“rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans], are not composed of thousands of heterogeneous ethno-national Makabila [Kiswahili: Ethnic Groups] with distinctive, mutually exclusive cultural characteristics. Instead, their defining social institutions, mores and customs are subculture communities, composite societies that at one time in the global Mapisi [Kiswahili: Ourstory] of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] were social divisions of a greater rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] national community, sharing a distinctive linguistic heritage and material and non-material Utamaduni Mkubwa [Kiswahili: High Culture] with a regional Utamaduni Mkubwa [Kiswahili: High Culture] ḥꜣw/HAu [Kush/Kemet: Hearth] encompassing the lands of šmꜥi/Shemai [Kush/Kemet: Upper Kemet] and the northern lands of the rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] with important urban Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] commemoration complexes, upon which the niwtw/Niutu [Kush/Kemet: Cities, City-kingdoms] of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] were centered, located at the border between the northern lands of the rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] and šmꜥi/Shemai [Kush/Kemet: Upper Kemet] on stt/Satchet [Kush/Kemet: Island of Sahel] near the itrw hꜥpy/Iteru Hapi [Kush/Kemet: Nile River] sixth cataract, in the Dongola Bend region of the northern lands of the rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] near the itrw hꜥpy/Iteru Hapi [Kush/Kemet: Nile River] fourth cataract, at the northern lands of the rsyw/Resyu [Kush/Kemet: Southern Peoples of Upper and Lower Kush] capital on the iw mirwiwꜣ/Iw MiruiwA [Kush/Kemet: Island of Meroe] near the first cataract of the itrw hꜥpy/Iteru Hapi [Kush/Kemet: Nile River] and at the šmꜥi/Shemai [Kush/Kemet: Upper Kemet] hnw/Khenu [Kush/Kemet: Capital City] of wꜣst/WA-set [Kush/Kemet: City of the Scepter, Thebes].”
The Global Afrikan Journal of Research
Tuesday, April 4, 2023
Utamaduni Mkubwa ya Afrika [Kiswahili: High Culture of Afrika]
“All of the expressions of the Utamaduni Mkubwa ya Afrika
[Kiswahili: High Culture of Afrika], beginning with Utamaduni Mkubwa ya
Majini [Kiswahili: Aquatic High Culture, Aquatic Civilization], a
territorial state formerly located around a vast inland sea that stretched from
eastern to western ꜣw rw kꜣ/Au-ru-kA
[Kush/Kemet: Ancient Land of the Ka, Afrika] in what is now the dšrt ꜥꜣi/Desheret-aAi [Kush/Kemet:
Great Desert, Aṣ-Ṣaḥrāʾ Al-Kubrā, the Sahara] c. 15,759 - 5759 BKC [c. 20,000-10,000 BCE], Utamaduni Mkubwa [Kiswahili: High
Culture] of kš/Kush [Kush/Kemet:
Land of Kush] and Utamaduni Mkubwa [Kiswahili: High Culture] of kmt/Kemet [Kush/Kemet: ‘Land of the
Blacks’] each being organized as a multiplicity of Koo [Kiswahili:
Extended Families, Clans, s. Ukoo] consisted of micro-states, connected by Ufungu
[Kiswahili: Ancestry, Blood Ties] and organized comprehensively into a
political-economic Jumuiya [Kiswahili: Union, Community] interrelated
by mꜣꜥt/Maat [Kush/Kemet: Truth,
Justice, Harmony, Balance, Order, Reciprocity, Propriety] into a whole of Ujima
[Kiswahili: Communalism].”
pp. 10-11
Sunday, April 2, 2023
Dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink]
Dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink]:
smA tA rmT
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism]:
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] is a socio-cultural, socio-political, socio-economic, socio-military liberatory, unification movement of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] on behalf of the Beautiful Ones Who Are Not Yet Born, and it is a Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] inspired socio-political, economic and cultural grassroots movement of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]:
“…for effecting salutary changes in the lives of the persons and societies of the Black race; a movement whose mission is to liberate the Black race from its alien conquerors and exploiters and humiliators…a movement whose task is to organize and lead the Black race to victory in the race war that Caucasian aggressors (both Arab and European) have inflicted on the Black Race for several millennia now.”
