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An agitated mind and an impure heart are obstacles to spiritual growth. The practice of Ma’at leads to mental ease and purity of heart. These precepts of Ma’at (popularly known as The Negative Confessions), are declarations of purity that come from the ancient Kemetic (ancient Egyptian) wisdom text, Book of the Coming Forth by Day (popularly known as The Book of the Dead), written by the enlightened sages of ancient Kemet. Cosmic consciousness and mystical experience are the rewards for those who follow the path of Ma’at and spread righteousness throughout the world. After death, your soul will stand in the Great Hall of Ma’at. Anubis will weigh your heart against the feather of Ma’at. Those whose heart is heavy with iniquity will be devoured the beast Ammit, tormented and returned to the profane world. Those whose heart is light will join with Ausar (Osiris). Learn these virtuous guidelines for virtuous living so that you will be able to recite them when you stand before the forty-two judges in the Great Hall.

1. I have not done evil.
2. I have not been a coward.
3. I have not raped or molested.
4. I have not stolen.
5. I have not murdered.
6. I have not defrauded the temple.
7. I have not been deceitful toward allies, leaders, family or friends.
8. I have not been sacrilegious in thought or deed.
9. I have not lied to those who deserve the truth.
10. I have not deprived the less fortunate.
11. I have not uttered evil words.
12. I have not attacked the righteous.
13. I have not turned away from natural procreation.
14. I have not become overcome with anguish or grief.
15. I have not harmed the land or the animals thereon.
16. I have not spied against the people.
17. I have not spoken against the sacred teachings.
18. I have not been undisciplined.
19. I have not been an adulterer, homosexual or child molester.
20. I have not harmed myself.
21. I have not violated sacred times.
22. I have not allowed myself to be abused.
23. I have not surrendered to the enemy.
24. I have not stopped my ears from the words of right and wrong.
25. I have not been disobedient.
26. I have not presented a false image of myself to loved ones.
27. I have not lain with a child, animal, an enemy of my people, or others of my sex.
28. I have not used ignorance to confront the ignorant.
29. I have not abused children, the elderly, the infirmed, or my spouse.
30. I have not been lazy.
31. I have not been impatient.
32. I have not deviated from the teachings.
33. I have not multiplied my speech overmuch.
34. I have not pondered evil, impure or harmful thoughts.
35. I have not betrayed my leaders or my people.
36. I have not fouled the water.
37. I have not been contemptuous or patronizing.
38. I have not been passive.
39. I have not been arrogant or boastful.
40. I have not been self-serving.
41. I have not been greedy.
42. I have not given in to my lower nature.

The ultimate goal of reuniting with the SOURCE, the GRAND ANCESTOR, the LIVING MIND, the ALL is only possible when you live a life on Earth guided by these forty-two declarations of virtue. Meditation, reflection, participation and daily utterances of these words of power will gradually replace old negative impressions and ideas, expand your consciousness, and lead to enlightenment.

Diop has noted that because of the simultaneous concentration of energy sources and raw materials, that there are eight natural zones for industrial development in Africa.

1) Zaire River Basin

The Zaire River Basin contains almost two-thirds of the world’s hydraulic energy. It has the potential to become the leading industrial region in Africa. This energy will be complemented by the raw materials in neighboring territories. Materials such as coal, iron, chromium, manganese, silver, industrial diamonds, gold, uranium and other abundant minerals in this region. Also, a national fishing industry could flourish on the abundant fresh water fish all along the African coast.

2) Gulf of Benin Region

The region between Benin and Cameroon also has the potential to become a major industrial center. Nigeria has a large hydraulic reserve as well as oil. Cameroon produces uranium, tin and gold.

3) Ghana and Cote D’ivoire

Together, these countries have 25 billion kilowatt-hours in energy reserves, and “account for more than half of the world’s production of cacao.”

4) Guinea, Sierra Leone, Liberia

This metallurgical region has a future in the automotive and aerospace industries. This region also has large reserves of hydraulic energy, iron ore, bauxite, industrial diamonds, uranium, oil palms and fruit canneries.

5) Tropical Zone (Senegal, Mali, Niger)

These supposedly energy deficient regions are quite capable of setting up powerful industries in textiles, dyes, cement, oil seeds, fishing, wood chemistry, rice, and cattle.

6) Nilotic Sudan, Great Lakes, Ethiopia

The Nile provides this very large region with its principal reserve energy source. Corresponding industries can be set up around the growing of cotton, sugar cane, hemp, sisal, oil palms and coconut trees.

7) Zambezi River Basin

This region has large hydraulic reserves; Africa’s largest reserve of coal in Wankie, Zimbabwe; uranium deposits and vanadium deposits.

8) South Africa

Already industrialized, South Africa is rich in gold, diamonds, coal, uranium, thorium, wool, and oil from the Kalahari Desert.

