of the ideologies that Europeanization and colonialism has created and itt still put into practice in the black community.

2. Microaggression

In the book it mentions that mircoagression is “common, everyday verbal or behavioral indignities and slights that communicate hostile, derogatory, and negative messages about someone’s race, gender, sexual orientation, or religion.”  The link I have provided shows a video of a female who is ranting about a microaggression comment that black females constantly hear which is, “Is your hair real?” She starts off by saying how its “very rude, presumptuous and a microaggression”. Between the lines framing that certain question is predicated on the belief that black females can't grow or style their hair in an attractive manner. That we must need fake hair to do styles cause we are not capable of growing our hair out to a certain length. This is false . There are many examples of black females having long hair and having beautiful different types of textures. She ends the video with stating that, “this is not a question that your askin non black women or women of other races . “ This statement is very true because in society it seems that it's more believable that other races don't wear fake hair and are able to grow out their hair. This question is a microaggression cause it's only for a certain group of people-black women. 

3. Phenotype:

 In the book it states that it  refers to the way genes are expressed in an organism’s physical form (both visible and invisible) as a result of the interaction of its genotype with environmental factors, such as nutrition, disease, and stress but people so often categorize groups of people based of their physical form. The link I have provided shows a female who is breaking down the definition of exactly the context and the truest meaning of this particular word. Many others in social media are referring that phenotype is the opposite of something that is genetic which is not true. She questions, “ How many phenotypes does it take to put someone in a race category?... Are phenotypes more important than others?” Within these questions she addresses how wrong judging someone due to their phenotype is not just. She also mentions how the history of the American census was based off of the circumstances whether you were free or enslaved and people werent self reporting has slaves and it was done for you.” Meaning that phenotypes are just caterogrize which was made by the American system to determine different topics which leads to racial profiling, steroptpyes and the list goes on. 

4. White supremacy:

In the book it mentions that its the belief that nonwhites were biologically different, intellectually inferior, and not fully human in a spiritual sense. The video had started playing a previous clip of a white man stating that the “N word is just has bad has saying cracker”. Then it goes with another man explaining how these two words are not even close to being categorized and have the same effect and meaning. He states,” the word “cracker “was referenced to poor whites in shakespeare , and that the “N word” has resulted to more than 5,000 lynches of black people throughout American history and the word “cracker” has not.” He also states, how the N-word has lead to genocides and segregation, incarneation, and the list goes on and the word cracker cant relate to any of the topics he had mentioned. White supremacy is deeply rooted within  our school systems, policies, jobs, housing and the list goes on. It has equating 400 years of slavery and genocide of Black people to this gruesome word. 

5.  Whiteness:

“A culturally constructed concept originating in 1691 Virginia, designed to establish clear boundaries of who is white and who is not—a process central to the formation of U.S. racial stratification “the textbooks definition. Above shows a tweet by a social media user and he mentions Jeffery Dahmer, an American serial killer who is trending right now due to the Netflix series. Within the real case of this particular killer, he has experienced white privilege even with his trial and certain situation leading up to him being caught. This is a prime example how white people can get away with many things even with multiple murders and sexual abuse that other groups of color wouldn't have. With the judge stating that Jefferey “reminded of his grandson “ , steers away from the fact that he is an evil person when mentioning family, the judge was actually belittling his wrongdoings and looking at him has of a person of his own. This is wrong especially in a situation that is meant to be taken seriously and making sure that the person that is being convicted is being held responsible. White privilege allows white people to cheat the system no matter what the circumstances would be. 

6. Hypodescent-

In the book it mentions how hypodescent has been key to drawing and maintaining boundaries between the races since the days of slavery, when one single drop of “black blood”—that is, one African ancestor—constituted blackness. Hypo literally means “lower. With the image I had provided it's a tweet of a person mentioning that the hypodescent rule has been labeling people as just black even though one of your parents could be white or from a different race. This idea is from white supremacy that even though your half white you don't belong with that group anymore and you're automatically fully black. 

[baioafrikstan]

BAIO Mission Statement: 

 * Create a consensus, network and mobilize with Afrikan Centered Progressives, Black Nationalists and Neo Pan Afrikanists. 