Therefore, smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] involves the cognitive recalibration of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] to ensure state cohesiveness and continuation where by the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] in order to constantly maintain a path guided by the Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] and infused with mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] poses to themselves the following questions which illustrate operationalized, applied Afrocentric thinking:
1 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] substantively located the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] problem in rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] spiritual, cultural, social, historical, political and economic context?
2 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] approached the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] problem with the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] as subjective independent agent operating from rmt/ Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] cultural paradigms?
3 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] defined and defended the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] cultural basis for rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] agency?
4 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] thoroughly refined the lexicology utilized so as to reflect a respect for rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] cultural reality?
5 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] unambiguously delineated the utility of the act under consideration to the solving of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] problems?
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] then, informs the Mwendo kwa Uweza wa Afrika [Kiswahili: Movement for Afrikan Power]. Modeled on the re-unification, liberation movements of the kmtyw/Kemetiu [Kush/Kemet: People of Kemet] initiated by the glorious Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] and righteous Viongozi [Kiswahili: Leaders] of Utamaduni Mkubwa [Kiswahili: High Culture] of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] such as the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]:
1 Narmer c. 1626 BKC [c. 5867 BCE], who led the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] re-unification movement of the kmtyw/Kemetiu [Kush/Kemet: People of Kemet] which launched the four millennia Utamaduni Mkubwa [Kiswahili: High Culture] of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’]
2 Seqenenre Tao II and his wife Aahotep c. 5806 - 5796 KC [c. 1565 - 1555 BCE], Kamose 2686 - 2691 KCE [c. 1555 – 1550 BCE] and Ahmose I and his wife Nefertari c. 5791- 5766 KC [c. 1550 - 1525 BCE], who beginning with Seqenenre Tao II and Aahotep launched the liberation and re-unification movement of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] which eventually ousted the mntw sttyw/Menetu Satchetyu [Kush/Kemet: Asiatics] from lower kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] with the decisive campaigns being waged under Seqenenre and Aahoteps son Kamose and latter his brother Ahmose I and wife Nefertari
3 Taharko c. 4931 - 4905 KC [c. 690 - 664 BCE], who led a successful mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] motivated spiritually inspired military re-unification movement of Upper and Lower kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’]
4 Sunni Ali Ber c. 5705 - 5733 KC [c. 1464 - 1492 CE], the founder of the Songhai Empire
5 Shaka kaSenzangakhona c. 6028 - 6069 KC [c. 1787 - 1828 CE], the founder of the Zulu Empire
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] is emphatically concerned with the reconstruction of Uweza wa Afrika [Kiswahili: Afrikan Power] in order to among other things protect and defend the territorial integrity of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] nation, provide security and safety for rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] and the creation of a space for sustaining the sanctity of the Utamaduni [Kiswahili: Culture] of ꜣw rw kꜣ/Au-ru-ka [Kush/Kemet: Ancient Land of the Ka, Afrika].
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] also recognizes that there are major constructs of political power. Some of the power constructs are:
1 Military strategic and logistical power
2 Military technological sustainability and innovative power
3 Political-economic power
4 Utamaduni [Kiswahili: Culture] power
5 Ideological power
6 Trans-territorial, reciprocal interchange relationships or transnational power
7 Epigenetic transgenerational-relationship power
These are all viewed as necessary socio-political economic components in the re-establishment of a smꜣt nw rmt/smA nu Remetch [Kush/Kemet: Union of Blacks-Afrikans].
pp. xxxi-xxxvi
Thursday, July 28, 2022
Speculative Capital & Conquest
"To this must be added that speculative capital, a utilization of surplus capital by hoarders, i.e., Elites is the principle financial domain of parasitic, domestic and international profiteers and speculators, even in its somewhat milder form of Foreign Direct Investment (FDI).
It prevents the reunification of the financial and economic sectors of the economies of the neocolonial nation-states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans], with economic sector here being understood as those institutions socially tasked by the designers of the society with the duty of facilitating the production and distribution of necessary goods and services for the optimal well-being of the citizens of the nation.