It would be pointless to build a federated state, that would make Africa’s potential for economic and industrial growth a reality, without the muscle to protect it. The federation will need a defense force capable of defending it against the predators who have become accustomed to taking whatever they want from Africa. Indeed, the establishment of the federation’s military-industrial complex is not only a practical reality, but another area of growth that will provide employment for thousands.

 Diop believes that a political union must precede an economic union, and for this to happen political leaders must be willing to set aside their selfish interests. The problem with this sequence is that it relies too heavily on heads of state to do the right thing: Which they won’t. The burden, then, is on the people. They must provide their respective leaders with the right incentives: Either pursue confederation or be removed from office! This has to be a grassroots effort. The people themselves will have to be highly motivated to take such a stand. This is why I believe that there must be a sociocultural, philosophical, psychospiritual union before anything else can happen. Out of this, a new “conscientious commerce” will develop. And from there it will be a natural step to create a new political reality to leverage the power that will come from an African economy controlled entirely by African people. Every effort must be made to organize locally for the express purpose of reconnecting African people along these lines: But, not just in Africa, throughout the Diaspora as well. We have to start seeing ourselves as a global people, and require everyone to contribute to the greater good.

The Customs Union of Central African States, the Economic Organization of North Africa, and the West African Economic Community are but a few of the failed attempts at African unity. These were attempts by the nations involved to reap the benefits of economic cooperation without first creating a political union. Diop’s position is that political unity must preceed attempts at economic unity.

This means that all parties involved in attempts at confederation must be prepared to sacrifice their national sovereignty in order to make the union binding and irreversible. None of the failed groupings of the past required that members surrender even a portion of their sovereignty. Consequently, whenever anyone was dissatisfied with anything, they could just up and walk away, causing the union to crumble. The selfish interests of governing bodies must be set aside for the goal of achieving political unity. Diop explains that the selfish interests of heads of state who want to reap the personal rewards of economic cooperation are blind to the fact that before an attempt can be made to form a union, a national political organization to which all members are subordinate and bound must be created first. This requires a surrender of sovereignty, and is what makes the federated structure irreversible. Diop says that within a federation, political borders would be mere administrative lines, and that disagreements that pitted one nation against another would be inconceivable. This is particularly important because political stability is an absolute prerequsite for economic growth.

Energy

The energy resources of Africa are enormous.  Africa leads the world in hydraulic energy. Almost 90% of the world reserves of hydraulic energy is located in underdeveloped regions. Africa represents about 50% of total world resources with its thousands of billions of kilowatt-hours. The Zaire river itself holds more than 600 billion kilowatt-hours of annual reserves. Atomic energy is already being used in some areas of industry, such as nuclear powered submarines. There will undoubtedly be more uses for it in the future. This bodes well for Africa (potentially), because there is a wealth of uranium on the continent. Most uranium is concentrated in Zaire and South Africa. However, it can also be found in Uganda, Nigeria, Cameroon, Ethiopia, Ghana, Zambia, Mozambique and the Sahara. Unlike hydroelectric or solar power, uranium is an ore. Therefore, it can be mined right out of the continent if African people do not guard it! Senegal uses wind energy to irrigate the soil and supply water to cattle in semiarid regions. The Cape region and the entire west African coast could be equipped with huge windmills to take advantage of the trade winds.

For centuries, for millennia, Africa has been the victim of aggression. The continent and its people have had to endure incessant invasions, an inhuman trade in African humanity, colonialism, cultural aggression, and the depletion of their natural resources and mineral wealth. There exists today a neo-colonial state of affairs whereby supposedly independent African nations are still politically and economically serving their “former” colonial masters. In fact, these imperial powers will without hesitation flex their military muscle in Africa whenever they feel their political or commercial interests are threatened by revolutionary elements. Although, in recent times, they have found it more cost efficient, not to mention more politically correct, to fund and supply weapons to their black lackeys who will do their bidding for them.

This phenomenon is facilitated by commonwealth (protectorate) nations who allow the colonial powers to maintain military contingents within their borders. What kind of madness is this? How many African nations have military bases in America, France or Britain?

This post was motivated by Cheikh Anta Diop’s Black Africa: The Economic and Cultural Basis for a Federated State. He reveals, provided national borders are dissolved, that Africa has the natural resources necessary to take care of itself. And African resources should be used for African people rather than to feed the economies of Europe and America (and increasingly, China).

Diop relates that the Shinrolowbe mines in Zaire are empty today because Belgian-American interests, anticipating the instability that would prevail in the colonies after the second world war, mined all of the uranium of the then Belgian Congo in less than ten years and stockpiled it in Belgium. This uranium was used in the Nagasaki and Hiroshima bombs, an event that killed as many as a quarter of a million Japanese.

Resource theft in Africa has been the norm rather than the exception, and with devastating consequences. The slave trade and colonialism have had the effect of depopulating the continent, denuding the land which leads to famine, creating political instability and incessant warfare, hopelessness, poverty, debt and dependence. The current neo-colonial state maintains these trends so that African people don’t have the energy, industry and resources to empower themselves and cut of the flow of milk and honey to Europe and America.

