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]
Oppression,
the conscious act of one person or organized group of people, who subscribe to
the same reified socio-political economic reality and command strategic social
and military resources, brutally subjugating spiritually, cognitively,
affectively and psycho-motor physiologically, another person or socio-political
economically disorganized group of people that demonstrate a lack of social
solidarity due to their adherence to multiple reified conceptualizations of
social reality: inflicting physical suffering, somatic misery and emotional
torment, suppressing the target groups cultural mores, norms and values,
causing psychical trauma and affective distress in the young and ‘Beautyful
Ones Not Yet Born’[1]
and ruthlessly exterminating the elder carriers of the cultural traditions is a
corollary of the socio-political economic institution of domination.
Domination, an outgrowth of military and
socio-political economic invasion and conquest, is the complete and total
development and control of the foreign processes and institutions of
socialization following the near absolute eradication of the original local
methodology and institutions and the cooptation of the autochthonous youth and
future generations through socio-economic coercion.[2] Domination occurs spiritually, cognitively,
affectively and psycho-motor physiologically and can exist on this mental plane
long after the physical chains of bondage have been removed.
In general the people that feel the brunt of
the foreign invasion, i.e. the grassroots peasantry, having their spiritual,
cognitive and affective lives and land disrupted and horribly scared, their
families psycho-motor physiological being facing starvation, enslavement, rape
and death respond violently with the express intentionality of preserving their
bio-genetic existence. The conquerors in
an effort to sway the hearts and minds or the somatic, emotional and physical
faculties of the target population seek to emphasize the necessity of
non-confrontational, non-violent methods as being the most appropriate response
for the people under-siege and thereby to deter continued aggressive resistance
and insurgency.
As the invader by reason
of a strategy of creating, exacerbating and exploiting real or imagined
socio-cultural and ethnic divisions among the population and lands targeted for
conquest, and through skillful use of limited personal manpower and
manipulation of disaffected groups in the land of conquest, along with the
careful distribution and use of superior, but limited military technology in
conjunction with the calculated use of psychological operations, gains the
upper hand in the life and death struggle as the mentally discomfiting
non-confrontational non-violent strategies of compromise, appeasement and
pseudo-civil dialogue are shrewdly pushed to the fore, eventually leading to a
greater sub-integration of avaricious disaffected elite elements of the
subjugated nation and a slight overt reduction in the support for violent
opposition amongst the most impoverished.
The reduction in support mainly
coming as a result of the trauma, famine and fatigue of war and the apparent
seemingly futile nature of continued vigorous offensive resistance in the face
of what appears to be overwhelming odds.
The psychological propaganda war being intensively waged creates the
mental representation of the conqueror in the minds of some of the beguiled
oppressed, as the wave of the future due to superior military technology and to
their supposed advances, in comparison to the autochthonous institutions, in
socio-political economic organization.
With the immediate victory of the
conqueror the position of the natural ideology of resistance of the defeated
state leadership is greatly diminished, and with the loss of control of the
socio-political economic institutions of socialization, the very collective
memory of the people represented by their socio-cultural history is suppressed
and eventually forgotten buy all but a few.
With this background in mind this paper is concerned with determining
the subjective issue of what should be the natural continuous response of the
conquered and subjugated people, i.e. what are the natural possible courses of
action that are morally justified given their perilous predicament.
The purpose of this paper then, is to
give definite form to the concepts, assumptions, idea and ideology that Global
Afrikan peoples of the Afrikan continent and of the various Afrikan Diasporas
who have undergone and continue to undergo the ontological, epistemological and
methodological violence of the Maafa
Mkubwa [Kiswahili: Great Suffering],
i.e. the
, SXR MNT DЗM NW TЗ/Skher Ment
Djam Nu Tcha [Kush/Kemet:
Dispensation of the Suffering of the Generations of (Afrikan) Humanity] an
apt Afrikan derived description of the past ‘Two Thousand Seasons’[3]
of Afrikan socio-political economic history, have the moral, just, traditional
and Wahenga na Wahenguzi consecrated lawful socio-political economic right as
the autochthonous and naturally self-governing democratic people to dissolve
and completely overturn any venal, illegal- in accordance with Afrikan communal
socio-political economic theory, oppressive, foreign originating, colonial and
neo-colonial government and the economic cultural structures erected by their
conquerors and to restore authentic Afrikan government structures, to replace
all government personnel at any level that engage in corruption, an
unscrupulous act derived from the fraudulent foreign social institutions and
who, therefore do not adhere to the high standards of Utamaduni Mkubwa ya Afrika [Kiswahili:
High Culture of Afrika] as exemplified in Utamaduni Mkubwa ya Kush and
Utamaduni Mkubwa ya , NHSW KMT/Nehesu-Kemet [Kush/Kemet: Negro-Egyptian,
Kushite-KMT/Kemet] and if it is determined to be a necessity
due to repeated violations of Afrikan customary law to secede from the
socio-political economic union.
These
are natural socio-political economic rights sanctioned by the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor]
of the Wahenga na Wahenguzi and enshrined in the conventions of traditional
Afrikan socio-political economic organizations.[4]
The point of view expressed herein that
the governed of any nation have the moral democratic right to countermand and
overrule all policies and enactments of an elected government and rescind the
spiritual, cognitive, affective and psycho-motor physiological legitimacy of the
socio-political economic institutions under which they live and through which
they, the people, rule is an ideology thoroughly expressed in the political
philosophical writings of the Eurasian political theorist John Locke. A
conservative socio-political economic proposition of this nature naturally
causes one to studiously contemplate the following questions:
1. What are the
origins, purposes and foundations of social organization and by implication
civil government?
2. What is the
expected natural response to foreign imposed regime change and government
reorganization?
3.
What has been the Global Afrikan socio-cultural experience during the past two and a half millennia?
4. Are Global Afrikan
peoples culturally justified in implementing a revolutionary redress of their
socio-political economic grievances?
[1]
Beautyful Ones Are Not Yet Born is a descriptive concept for those unborn who
exist within the realm of the NTR/Netcher
[Kush/Kemet: God]. The name is
derived from: Ayi Kwei Armah, The Beautyful Ones Are Not Yet Born
(Johannesburg, South Africa: Heinemann Publishers Ltd., 1968)
[2]
See case study of the British conquest and subjugation of the Zulu Empire in Frances
Ellen Colenso and Lieutenant-Colonel Edward Durnford, History of the Zulu
War and Its Origins (London: Chapman and Hall Limited, 1880); Frances Ellen
Colenso, The Ruin of Zululand: An Account of British Doings in Zululand
Since the Invasion of 1879 Vol. I (London: William Ridgway, 1884) Frances
Ellen Colenso, The Ruin of Zululand: An Account of British Doings in
Zululand Since the Invasion of 1879 Vol. II (London: William Ridgway, 1885)
[3]
Ayi Kwei Armah, Two Thousand Seasons (Popenguine, Senegal: Per Ankh
Publishers, 2000)
[4]
Chancellor Williams, The Destruction of Black Civilization: Great Issues of a Race Between
4500 B.C. and 2000 A.D. (Chicago: Third World Press, 1971) pp.
171-186.
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