The domestic profiteers and speculators arose initially during the first interaction between the sovereign states of the rmt/ Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] and the financial interests of the governments, merchants and aristocracy of Europe (Spain, Portugal, the United Kingdom, France, the Netherlands etc.) c. 5681 – 5841 KC [c. 1440 – 1600 CE].
These parasites, the forerunners of the lunatic, colonialist, political class of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] of contemporary times, were birthed by the rampant galloping and hyperinflation, currency irregularities, population displacement and food-health system decay and collapse.
These symptoms accompanied the inception, regional extension and triumph across the western lands of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] of the illicit commerce in ḥꜣḳw/Haku [Kush/Kemet: Prisoners of War, Slaves], or the expansion of the financial and economic influence of both the cross dšrt ꜥꜣi/Desheret-aai [Kush/Kemet: Great Desert, Aṣ-Ṣaḥrāʾ Al-Kubrā, the Sahara] Arab dominated commerce in trafficked rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] c. 4941 – 6262+ KC [c. 700 – 2021+ CE] and the trans-atlantic European commerce in trafficked rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] captives c. 5681 – 6101 KC [c. 1440 – 1860 CE].
Keeping in mind that the economic institution of snḥtt/Senhett [Kush/Kemet: Captivation, Bondage, Slavery] does not end, but is merely transformed by its benefactors into other seemingly less egregious forms of economic servitude c. 6101 – 6161+ KC [c. 1860 – 2021+ CE].
Following the military conquest and break-up of the political economy and political systems of the sovereign states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] c. 6121 – 6161 KC [c. 1880 – 1920 CE] the economic and therefore, political and health system damage caused by these two groups expanded exponentially.
With total Eurasian control of the whole of the social system of the conquered nations, rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] domestic collaborators and international profiteers and speculators, settler colonialists similar in mentality or socio-economic background to their predecessors Leopold II, King of the Belgians, the British colonial entrepreneur Ceil Rhodes, along with the Lunatic Elite of Black Compradors of both the ruling and poor classes of the conquered rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] utilized all financial resources for their own avaricious purposes.
As a means of forcing rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] to participate in the newly imposed settler colonial economy as laborers, which by nature is an externally oriented economy to the detriment of the domestic economy, and as a means to fund the infrastructure public expenditures that facilitated natural resource exploitation for overseas export, the settler colonial administration implemented a taxation policy that was a levy on the family domiciles in the conquered territory.
This tax which initially could be paid in kind or through labor eventually became centered firmly in the trafficking of labor for wages which were less than enough for subsistence.[1]
All incoming public and private capital, financial investments flowing in from North America and Europe beginning with the inception of the system and continuing to the present and foreseeable future were utilized in some part for direct and indirect speculation, black-marketeering and usury i.e., extortionate moneylending.
These all resulted generally in galloping inflation, which is a chronic and widely fluctuating increase in the general level of prices ranging between double and triple digits per year. This is the situation that continues to prevail 6262 KC [ 2021 CE] with the parasitic speculators dominating both so-called legal and illegal trades in foreign currencies, labor and all manner of natural resources peculiar to a given neocolonial nation-state of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]."
Ambakisye Dukuzumurenyi, PhD
km Dd.tn mAat/Kem Djed.ten Maat [To Be Black, Speak You Maat]
pp. 25-30
[1]
See: Excerpt From: Leo Tolstoy, What Then Must We Do? [1866] Translated by
Aylmer Maude (1925) in the Appendix at the end of this essay. In it Leo Tolstoy
delineates the Eurasian methodology of monetary conquest and enslavement in
Fiji.
Foreign Direct Investment (FDI) and Warfare
"Now, the investing of this capital, Foreign Direct Investment (FDI) has been a major factor in the many wars in which the nation-states of the Global North have waged against the people of the neocolonial nation-states of the Global South. Wars ostensibly indulged in for the good of humanity, i.e., humanitarian military actions and to expand democracy and protect civilisation, i.e., solidifying White Power. Multinationals must have more markets, recalictrant lands must be forced into the chains of ‘modernization,’ either by economic sanctions or invasion. And when the Elites of the Global North have got the new markets, and when those markets are threatened by populist self-determination movements, then the national interests of the Eurasians imperialists nation-states must be protected. Which means the deployment of the Eurasians armed forces, aerial bombardment, naval blockades, drone strikes.