The formation of an African federated state is the only way to permanently put an end to the exploitation of Africa and African people. A federation is a consensual union of states subordinate to a central governing authority. The political, economic and military union of African states would make the continent, as well as the Diaspora, a world power to be reckoned with. African people would have a role in world affairs reminiscent of the glory days of Kemet (ancient Egypt). Only a confederation could carry out the massive coordination necessary to pool the vast resources of Africa for the good of all the people. Additionally, Africa would be able to defend herself from the aggression which has been such a part of her history over the past four thousand years.

Frances Cress Welsing helps us to understand the “Cress Theory of Color Confrontation” in her groundbreaking book The Isis Papers: The Keys to the Colors. She explains racism (white supremacy) and its roots.

Definition of racism (white supremacy). White supremacy is a “global power system of mass oppression”: A war against people of color in general, Blacks in particular. There is no individual who is the head racist, or leader of all white supremacists thus making it difficult to nail down its locus of power (one of its greatest strengths). Racism (white supremacy) functions on an elite level and on a mass level. Like a massive bureaucracy, white power is wielded by a network of powerful and influential individuals and institutions linked together by the common goal of dominating the world’s people of color, especially Blacks, in order to ensure white genetic survival. This elite, which comes from the government, the military, big business and an assortment of secret societies, are responsible for formulating the strategy, tactics, objectives, and philosophical justifications necessary to achieve their goal.

Racism, however, is not confined to a cultural elite; “it is a universally operating ‘system’ of white supremacy and domination in which the majority of the world’s white people participate.” As a system of thought, speech and action, it (racism, racial prejudice) influences everything they do. Racism is a cultural prerogative handed down either consciously or unconsciously from generation to generation.  White supremacy, as the term suggests, refers to a system of domination. Domination is a consequence of power. White power, when exercised among white people, is perfectly legitimate. When exercised among non-white people, it is white supremacy and thus illegitimate.

Racism (white supremacy) is not a theoretical concept. It is an actual, existing way of life and way of governance. Like a total weapons system designed to attack the enemy from any and all directions and in a variety of ways, white supremacy attacks every area of people activity: Education, economics, entertainment labor, law, politics, religion, sex and war. These areas of people activity were first enumerated by Neely Fuller in The United Independent Compensatory Code/System/Concept.

Purpose/Roots of  Racism(White Supremacy). The root of racism is fear: fear of white genetic annihilation. Europeans are mutants (not like the X-Men). Their existence is a consequence of  genetic mutation and environmental adaptation. Albinism is a genetic defect that impairs the production of melanin, the genetic substance that gives color to hair, eyes and skin. Welsing believes that African albinos, rejected by their parents, alienated from their communities and sensitive to the African sun, were forced to migrate northward to Europe. Interbreeding amongst the exiles led to the birth of the European (white) race.

To broaden the discussion of European origins, we should also include Cheikh Anta Diop’s theory on the issue. In Civilization or Barbarism: An Authentic Anthropology, Diop explains that early African migrants were the first Europeans (dubbed Grimaldi Man),  40,000 years ago. Approximately 20,000 years ago appeared the Cro-Magnon Man, ancestor of modern-day whites. “He is probably the result of a mutation from the Grimaldi [Man] due to an existence of 20,000 years in the excessively cold climate of Europe at the end of the last glaciation [ice age].”

As a race, Europeans (whites) are a numerical minority in the world ( a reality exacerbated by their declining birth rate). People of color represent the overwhelming majority of the world’s nearly seven billion inhabitants. The creators of racism — who have been the historical enemy of the majority of the world’s population — are aware of this numerical imbalance, and are undoubtedly uneasy about it. This unease can be seen in their tireless efforts to project themselves as angelic, evolved beings (e.g. in “white-savior” movies, adopting black children, and philanthropy), their consistent denial of the persistent and pervasive nature of racism today, their constant downplaying of the horrors of centuries of white-on-black violence and its indelible impact on black people (most often the oppression of Blacks is trivialized by ignoring the subject altogether, or constantly comparing it to the homosexual agenda), and their never-ending obsession with creating more destructive weapons. Whether consciously or subconsciously, the “revenge factor” is definitely on the minds of the white world.

The “skin-pigmented global majority is genetically dominant to the genetically recessive whites, and genetically they can annihilate the whites.” This means that whenever white and non-white mix, the offspring will always be a person of color. It also means that two Blacks can produce white (albino), but whites can never produce black. Indeed, it is pretty much common knowledge today that every race on Earth is a product of the original African stock.

This realty, coupled with the fact that only men can force sex on women, is responsible for a great deal of the anxiety of racism. It has led to persistent attacks on black male sexuality: Lynchings often culminated in castration; to this day there is amongst whites a obsessive fascination with the black male genitalia (although Welsing reveals that it is not the size of the black penis and testicles that actually frightens the white male. They are merely symbols of the real threat — the genetic material within); racial stereotypes were created of black men as crazed, wild-eyed rapists of white women (who, by the way, have been abused more by the white man than by anyone else), even though it has been the white man who has been the violator and sexual exploiter of black women; the promotion of homosexuality in the black community; using books, movies and other propaganda tools to encourage black women to turn away from black men and to embrace white men.