 * Obtain a mandate from the descendants of the Trans-Atlantic Slave Trade scattered throughout the diaspora. 

 * Establish a nation state on the continent of Afrika as a base of operations and a land to call home for descendants of the Trans-Atlantic Slave trade. 

 * Develop successful and prosperous satellite communities (Afrikatowns) in any neighborhood, anywhere in the diaspora, where Black Afrikan people reside and dominate in numbers.

https://baioafrikstan.org/

[77725]

A Reality Check for Pan Afrikanists

A Reality Check for Pan Afrikanists

[isispoet-blog]

TUNE IN to the Speak Your Truth Show, Saturday 6 August @ 4-6pm (uk time) @ 4:30 I will be joined by my most excellent Brotha, Brother Leader Mbandaka, Spiritual Leader of the Alkebu-Lan Revivalist Movement , a Nationalist Pan-Afrikanist Liberation Movement.

Bro. Ldr Mbandaka, a seasoned activist & campaigner, is the author of MOSIAH Daily Affirmations and Education: An Afrikan-Centered Approach to Excellence. As part of his spiritual work he revives & conducts Afrikan modes of worship & life cycle blessings. He is the proud father of 4 & grandfather of 10.

Engaging Conversation

Eclectic Music

A Pan Afrikan Perspective

We love to hear from you so give us a call, WhatsApp or text us on +44730 541 7668 or leave your comments in the comment box.

http://www.feferitylondon.co.uk/feferity-radio/ https://m.mixcloud.com/Feferityradio/ Download Feferityradio App on iPhone

https://apps.apple.com/gb/app/feferity-radio-app/id1574339890 On android

https://play.google.com/store/apps/details?id=com.ibitway.feferity

#afrika

#africansprituality

#marcusgarvey #marcusmosiahgarvey #garvey #garveyite #blackstarline #racefirst

[blackpowerfrontsblog]

THE BLACK WORLD MUST NEVER FORGET SAMORA MOISES MACHEL, BY VELI MBELE, 8 DECEMBER, 2018

In her classic tune, 'Aluta Continua', the majestically graceful Warrior Queen, uMam’uZenzile Makeba sings:

My people, my people open your eyes

And answer the call of the drum

FRELIMO, FRELIMO,

Samora Machel, Samora Machel has come.

Maputo, Maputo home of the brave

Our nation will soon be as one.

FRELIMO, FRELIMO,

In South Africa a luta continua

Samora Machel, Samora Machel has won.

Mozambique a luta continua

A luta continua, continua, continua.

Through this tune, Mama Makeba poignantly captures the beauty, gallantry and heroism that is the great uBab'uSamora Moises Machel.Born on 29 September in 1933, in the village of Chilembene, Mozambique. Machel was raised by parents who were forced to grow cotton by the Portuguese invaders, after they had dispossessed his family of their farm land.

As a result, his relatives were forced to go and work in the mines in neighbouring South Africa, where his brother later died in what was reported as a ‘mining accident’. Machel went to a catholic school and later studied to become a nurse.

While a nursing student, he became attracted to the philosophy of Marxism. This inspired him to protest against the disparities in the wages of Black and white nurses and the general poor medical treatment that ordinary people were getting.

Expressing his disgust with these injustices, in an interview, he asserted that “…the rich man's dog gets more in the way of vaccination, medicine and medical care than do the workers upon whom the rich man's wealth is built."

Unsurprisingly, he then went on to join the Front for the Liberation of Mozambique or FRELIMO, in 1962. By joining FRELIMO, Machel was not doing anything unusual. Before him, his grandparents and great-grandparents were involved in the resistance against Portuguese invasion of Mozambique.

It is therefore no exaggeration to say that resistance, rebellion and revolution ran through Machel’s veins.After receiving military training in several Afrikan countries, Machel led various guerrilla campaigns against Portuguese invasion of Mozambique.

His experience and prowess on the battle failed led to him becoming one of the most astute military strategists of his generation and eventually ascending to the position of commander and chief of the armed wing of FRELIMO.