To get the new markets and to protect them the Elites of the imperial core plunge their nation-state into a military action. Millions are slaughtered in the Global South and then the survivors of the vanquished neocolonial nation-state are taught to need the trinkets of the imperials.Ambakisye Dukuzumurenyi, PhD
km Dd.tn mAat/Kem Djed.ten Maat [To Be Black, Speak You Maat]
Thursday, July 21, 2022
Pan-Afrikan Public Policy: First Steps
“The type of substantive and mꜣꜥty/Maati
[Kush/Kemet:
Righteous] distribution, regulation, redistribution sḫrw/Skheru [Kush/Kemet: Public Policy] and
the type of self-reliant sḫrw
ḫꜣsw/Skheru
Khasu [Kush/Kemet:
Foreign Policy] which must be enacted to alter the existing
political-economic power relationships and the domestic and international trade
and commerce interconnections with the national political structure and thus, begin
this process of transformative socio-political economic change in the
institutional and structural basis of the neocolonial nation-state include:
1
The
alteration of the national and local wants, tastes and desires of the
population of rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans]. This being the choice in the products made and utilized, i.e., reorienting rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] preferences and aesthetics, or the
things that rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] like, long for, view as necessities
or purchase. For example, clothing, type and quality of shelter, origin, make
and model of vehicles, computer, phones, other personal possessions, movies,
music, etc. The current wants, tastes and desires of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] are
nothing more than the imposed aesthetics of the Eurasian colonizers. Such
tastes and desires leave rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] in a state of inner, national,
regional, continental and global Mang’amung’amu [Kiswahili: Confusion
of Mind, False Consciousness].
2
Active
socio-political economic action through the abandoment of the imperialist
economic growth based economy, strategically dsr/Djeser [Kush/Kemet: To Free,
Separate, Delink] the national economy of the neocolonial
nation-state from the current international political economy and the forming
of integrated, closed domestic economies of those neocolonial nation-states of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] in
the lands of the dšrt
ꜥꜣi/Desheret-aai
[Kush/Kemet:
Great Desert, Aṣ-Ṣaḥrāʾ
Al-Kubrā, the Sahara], to
the south of it and those of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] of the Carribean. The integrated and
closed domestic economies are to be secured politically and militarily by an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]
political-economic confederation and shielded by a protectionist political
economic sḫrw/Skheru [Kush/Kemet: Public Policy]. The
sḫrw/Skheru [Kush/Kemet: Public Policy]
must be coupled with resource nationalization and a substantive rewriting of
the current laws of conducting business throughout the lands of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] by
removing so-called tax break incentives for foreign owned and developed
multinational corporations doing business in the neocolonial nation-states of
the rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans]. This foreign business friendly sḫrw/Skheru [Kush/Kemet: Public Policy] in
reality is nothing more than a means of passing the cost burden of doing
business away from the multinational corporation and onto the grassroots
population of rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans], who are according to Eurocentric
economic theory supposed to be benefiting from this example of Foreign Direct
Investment (FDI) and resource development. This cost is footed by the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] grassroots
in an increased tax burden, while the multinational with the aid of local
neocolonial comprador elites funnels the wealth generated from their business
activity out of the country and continent in the form of Illicit Financial
Flows. The whole of the continent of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] in its current neocolonial state loses
nearly USD 100 Billion annually to such endeavors. There also must be a removal
of sḫrw/Skheru [Kush/Kemet: Public Policy]
hindrances to worker unionization, the elevation of craft and trade unions to
government ministries and the subsidized elevation of worker pay to optimal life
sustaining and enhancing levels for extended families.
Now,
the investing of this capital, Foreign Direct Investment (FDI) has been a major
factor in the many wars in which the nation-states of the Global North have
waged against the people of the neocolonial nation-states of the Global South.