This fear of white genetic annihilation is also responsible for genocidal campaigns against people of color, Blacks in particular (e.g. the conquest of the Americas, European invasions of Africa, India and Australia, biological weapons, the funneling of guns and drugs into black communities, and funding and supplying the internecine warfare in Africa and Haiti). Keep in mind also that whites like to promote abortion and contraception to people of color while they look for surrogate mothers (some of whom are black, and some of these, because of their immigration status, are pressured into it by their white employer ), in vitro fertilization, artificial insemination, or as the Russians did, set aside a day specifically to make babies.

http://abcnews.go.com/GMA/story?id=3590764

Understanding the pathology of racism (white supremacy) is the first step to defeating it. People of color must close ranks and refuse to die.

Over the years, there have been many programs and “solutions” put forth to address the problems of the black community. Regardless of the metric used to measure success, they have all been dismal failures. Part of the reason for these failures is misidentification of the problem. The problems are identified as drug addiction, drug peddling, prostitution, teenage pregnancy, academic failure, poor health, crime, etcetera. These are not the problems, they are the symptoms of the problems.

The real issue is external and internal. On the one hand, the cultural elite, the powers that be, orchestrate and maintain these conditions in the black community so that African people can be continually exploited, and so that they never pose a threat to white hegemony through effective organization. The external problem is white supremacy.

The internal issue, which is what this post will address, is the destruction of our cultural-historical consciousness; the memory of who we are as a culturally distinct people. Without it, we have become cultural mutants. We have been transformed, against our will, from something beautiful into something hideous. A once proud and independent people, we called ourselves names like Yoruba, Igbo, Ashanti, Ewe, Fulani, Mandingo, Hausa, Dogon and Fulani — names of a culturally conscious people that we gave to ourselves. Now, stripped of our cultural identity, we call ourselves by the names our enemy calls us by: bitches, hoes, pimps, thugs, colored, coon, Negro and nigger. People think and behave in ways that are consistent with the names they use to identify themselves.

The destruction of our consciousness can be traced back to the slave trade where it all began. The obliteration of African cultural traditions and all of the ideas, attitudes and beliefs that go with them was not incidental. This crime — involuntary behavior modification — didn’t happen overnight either: It was systematic, and it took generations. 

In order to facilitate the control of captive Africans, the institution of slavery developed techniques designed to subvert and erode feelings of kinship, moral beliefs, and a sense of self-worth. Simultaneously, feelings of dependence, fear, and reverence for the white man and his institutions were cultivated in African people.

Some of the methods used to undermine the African’s quest for freedom included grouping together people who spoke different languages to hinder communication; Brutality, murder, and torture — daily occurences on the plantation — were routinely meted out for the slightest infraction, real or imagined; Women and girls were regularly raped and made into concubines; Africans who sold out their own people were rewarded for their treason, a tried and tested strategy of divide and conquer out of which white supremacy continues to get great mileage out of today; Religion was (is) used to convince African people that meek acceptance of their oppression would ultimately guarantee them a place in heaven, that their lot in life is preordained, and that the white man is God.

The result of these and many other nefarious techniques included replacing feelings of family and oneness with distrust and contempt, replacing traditional values with the perverse values of the dominant society, and replacing feelings of pride and self-love with feelings of shame and worthlessness. The consequences of this profound and terrible alteration of the African psyche can be seen amongst black people around the world today.

The assault on the African’s cultural-historical consciousness was only as successful as it was because of the near total control slavers exercised over the lives/environment of their captives. Over time, captive Africans became dependent on slavers, their enemies, for food, clothing, shelter and direction of their daily activities. Inevitably, intangibles such as values, self-esteem and spiritual guidance were determined by the white community as well. Slavers came to realize that affecting the psychological development of a people requires great  control of their environment.

If the hold of Willie Lynch is ever to be broken, culturally conscious black people must control the environment of black children. To counter the negative influences of the white world, black children need to be reared and educated in a culturally relevant environment. An environment in which they and their people will be validated. Black children need a place where they can go and learn to love their history, their heritage and their heroes instead of those of the European. 

Community commitment will not be taught to our children by whites — the controllers of every major institution in this country. Racial loyalty will not be taught to our children by whites. They want our children to worship them; to serve them. This is why black children are indoctrinated from birth to pledge their allegiance to whites (white power), and not to the empowerment of their own people — nor should they. That is our job. Only fools sit around (or march around) waiting and begging their enemy to do for them what they should be doing for themselves!

 Ultimately, every institution through which African children pass — family, school, places of worship, etc. — must be controlled by African people. This is an ambitious objective. But those who believe in themselves and believe in the people, who are willing to put in the hard work and allow themselves to be guided by the spirits, will make it happen.