It was under Machel’s leadership that the Portuguese invaders were forced to leave Mozambique in 1974 and victory was declared. A new Black revolutionary government was installed in June 1975, with Machel as its first president.

It is this victory over Portuguese invasion that inspired the Black Consciousness Movement ( SASO to be exact) in the white-criminal settler-colony referred to as South Africa, to organise what was called ‘VIVA FRELIMO Rallies’.

These rallies were essentially an act of rebellion against settler invasion in South Africa and other parts of Afrika, but they were also SASO’s way of reminding Black people in South Africa of the connectedness of their struggle to that of Black people in Afrika and other parts of the world.

For daring to openly celebrate the defeat of Portuguese invasion in Mozambique- the South African settler-colonial regime arrested Black Consciousness leaders such as Muntu Myeza, Zithulele Cindi, Pandelani Nefolovhodwe, Nchaupe Aubrey Mokoape, Saths Cooper, Nkwenkwe Nkomo, Kabarone ‘KK” Sedibe, Striny Moodley ( MHSRIP) and yes, believe it or not, Mosioua ‘Terror’ Lekota.

At the time of their arrest, many of them were in their twenties and were sentenced to long prison terms in the dungeon named Robben Island by the European invaders.

Upon taking power, Machel’s government instituted far-reaching social changes in the areas of economic ownership, health care and education. And because he was a pan afrikanist in word and in deed, Machel also used his government to provide military and other forms of support to the liberation armies of Black people in the neighbouring settler states of Rhodesia and South Africa.

In reaction to Machel’s support for revolutionary movements in these states, the racist-settler-minority regimes of Rhodesia and South Africa combined their resources to create and bolster a ruthless-deadly-anti-Black-counter-revolution force called RENAMO.

RENAMO went on a vicious campaign to undo all the social changes that had been introduced by the FRELIMO government. Part of REMANO’s campaign included bombing critical road infrastructure, hospitals, schools and even killing ordinary Black people in Mozambique.

This counter-revolutionary programme was carried out with the full knowledge and support of people like P.W Botha, Pik Botha, Magnus Malan, Constand Viljoen ( all of whom have never been held accountable for the atrocities they committed against thousands of Black in South Africa and other parts of Afrika).

Remember, with similar consequences for Black people in Angola, the same generals of the apartheid regime gave similar support to another anti-Black-counter-revolutionary project called UNITA ( under Jonas Savimbi).

At this stage, it became increasingly clear that, the very existence of the Black FRELIMO government, under Machel, posed a serious threat to the persistence and sustainability of the project of white-western imperialism in Afrika, and in particularly, in Southern Africa.

On October 19, 1986, on his way back from an international meeting in Zambia, Machel’s Russian-made Tupolev Tu-134 aircraft crashed in the Lebombo Mountains, near Mbuzini, Mpumalanga province. There were over 30 people on board and only 9 survived. Machel and 24 others died, this includes some of his ministers and civil servants.

There are many theories to his death. I align myself with the theory that says he was killed by a combination of agents of apartheid South Africa’s intelligence, working with some puppet Afrikan leaders and foreign intelligencies.

The growing stature and influence of Machel in the region and his close ties to communist Russia, Cuba and Warriors like Thomas Sankara, was a geo-political nightmare for the British and AmeriKKKan led project of western imperialism in Afrika- so the permanent elimination of Machel was of great benefit to western imperialism.

Besides they had already assassinated many Afrikan revolutionaries, who like him were not prepared to kneel at the feet of the white man. These are Afrikan revolutionaries like Patrice Lumumba, Amilca Cabral and his own FRELIMO comrade, Eduardo Chivambo Mondlane.

It is also important to note that, 13 days before Machel’s assassination, soldiers of the apartheid South African Defence Force (SADF) were injured by land mines near the very spot where his plane later crushed. In reaction, the chief of SADF , general Magnus Malan issued a direct threat to Machel and indicated there will be consequences for this.

