The Moral Response of an Oppressed People [Part 9]

         

ŠNW NW DHDH/Shenu Nu Dekyahdekyah:

[Cycle of Revolution]

The Moral Response of an Oppressed People!

Ambakisye-Okang Olatunde Dukuzumurenyi, Ph.D. 

[Public Policy Analysis]

ŠNW NW DHDH/ Shenu Nu Dekyahdekyah: 

The Moral Response of the Afrikan

"By what standard of morality can the violence used by a slave to break his chains be considered the same as the violence of a slave master?" [Mhenga Walter Rodney]

        As was previously stated John Locke's proposition on the right of the oppressed to revolt is exemplified in the relationship of Afrikans to the government of the United States of America.  By reason of a long history of abuses Afrikans in America would be philosophically justified if   , ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet: Cycle of Revolution] with the intentionality of implementing a new socio-political economic order were pursued.  And with regard to the overall proposition on the dissolution of unjust government the Afrikan in America is perhaps the best existing example.  The Afrikan is justified in choosing   , ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet: Cycle of Revolution] to dissolve the American government for the following reasons: 

1.     The Eurasian governments participated in and continue to participate in the conquest and exploitation of the Afrikan homeland. To wit, the Afrikan had his homeland conquered by Eurasians and was captured, enslaved, forcibly transported for labor with his homeland being colonized and later neo-colonized;

2.     As a result of these socio-political economic incidents the Afrikan is a prisoner of an undeclared war and therefor it is the duty of every Afrikan to undermine, cripple and replace in any way, shape and form any and all of the socio-political economic institutions of the enemy;

3.     The governments under which the Afrikan now finds himself were designed and implemented without the voice or consent of the Afrikan;

4.     This being the case the Afrikan is being governed by an entity that they are not a part of and since the government is not of the Afrikan people by the Afrikan people and for the Afrikan people the Afrikan is not obligated to obey it’s decrees in any way;

5.     Every action that is taken by the government that concerns the Afrikan is comparable to the actions of a country that has colonized, neo-colonized or militarily occupied another country; 

6.     With the actions of the government being of this nature  it is the duty of the Afrikan to seek decolonization and to expel the power that is in military occupation.

        The Afrikan is further justified in seeking      , ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet: Cycle of Revolution] for the Afrikan is constantly depicted as drug dealers, drug users, womanizers, whores, unfit mothers, delinquent fathers, murders, rapists, uneducated, illiterate, immoral, lewd, lascivious and the like.  Afrikans are depicted as such by the socially constructed society and government is nothing more than the mirror reflection of the spiritual, cognitive, affective and psycho-motor physiological thoughts of the dominant group in society.  These points reinforce the statement that the right to end government jurisdiction over a people is the right of the governed.  Since government is installed and governed by people, it is the job of the people to correct a government, which strays from the just path as to do so ensures the safety of all the governed.  To refuse the obligation forces men to react in a manner that is comparable to a cornered wild animal.

        At this time it is necessary to mention that the majority of Afrikans for example those in America do not seek armed      , ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet: Cycle of Revolution] as the answer to their socio-political economic problems and this is born in part of the highly spiritual nature of Global Afrikan peoples and also as a result of the manner in which the colonized and neo-colonized religions of Christianity, Judaism and Islam were re-introduced to conquered Afrikan peoples.  When   , ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet: Cycle of Revolution] is mentioned by many Afrikans it is mentioned with the divine meaning of the word.    , ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet: Cycle of Revolution] from this paradigm is seen as a natural circuit in the cycle of the life of humanity and human socio-political economic constructions:  where once the beginning was the end, now the end is the beginning.  It is the natural order of creation and will be incessant and involuntary in its movement.  In the Global Afrikan mind what will be has been divinely foretold and cannot be stopped.

        It is from this spiritual, cognitive, affective and psycho-motor paradigm that one may comprehend that the philosophies of governmental dissolution as proposed by the Eurasian John Locke when applied to Global Afrikan peoples like the Afrikans in the United States of America justify the right of the Afrikan to revolt against a government that has from its inception seen Afrikans as less than human.  This socio-political economic philosophy expounded finds its soul in all of the ancient and sacred literature of the Wahenga na Wahenguzi of Global Afrikan peoples; therefore, the socio-political economic philosophy itself is not new, but is the work of the oppressed themselves.