The place to start is with a camp; an Africancentered place of instruction where our children can be taught Black Nationalism, Pan Africanism, African history and African cultural traditions. They will learn about community responsiblity and core principles of village life: reciprocity, honesty, hard work, respect, obedience, communalism, loyalty, the importance of family and Ma-at.

Camps must be on grounds and in facilities owned by black people committed to the struggle. This ensures the autonomy to operate as we see fit without interference from outside agencies who would rather see the situation in the black community stay as it is. The staff that operates these camps have a great responsibility. They must be chosen carefully. Not only will they be the administrators of the camps, they will also serve as much-needed role models for our young people. They, our children, will see and be under the tutelage of men and women who act like men and women, and who will show them love and discipline.

The curriculum, the core of the program, should be multifaceted and implemented with enthusiasm.  The basics of the curriculum are as follows:

Culture: Traditional African value system (philosophical/moral/spiritual teachings), history, customs/traditions/way of life (government, law, holidays, celebrations, marriage, warfare, commerce, tribal structure, religious practices, etc), languages (spoken and written), and the arts (sculpture, painting, weaving, construction, pottery, music, dance).

Academics: Math (to include finance and the history of mathematics), English (or whatever the dominant language is where the camp is constructed), an African language, behavioral science, natural science, and social science.

Health: Athletics, nutrition, herbology, exercise and hygiene.

Survival: Finding and constructing shelter, making fire, purifying water, navigation, first aid, hunting and gathering, food preparation, and gardening.

The curriculum should be reviewed annually to see what if any changes should be made.  The administrators, like the curriculum, must be dynamic, fluid and flexible.

Only revolutionary, grass-roots organizations who have built up credibility with the community will be able to launch such a bold initiative, because only with community support can this be done. They will have to go amongst the people and make their case. They are going to have to convince the people that they have a plan and a strategy that will work.

The goal of this project, and the principle we use to evaluate the curriculum, should be the realization of the following words of wisdom:

“Our survival lies in our ability to produce a secure, competent, work-oriented incorruptible generation of Black men and women who will operate out of an Afrikan frame of reference based on a proven black value system that incorporates a sense of Afrikan love and responsibility .”

Haki Madhubuti–From Plan to Planet 

Before princess Nzinga was queen, her brother was monarch of Ndongo while she served as ambassodor. In 1622, she led a delegation to Luanda for a peace conference with the Portuguese. The treaty that was born out of this conference was supposed to end the fighting, but after the negotiations the Portuguese again invaded Kongo.

After Nzinga’s brother died, she became queen of Ndongo in 1623. She took advantage of the distraction provided by the arrival of the Dutch fleet. The Dutch represented a threat to the Portuguese because they were eager to secure their share of the African slave trade, and of the mineral wealth of west and central Africa.

Queen Nzinga allied herself with the unreliable and warlike Jaga. She used this time to build up her strength for the inevitable showdown with the Portuguese. These preparations show the strength of Nzinga’s character as well as her dedication to her people. She not only wanted the Portuguese out of Africa, she wanted to bring an end to the abominable institution of slavery.

“Nzinga’s greatest act, however, probably the one that makes her one of the greatest women in history, was in 1624 when she declared all territory in Angola over which she had control as free country, all slaves reaching it from whatever quarter were forever free.”

A common tactic of white people has been, and is, to use black police and soldiers against black people. Queen Nzinga was likely the first and only black leader in history to launch a carefully organized effort to undermine this tactic. Nzinga had carefully selected groups of her own soldiers infiltrate the Portuguese black armies by pretending to be defectors. Nzinga’s agents were so effective that whole companies rebelled against the Portuguese, and rallied to join the queen. With them, they brought much needed weapons and supplies. Previously, these things could only be obtained through swift hit-and-run type attacks and ambushes of enemy units. Her armies were also strengthened by the endless streams of runaway slaves searching for freedom.

The fighting between Queen Nzinga and the Portuguese was fierce. In 1626 the Queen attacked the Portuguese as they were marshalling their forces against her. However, the Portuguese went on to capture her main stronghold in the Cuanza river.  An encirclement cut her off from her supporting units forcing her to withdraw from the country. Nzinga returned to the country in 1627 at the head of a strong army. She overran the Portuguese and their black puppets, and recaptured the Cuanza stronghold.  The solidarity, patriotism, and fanatical devotion of the people made the Queen’s army stronger, and made internal subversion almost impossible.

The Portuguese retreated after this defeat. However, they returned with stronger forces for an all-out war to destroy Nzinga. As an added incentive, the Portuguese promised their black troops land and freedom if she was captured. The Portuguese plans were preempted when Nzinga faked her own death. But, the euphoria did not last long. In 1629, the Portuguese were horrified when Nzinga, along with her Jaga allies, returned from the grave bowling over all opposition before her. The Portuguese defeat allowed the Queen to retake her country. Furthermore, in her absence, she had become queen of Matamba. She was now an empress!