This year 19 October, marked the 32nd anniversary of the assassination of this great Warrior of our race. This interestingly coincides with the 41st anniversary of the banning of 17 Black Consciousness organisations in South Africa, by the illegitimate-white settler-colonial regime of BJ Vorster in October,1977 (a month after the same regime had brutally murdered the BCM's principal leader, uBab'uBantu Biko).

The decision to ban these BC organisations was carried out by the same apartheid minister of (in) justice, Jimmy Kruger who 3 years earlier, in 1974, administered the apartheid state's ban of the BCM’s VIVA FRELIMO rallies.This is how important and connected Samora Machel and the Black people of Mozambique are to the Black people of South Africa.

At a recent commemoration of Machel's assassination, a spokesperson of the government of Mozambique indicated that the investigation into Machel's murder is on-going. Whatever happens, the truth about who killed this great Warrior of our race, must be uncovered, no matter how long it takes.

It is a pity that la nja uPik Botha died before he and the other remaining generals of the bloodthirsty-anti-Black apartheid machinery could tell us who actually killed Machel.Samora Machel lived and died for all Black people, regardless of where they may be in the world.

For this reason, the Black world must ensure that his name is never forgotten. Where possible, we should name our children and grandchildren after him and others like him.

Most importantly, Machel’s life and example will assume even greater meaning if we internalise his immortal wisdom when he said “Your life continues in those who continue the revolution.” Samora Machel lives!

#BlackPowerOrDeath

#SamoraMachelLives

Camagu!

[korrektheiten]

Aggressive PseudowissenschaftDas Zerstörungswerk der Postkolonialisten

JF: In Europa treten die Postkolonialisten aggressiv auf und fordern offen die Zerstörung der „weißen“ Kultur. Währenddessen zeigt sich in Afrika, daß auch Jahrzehnte nach dem Ende der weißen Kolonialherrschaft der Kontinent nicht zur Ruhe kommt. Der Afrikanist Bernard Lugan bietet in seinem neuen Buch eine schonungslose Bestandsaufnahme. Dieser Beitrag Aggressive Pseudowissenschaft Das Zerstörungswerk der Postkolonialisten wurde veröffentlich auf JUNGE FREIHEIT. http://dlvr.it/S3N2NC

[mk-moeketsi]

Re-Writing Sobukwe: The Importance of Archive, Writing and Telling Our Own Stories. – MK Moeketsi

“There is a quest for the negro, the negro is in demand, one cannot get along without him, he is needed, but only if he is made palatable in a certain way.”

For a human being to be locked in a prison inside a prison that person needs to have seriously transgressed. One quickly thinks rape, murder, or even cannibalism. This was not the case when Robert Mangaliso Sobukwe was subjected to solitary confinement in Robben Island. He was arrested for fighting against a system that refused to recognize Black people as human beings in their country of birth. The arrest of Sobukwe follows the Sharpeville massacre which took place on the 21 of March where the apartheid government brutally murdered 69 Black people. This mass slaughter was a testament of how the white government saw Blacks as nothing but fungible bodies that could be shot and disposed at whim. It is this kind of injustice that Mangaliso Sobukwe dedicated his entire life to fighting.

Robert Sobukwe was no ordinary kaffir. He was subversive in a manner that the apartheid authorities had never seen before. He scared the oppressor, not because he had nappy hair or an unkempt beard but because he could speak to the hearts of the people. Not through rhetoric and empty promises like the present day politicians who take advantage of the spiritual and economic bankruptcy of the people. But he could speak to them because he was one with them, shared their struggles and sought solutions from them. He inspired confidence and bravery amongst Black people who were constantly terrorized by an apartheid system. He became such a threat to the status quo that at the end of his sentence parliament enacted a law which became known as the ‘Sobukwe Clause’. This clause empowered the Minister of Justice to prolong the detention of any political prisoner. Sobukwe was returned to Robben Island where he was detained for a further six years.