Wars ostensibly indulged in for the good of humanity, i.e., humanitarian
military actions and to expand democracy and protect civilisation, i.e.,
solidifying White Power. Multinationals must have more markets, recalictrant
lands must be forced into the chains of ‘modernization,’ either by economic
sanctions or invasion. And when the Elites of the Global North have got the new
markets, and when those markets are threatened by populist self-determination
movements, then the national interests of the Eurasians imperialists
nation-states must be protected. Which means the deployment of the Eurasians
armed forces, aerial bombardment, naval blockades, drone strikes.
To
get the new markets and to protect them the Elites of the imperial core plunge
their nation-state into a military action. Millions are slaughtered in the
Global South and then the survivors of the vanquished neocolonial nation-state are
taught to need the trinkets of the imperials. Trade is revived, foreign direct
control of the natural resources of the neocolonial nation-state is
reestablished. In accordance with the capitalist business cycle good times come
again for certain industries in the imperial core, and the laborers in those
select industries forget any past economic dislocations and social discomforts.
All over the world Foreign Direct Investments (FDI) bring the Eurasian
nation-states and their intergovernmental military alliance organizations, such
as the North Atlantic Treaty Organization (NATO) into collision with either the
capitalists of other nation-states, also seeking good investment soils or with Ukombozi
[Kiswahili:
Liberation] movements for national self-determination. Continuous
wars and the constant preparations for war are the natural result of Foreign
Direct Investment (FDI), and thus ‘Free Market Economics’, ‘Free Trade’ or
‘Open Market Economics.’ Competition, a dissociative process, does not breed mutual
attachment or comradeship, but enmity, rivalry and hostility.
For
the neocolonial nation-state no surplus of wealth is produced. Enough wealth to
supply an optimal existence for the population is not produced. It could be,
but the fact is, that it is not. This is unsurprising given the nature of
neocolonialism. It is also a fact that within the imperial core, an optimal
existence is not provided for all of the population there. How then can the
Elites of the Global North nation-states export any surplus wealth as capital
to be used in Foreign Direct Investment (FDI) abroad? Simply because, of the
wealth produced, an inequitable proportion is taken from the population in the
form of rent, interest, and profits by the Elites, and these Elites, not being
able to consume or use all the wealth that they have hoarded in their home
country, invest the surplus abroad in other Global North nation-states and in
the Global South. Thus, to defend this export of capital, to justify Foreign
Direct Investment (FDI) is to support the unequal manner in which the wealth
was expropriated from laborers and to exonerate the wholly inequitable
distribution of the wealth produced.
If the
wealth of our neocolonial nation-state were employed within our borders and equitably
distributed, full employment at fair wages could be found for a large portion
of our people. The rmt/ Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans], under an equitable distribution of the
wealth and wise use of the natural resources require food, houses, clothes,
furniture, tools, etc. Instead, what we presently have is millions of unemployed,
millions are half-starved, hundreds of thousands of badly paid workers, all of
this while wealth is hoarded by the Elites of the Global North and Global South
in the banks of the Global North! At the same time these Elites in the Global
North have even more stocks of surplus capital for Foreign Direct Investment
(FDI).
To
this must be added that speculative capital, a utilization of surplus capital
by hoarders, i.e., Elites is the principle financial domain of parasitic,
domestic and international profiteers and speculators, even in its somewhat
milder form of Foreign Direct Investment (FDI). It prevents the reunification
of the financial and economic sectors of the economies of the neocolonial
nation-states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans], with
economic sector here being understood as those institutions socially tasked by
the designers of the society with the duty of facilitating the production and
distribution of necessary goods and services for the optimal well-being of the
citizens of the nation.
The domestic profiteers and
speculators arose initially during the first interaction between the sovereign
states of the rmt/ Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] and the financial interests of the governments,
merchants and aristocracy of Europe (Spain, Portugal, the United Kingdom,
France, the Netherlands etc.) c. 5681 – 5841 KC [c. 1440 – 1600 CE]. These parasites,
the forerunners of the lunatic, colonialist, political class of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] of
contemporary times, were birthed by the rampant galloping and hyperinflation,
currency irregularities, population displacement and food-health system decay
and collapse. These symptoms accompanied the inception, regional extension and
triumph across the western lands of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] of the illicit commerce in ḥꜣḳw/Haku [Kush/Kemet: Prisoners of War, Slaves], or
the expansion of the financial and economic influence of both the cross dšrt ꜥꜣi/Desheret-aai
[Kush/Kemet: Great
Desert, Aṣ-Ṣaḥrāʾ Al-Kubrā, the Sahara]
Arab dominated commerce in trafficked rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] c. 4941 – 6262+ KC [c. 700 – 2021+ CE] and the trans-atlantic European commerce in
trafficked rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] captives c. 5681 – 6101 KC [c. 1440 – 1860 CE]. Keeping in mind
that the economic institution of snḥtt/Senhett [Kush/Kemet: Captivation,
Bondage, Slavery] does not end, but is merely transformed
by its benefactors into other seemingly less egregious forms of economic
servitude c. 6101 – 6161+ KC [c. 1860 – 2021+ CE].