In 1656, after four decades of war, a treaty was finally signed. The Queen then busily set about reconstructing her empire. An economy that could thrive without the slave trade was developed, and ex-slaves were resettled. However, after her passing in 1663 another great leader failed to emerge, and Angola eventually fell to the Portuguese. This marked the beginning of three hundred years of one of the most brutal and sadistic chapters of white supremacy in Africa.

I love Nzinga for what she did. Always remember her in your meditations, your rituals and when you speak to our children, because we will have to call on her spirit for strength and wisdom if we are to continue the fight against white supremacy today.

Rest in peace my Queen, and guide my sword to my enemy’s heart.

There have been many giants in the history of African people. But what else would you expect from God’s chosen people? In his extraordinary book The Destruction of Black Civilization, Chancellor Williams touches on the life of one of Africa’s greatest champions. Her name was Nzinga.

In 1488, when the Portuguese arrived at the mouth of the Congo River in central-west Africa, they had dreams of creating a great empire that would stretch across Africa and India.

When the Portuguese encountered the kingdom of Kongo, they were surprised at the level of sophistication of its administrative and political structure. The Kongo’s economic system of agriculture and handicraft industries were organized into guilds, and its trade with neighboring states made it a prosperous nation. Kongo traded with nations to its east, west and north. The states to the south of Kongo, which would later become Angola, were troubled by the influx of Portuguese immigrants settling on the coast, nearby islands, and now moving up the river toward the interior.

These settler population centers allowed the Portuguese to establish strongholds on the Angolan northern border, the seacoast, the off-shore islands, and inside the Kongo kingdom itself. They did not come with guns blazing, or they would have been speedily ejected from the continent. Instead, they came with smiling faces and the extended hand of friendship. Always careful to observe the rules of diplomacy, the Portuguese masked their true intentions behind promises of spiritual and material wealth for the people of Kongo. They painted a picture of their monarch and nation as the greatest in the world, made so by a religion that allowed them to reach the pinnacle of civilization. The Portuguese went on to explain how the Supreme Pontiff would welcome them into the Christian fold, and would even send missionaries to help make Kongo the greatest kingdom in Africa.

Using similar tactics, the Portuguese aggressively pursued a policy of divide and conquer. They kept the Blacks fighting among themselves by forming alliances with various opposing chiefs throughout the country. They would then have the chiefs supply them with captives for the slave market. To obtain their human booty, neighboring chiefs had to launch raids into each other’s territory. These shortsighted fools provided the Portuguese with these captives in exchange for weapons and trinkets. As an added incentive, African chiefs knew that failure to meet their slave quota meant that they themselves would be sold into slavery.

The Portuguese stepped up this process in 1608 by demanding more slaves from provincial chiefs. To meet this demand, chiefs asked for more arms and raided neighboring chiefdoms more often. They eventually began to abduct their own people. The increased warfare between chiefdoms exacerbated the already widespread anxiety, fear, distrust and depopulation.

In part two: The coming of a savior.

This post is taken from a pamphlet I published in 1996 called The Revolutionary Times Information Pamphlet.

I’ve always been fascinated at how a scraggly band of half-starved, idealists could wage war against an established, powerful government and win. Apparently, it’s not by luck; there’s a science to it. The following is an outline of the three stages of revolutionary guerrilla warfare as put forth by the late Chinese communist leader Mao Tse-tung (Mao Zedong).

Stage One: Organization. Stage one is the subversive stage. Here the revolutionary party quietly and systematically builds its strength, organizes the people, and creates an armed defense force. The party sets up a base of operations in difficult and isolated terrain. These areas offer the best security, and the best defense against government security forces. These bases are used to organize, train and conduct operations.

At this embryonic stage, the party is at its weakest. Therefore, security is of primary importance. A cadre is formed out of motivated and highly capable volunteers. They are trained and sent out, individually or in groups, to educate the people living in the surrounding areas, and to obtain their support. An effective cadre increases the strength and security of the party as more people flock to it, and a ring of supporters is formed around each base area. These supporters will supply the revolutionaries with food, shelter, recruits, equipment, labor and information about the enemy.

Patience, diligence, security and discipline are very important at this, the most vulnerable stage. The objective is to strengthen the party. This is done by using political education to get as many people as possible to commit themselves to the struggle, consolidate the party by organizing the people and the party itself, and arming the people in the event that the government tries to crack down on its operations. These activities are a part of a process that is carried out secretly, methodically and progressively.

Stage Two: Insurrection/Expansion. Now the active guerrilla insurgency begins. Large sections of the population will, by now, be actively supporting the revolutionaries. Each town and village will have its own small, local band of guerrillas, and each region will have a platoon or company of “regular” guerrillas operating from remote bases.