Today there is no existing archive which gives a detailed account of Sobukwe’s body of work except for a collection of a few speeches and biographical accounts by those who were close to him. This is not because Sobukwe had not written or was not working on ideas. He was a man of ideas and intellect so much that he became known as Prof even before he obtained a doctorate. He was also part of a tradition of pan-Afrikanist intellectuals such as Nkwame Nkrumah and Julius Nyerere. The missing archive is not because he was not popular and influential enough in South African politics. During the 60’s the PAC, which was led by him, became the most dangerous (to the apartheid government) social formation in the country. This is why they were able to mobilize thousands of people to a protest on the 21st of March 1960, the day now celebrated as human rights day. There are various speculations around the disappearance of Sobukwe’s archive. Others claim that the apartheid government deliberately ensured that no traces of his ideas survive because of the potentiality they possessed, the potentiality to spark the worst nightmare for the government of the time. The liberation of all black people in South Africa and Africa.

Under these conditions we have no choice but to create a hypothetical Sobukwe. We ought to recreate a Sobukwe using our imaginations to ensure that his ideas do not die and they remain relevant to our present struggles. We have a responsibility to ensure that his name and what he stood for endures in our collective memory. Through Sobukwe we are invited to take seriously the responsibility of documenting our experiences. His life reminds us of the importance of fiction, theory and praxis in order to reinvent the past and allow it to feed our future. There might be a dearth of stories about Sobukwe but it is this very dearth that becomes a powerful lesson to us. The pages of history must never be left blank. If we do those who seek to oppress us will fill them with distortions. The erasure of Sobukwe is part of a history of the erasure of radical black voices and narrative. It is therefore important for us to re-write ourselves into history and at the same time record our present struggles. The ‘importance of telling our own stories’.

[rashaentertainment]

Necessary Blackness Ep. 48 Marcus Garvey vs A. Philip Randolph

  In this episode of Necessary Blackness Podcast, we celebrate the work and legacy of Marcus Garvey. We explore the longstanding disagreement in ideologies of Marcus Garvey the Pan-Afrikanist vs A. Phillip Randolph the Socialist.

W. E. B. Du Bois, and A. Philip Randolph and several other leaders were quite critical of Garvey, whose objectives they found unrealistic, ridiculous, and full of…

[zamamthunzi]

In search of the missing Robert Mangaliso Sobukwe Not all nostalgia is reactionary. 27 February Sobukwe Month

There is a great persuasive rhetoric at the heart of South African grandstanding mainstream politics that constantly neglects the politics,contributions and the legacy of Sobukwe. It seems that people are interested in using his legacy for political relevance and to maintain their populist agenda, he is remembered, in a few street names and recently by the renaming of university buildings that have no significance as they do not honour Sobukwe,but for some Sobukwe and his ideas,refuse to be removed from the fabric of everyday consciousness,as though their ghostly presence haunts our political conscious.

We have recently seen this with the rise of the Pan-Afrikanist Student Movement of Azania(PASMA) which is a student chapter of the PAC a liberation movement Sobukwe was the founding President of in its inception in 1959,Even students not affiliated with the revolutionary student vanguard were swayed in the direction of  Sobukwe ideas. A contemporary resonance of the complexity of what political identity means these days in South Africa is to be found in many of the popstars of the #Fallist movements, who, while some claim to (still) be ANC members and some being in the DA and EFF who clearly misrepresent Sobukwe, also call themselves Africanist, and espouse a black consciousness. Recent graffiti on university campuses has championed Sobukwe, Biko, and Fanon mainly, and not ANC “struggle heroes”.

A final reason for Sobukwe’s political exclusion might have something do with the lack of moral fibre of the young student activits,Athabile Nonxuba former Chairperson of UCT PASMA repeatedly quoted Sobukwe on his view :“We must be the embodiment of our people's aspirations.”To emphasis against the reckless lifestyle of today's “revolutionaries”.He also speaks of how Sobukwe spent a whole year not talking to Biko due to Biko's ill ways.Sobukwe was a man of immense moral integrity. So a “return” to Sobukwe would take us back to time of ethical leadership, and where most political leaders seemed incorruptible. So it seems not all nostalgia is reactionary!