Following
the military conquest and break-up of the political economy and political
systems of the sovereign states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] c. 6121 – 6161 KC [c. 1880 – 1920 CE] the economic and
therefore, political and health system damage caused by these two groups
expanded exponentially. With total Eurasian control of the whole of the social
system of the conquered nations, rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] domestic collaborators and
international profiteers and speculators, settler colonialists similar in
mentality or socio-economic background to their predecessors Leopold II, King
of the Belgians, the British colonial entrepreneur Ceil Rhodes, along with the Lunatic
Elite of Black Compradors of both the ruling and poor classes of the conquered rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]
utilized all financial resources for their own avaricious purposes.
As a
means of forcing rmt/Remetch [Kush/Kemet: Autochthonous Humanity,
the Blacks-Afrikans] to participate in the newly imposed
settler colonial economy as laborers, which by nature is an externally oriented
economy to the detriment of the domestic economy, and as a means to fund the
infrastructure public expenditures that facilitated natural resource
exploitation for overseas export, the settler colonial administration
implemented a taxation policy that was a levy on the family domiciles in the
conquered territory. This tax which
initially could be paid in kind or through labor eventually became centered
firmly in the trafficking of labor for wages which were less than enough for
subsistence.[1]
All
incoming public and private capital, financial investments flowing in from
North America and Europe beginning with the inception of the system and continuing
to the present and foreseeable future were utilized in some part for direct and
indirect speculation, black-marketeering and usury i.e., extortionate
moneylending. These all resulted generally in galloping inflation, which is a
chronic and widely fluctuating increase in the general level of prices ranging
between double and triple digits per year. This is the situation that continues
to prevail 6262 KC [ 2021 CE]
with the parasitic speculators dominating both so-called legal and illegal
trades in foreign currencies, labor and all manner of natural resources
peculiar to a given neocolonial nation-state of the rmt/Remetch [Kush/Kemet:
Autochthonous Humanity, the Blacks-Afrikans].”
pp. 18 - 30
Ambakisye-Okang
Dukuzumurenyi, PhD Public Policy Analysis
km dd.tn mꜣꜥt/Kem
Djed.ten Maat [To Be Black, Speak You Maat]
km dd.tn mꜣꜥt/Kem
Djed.ten Maat [To Be Black, Speak You Maat]
Description
Essays on Afrikan Liberation, Revolutionary Governance and Radical Macroeconomic Public Policy with a Translation of the Oldest Book in the World the Instructions of Ptah-Hotep, the Ethical Axioms of Excellent Discourse & Afrikan Behavior by the Prime Minister & Chief Public Administrator of Kemet c. 1841 – 1251 KC [c. 2400 – 2990 BCE].
kmyt/Kemyt [Books
of the Black Land] AFRIKOLOGY PHILOSOPHY SERIES
Pan-Afrikan
Ethics for Pan-Afrikan Public Policy & Public Administration
Volume I
Ambakisye
Dukuzumurenyi, Ph.D. Public Policy Analysis
Accra,
Ghana: University of New Timbuktu Seba Press, 2021.
Pp. liii, 690. [PDF]
https://ambakisyedukuzumurenyi.jimdofree.com/books/
[1]
See: Excerpt From: Leo Tolstoy, What Then Must We Do? [1866] Translated by
Aylmer Maude (1925) in the Appendix at the end of this essay. In it Leo Tolstoy
delineates the Eurasian methodology of monetary conquest and enslavement in
Fiji.