Guerrillas will target select individuals (e.g. political figures, government supporters of note, the chief of police, tax collectors, etc.), for kidnappings and assassination. Enemy equipment will be sabotaged, roads and railroads mined, culverts blown and telephone lines cut. Vulnerable — isolated and undermanned — police and military outposts will be attacked, and small enemy patrols and convoys ambushed. Guerrillas will use these opportunities to obtain weapons, ammunition, medicine and other supplies.

The objective of this phase is to weaken the enemy by bleeding him dry. This is done by constantly attacking him where he is weakest. To do this, guerrillas must operate  over a large area, and everywhere be active. When the enemy focuses his attention in one area, another one blazes up. In this way, the enemy is kept off balance and will begin to spread his forces thin (making previously strong points weaker), in a futile attempt to catch the elusive guerrillas.

As the guerrilla force grows, so does the frequency and intensity of their attacks. Eventually, the enemy will divert hundreds, then thousands of combat troops from hunting guerrillas to the static role of defending installations and towns; consequently, eroding his offensive capabilities. The guerrillas continue to put the enemy under relentless and continually mounting pressure.

Stage Three: Decision or Defeat. As stated before, revolutionary war is progressive. The activities of Stage One never stopped. In fact, they increased during the next phase. The same is true of the second phase.

Finally, phase three is where the guerrillas find out if they carried out the first two stages correctly. Either the enemy or the revolution will be defeated. By now, guerrilla units have grown so much that they begin to organize themselves along the lines of a regular army, and begin to adopt more conventional military tactics — maneuver and encirclement — in an attempt to annihilate large enemy forces (battalions, regiments, divisions, etc.), in battle. However, guerrilla operations continue, and are closely coordinated with, and in support of regular army operations. The objective at this stage is to destroy the enemy. Politically, this should already have been done as the majority of the people should now be in full support of the revolutionaries, and the movement recognized as legitimate by other nations.  

This formula isn’t infallible, but it woked for Mao and the Chinese communists. In the future I will look at the American and other revolutions.

Since the ascendancy of the Caucasian, many stratagems have been used to keep African people under control. One of the most effective has been convincing black folks that racism is largely a thing of the past, whites today are different from whites 200 years ago, and that the problems that continue to plague the black community — and Blacks all around the world for that matter — are the result of some inherent flaw in African people (these things are implied rather than stated explicitly). Black men in particular (because the men of a dominated group are always the single greatest potential threat to the power of the dominant group), are singled out for scorn and ridicule.

Because men are the natural leaders in all normal societies, the white males who currently dominate the world must destroy the image of the black male, not only in his mind but in the mind of the black woman. The consequence of this mental assault — via schools, places of worship, the media, government policies, etc. — the black male behaves in unnatural ways: Self-defeating ways. Instead of protecting his woman, he attacks her; instead of bonding with his brother, he fights him; instead of being a protector and a builder in his community, he is a predator and destroyer of his community; instead of raising his children, he abandons them; instead of fighting for his people, he stands with the enemy. Obviously, this doesn’t apply to all black men, but the behaviors described have reached epidemic proportions.

The damage these men cause is obvious. A less obvious consequence is that these fools help reinforce the negative stereotypes that the white man works so diligently to maintain. What white people think of us is irrelevant. What is relevant is how we view ourselves. When black people embrace negative stereotypes about themselves, they either act like the fools they have been told they are or they become so disdainful of the race that they try to disassociate themselves from it. Both types of Blacks, the low-class ghetto character and the black Anglo-Saxon, are both self-hating because they hate the race.

This self-loathing and belief that Blacks are the source of all their problems, leads many of them into the arms of white folks.  Here are five reasons to say “NO!” to interracial marriage.

1. It doesn’t benefit the race in any way.  Like all people, Blacks want the freedom to decide for themselves how they want to live, to promote and protect their interests, to solve their own problems in the way that they see fit, and to live life without constantly being attacked. If these objectives are to become a reality, everything we do must be toward those ends. The fight for freedom is everyone’s responsibility, not just a few. And any type of behavior we engage in, including whom we marry, must move us in the direction of empowerment. If it doesn’t, we stay stuck in a pit of powerlessness with all of its attendant consequences, effectively making us traitors to ourselves.

Overall, it is the white community that benefits most from marrying Blacks (and adopting black babies, electing a black president, etc.), because it creates the impression that whites are no longer racist and that Blacks have an equal stake in society. Blacks who are impressed by these whites cannot explain why power is still concentrated in the hands of a white male elite, why racial disparities persist in almost every area of life, and why we have yet to receive our reparations. But that’s the point. If black people are not able to grasp the nebulous nature of white supremacy, they will not fight against it.

2. It is harmful to the race. Group solidarity is vitally important to the successful accomplishment of any major undertaking. Think about the immortal pyramids, the creation of the arts and sciences, the irrigation canals of Kemet and Mesopotamia, the Battle of Adwa, or the creation of nations! These monumental undertakings were not the result of individualistic, self-serving Negroes doing whatever the hell they wanted to regardless of its impact on everyone else; nor could they have been.   Blacks married to whites will not fight AGAINST white oppression or FOR black empowerment. Each marriage represents one less worker for the race, one less soldier for the cause. I liken Blacks who marry whites to soldiers who forsake their country to fight on the side of the enemy. These close personal relationships with whites undermine group solidarity and make it impossible to engage in the type of sustained, coordinated effort necessary to empower the race.