The reasons for the repression of Sobukwe in the political history of South Africa, both in the political and psychoanalytic sense of the term, need to be explored at length if we are to understand the persistence of his exclusion for the political mainstream and the parliamentarian elite. However, in the meantime, it is worth briefly suggesting some reasons for this “political misappropriation”. Clearly one of the main reasons has to do with the political dominance of the ANC and their concern, to put mildly, of writing the history of South Africa’s struggle for freedom against racial oppression as all their own doing. This is a triumphalist history that does not easily tolerate contending views. South Africa has never been kind to  Sobukwe. The magnitude of his deeds and beliefs is largely ignored. The ANC in government has done much to airbrush him out of the freedom struggle. He is seldom referred to.

Another more complex consideration is the struggle over political ideas, and hence the ANC and EFF hegemonic Charterist position versus the Africanist position of Sobukwe.With differing positions regarding what it means politically to be an African.While it is understandable, even if not acceptable, that Robert Sobukwe has been“forgotten” as a political figure in South Africa’s struggle for freedom, what is more puzzling is why his supporters, then and now, and intellectuals with an interest in the political history of South Africa have not kept the name, ideas, and work of Sobukwe alive. We are still in search of not only his voice but his politics and legacy. Sobukwe is for us all.

Sobukwe Lives!!

Izwe Lethu

[isispoet-blog]

Africa Day 2021 | Tuesday, May 25th @12:30 PM to 2:00 PM (ET) Join us on Tuesday for a virtual intercontinental celebration and conversation on the humanity of Black people of African Descent hosted by the Community Healing Network. Featured Speakers: Isis Amlak is an Afrikan Womanist Warrior, Activist, Advocate, Change-maker, Curator, Leader, Organiser, Pan AfriKanist, Poet & Radio Presenter. Esther Mamadou works with African immigrants. Camille Parker is working to end racist caricatures. Modi Ntambwe is a community organizer seeking to connect people of African descent across Europe. Modupe Lala is a Community Organizer, PanAfrican feminist activist (ADEFRA), and a writer. Online Instructions: Url: http://us02web.zoom.us/meeting/register/tZAsdO-srDgsHNeDFlIoelVLKFHAAW5APDxE #africanliberation #africanliberationday #afrika #africanwomen https://www.instagram.com/p/CPLTL0Uhx35/?utm_medium=tumblr

[donewithcapitalistfrayers]

Ultimately, the struggle is a matter of the proletarians' relationship to the means and mode of production. It is a matter of how will revolutionaries wrestle control of the wealth of the world from the control of international capitalists, and put it in the control of the international proletariat. The redistribution of the world's wealth is the ideal of the revolution internationally, and fundamental to this development is having the working class understand their relationship to the means and mode of production. Within this (r)evolutionary process is the struggle to understand the dynamics of a revolutionary nationalism, cultural imperialism, and revolutionary democracy as opposed to plutocracy and bourgeoisie democracy, and building revolutionary Pan-Afrikan communalism in opposition to capitalism-imperialism. Revolutionaries generally agree on the nature of their people's oppression and adequately identify the enemies of the oppressed. Often revolutionaries find themselves confronting and combating different aspects of oppression, in accord with the given reality of people's suffering at the time. Yet, it is always important for the most developed revolutionary groups to be in the vanguard, providing leadership to the less developed. This leadership includes political analysis and direction, as well as action that serves to expose and broaden the contradictions between the international bourgeois class and the international proletariat. In many ways, this is done by combating opportunism, liberalism, revisionism, and continuously presenting unyielding Pan-Afrikanist political positions. Pan-Afrikan revolutionary politics must be inclusive, rather than exclusive. Although Pan-Afrikan revolutionary politics delve into the philosophical and theoretical dialectics of struggle, they must guard against speaking to the oppressed and disenfranchised from a position of elitism, rather than in the people's own language. They should at all times provide leadership that serves the immediate needs of the poor and oppressed. The level of mistrust that people in general have toward leftists is due in part to the failure of leftists to embrace the demands of the oppressed. The Pan-Afrikan revolutionaries cannot impose its ideas and demands of government on the people; it is the responsibility of the Pan-Afrikan revolutionaries to give credibility to the demands of the people, and in this way empower the people.

Jalil Muntaqim