3. The top priority for black people should be the strengthening of the black family. It takes a black man and a black woman to make a black family.  African people don’t control the media, the government, the military, the major corporations, the labor unions or influential public policy organizations. BUT, the family is the one institution over which we (should) have total control. It is the first institution we come in contact with and thus, the first institution that begins shaping us into what we will become later in life. If we can’t control THIS institution, nothing else we do or attempt to do will matter. For an oppressed or suppressed people, the family is a tool of liberation — potentially– if they recognize it as such. Here, children can be molded like clay on a potter’s wheel or like iron on an anvil. They can be empty cups to be filled by whatever the white world wants to fill them with, or they can become shining swords who will hack, slash and stab their way through the obstacles placed in front of their people. It takes parents committed to the cause of Black Power, black self-determination, to raise children who are also committed to the cause. Black solidarity is a fundamental prerequisite to Black Power; As such, solidarity must be practiced in the home to serve as a proper example to young people. This means black folks marrying each other, not whites.

The black family is disintergrating right in front of our eyes. Many black homes are without fathers, some without fathers or mothers. We all have the duty to combat this disintergration. The most obvious first step is to marry one another. Then these couples reinforce this effort by creating black family organizations that will support and encourage the creation of more and more whole and healthy black families. You don’t turn your back on your family because the roof starts to fall in. You help to shore it up! 

4. The destruction and disruption of the black family is a major goal of white supremacy. If the foundation of a structure is weak, anything built on top of it will eventually collapse. The family is the foundation of society. Weaken it and no cultural, economic or political movement can be built on top of it. The enemies of black sovereignty have always known this.  The destruction of the black family began with the holocaust popularly know as the transatlantic slave trade, but also know as the Maafa. I won’t address the horrors of those days here, because I plan to do so in detail in the future.

The emasculation of the black male, the sexual exploitation of the black female and the crushing socioeconomic burden on the black family continued during the years of segregation: Facilitated by COINTELPRO. Integration and the introduction of drugs into the black community were the final straws. The black family is crumbling at an alarming pace now. It’s going to take more than marching, new laws, commissions or testifyin’ at the church’s pig feet dinner to change the situation now. Nothing short of a cultural revolution can stem the tide of abuse, fatherlessness, drug addiction and the orphans it creates, crime, perversity and the growth of gangs. In a society deathly afraid of black unity, which uses all of its resources to subliminally induce black people to project their love outward away from themselves and onto whites, Blacks marrying one another is itself a revolutionary act.

5. Historically, the black woman has been used as a tool to help destroy the black man. In the African matriarchal tradition, where inheritance and lineage were traced through the woman, the royal family was considered divine and the king the son of God. The authentic royal ladies were the repositories of divine blood. Thus, it was only through them that legitimacy to the throne could be conferred. Only their offspring could legitimately become king. If the reigning sovereign married a woman from outside the royal family, his son from that union would not be heir to the throne; his nephew would be. As a member of the divine royal family, only the king’s sister(s) could maintain the purity of the lineage. This prerogative led to the practice among some ancient African people, such as the Kemites, of royal incest;  The king marrying his sister.

The exploitation of the African matrilineal system of inheritance led to Kemet going from black to brown to white, and eventually being conquered by foreigners. King Narmer (Menes), “the unifier”, unwittingly facilitated this long-term strategy of the white Asiatic invaders. After subduing the Asiatics of Lower Kemet, his policy of brotherhood and integration led to the spreading of Asiatic and Afro-Asiatic communities throughout the kingdom. White kings, though out of power still had access to it through marriage. Their sons were encouraged to marry the daughters of local nomarchs (governors/minor kings), thus over time maneuvering their way back into power via their progeny.

During the Holocaust, the black family and thousands of years of tradition were obliterated. Children were snatched from their parents, breaking that natural bond, and given to nannies who prepared them for a life of soul-crushing servitude. The black male had absolutely no authority on the plantation, not even over his own children. He was no longer protector or provider for his family. His children were the property of the plantation owner, and even his wife was routinely made to sexually service the overseer or the plantation owner and his sons, brothers and friends. The black man — excepting the ones who fought and died — was thoroughly emasculated, and the black woman resented him for it.

This treatment continued in modified form during the years of segregation. After centuries of being beaten down and stripped of knowledge of self, African people were “ripe” for integration. That is, separated from their own cultural traditions, they were ready to embrace white cultural traditions (including the tenets of racism), and all the degeneracy that comes with it. Now black people treat each other the way the white man has treated them for centuries.

Ending the pattern of self-negation starts in the home. The home is where the affirmation of blackness — of Africaness — begins.  The most visible sign of that affirmation is black men and women marrying one another.