Foundations of the American Conception of "Democracy"

If not for Compulsory Mis-education it would be well known that the American conception of "Democracy" as delineated by the Founders of the American Republic is in no way grounded in an idea of Universal Inalienable Human Rights as both the British Colonies before it (along with all other European Colonial Societies) and the new American Nation, accepted the institutions of Genocide & Slavery as a naturally occurring phenomena fit for the "Lower Races" as well as their cultural practices of Incest, Rape, Child Marriages and the dehumanization and subjugation of their own women.

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.

The Moral Response of an Oppressed People [Part 8]

         

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]

“If slavery were abolished...the Negroes amongst us would be slaves to the social system, instead of slaves to individuals; the restrictions of the law would be more hard than the control of a master." [Mhenga John L. Carey, c. 6086 KC/c. 1845 CE]

        All of the socio-political economic examples of ŠNW NW DHDH/Shenu Nu Dekyahdekyah from the War of National Liberation in KMT/Kemet to the Cuban Revolution have provided support for the proposition presented by John Locke that a people living under a government that is despotic and arbitrary will overturn that government when it recognizes its oppression caused spiritual, cognitive, affective and psycho-motor physiological trauma.  The hypothesis of this paper has been repeatedly stated throughout that Global Afrikan peoples have a moral duty to the Wahenga na Wahenguzi, the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor] and the Beautyful Ones Not Yet Born to remove the yoke of arbitrary, oppressive government.  By way of a case study it will be shown that the Afrikan residing in America has an ethical obligation to engage in regime change and socio-political economic regime change in the heart of the current Eurasian global imperial order. That the government of the United States of America has been arbitrary with regards to the Afrikan is undeniable.  In the North American pseudo-democratic system of the United States it is a matter of socio-political economic theory only that government is of the people by the people and for the people. The government of the United States of America is representative in social and political philosophy and economically driven by a pluralist elite.  The pluralist American elite originally was a white male propertied elite but has over time coopted racial minority groups and white women in order to give the façade of change. The Eurasian pluralist elite mentality is expressed by Marimba Ani in comparison to the Afrikan as follows:

                "The mode or determining structure of the western world view is that of power, control and destruction. Realities are split into pairs of opposing parts. Conventionally, one of these becomes valued, while its converse is understood as lacking value. One is "good" and the other is "bad." It then becomes necessary(valued behavior) to attempt to destroy one (the "bad"), while the other ascends to supremacy. The human response to the universe, for instance, is separated into "Reason" and "Emotion." "Reason" then becomes the valued aspect of humanity. It must be used to control or deny "emotion" in order for us to be properly human. (The African conception is quite different. In it spirit and emotion are the essence of humanness.) Other opposing pairs, in the European are "knowledge/opinion," "objective/ subjective," "science/religion," "mind/body," "male/female," "man/boy," "white/black," and so forth." To the African, on the other hand, the universe is made up of complementary pairs. These "pairs" are forces, or principles of reality that are interdependent and necessary to each other, in a unified system. The Divine Essence, for instance is both female and male and therefore able to reproduce itself. It does so in the form of male and female twins that then pair in order to continue the process. The determining mode of the African world-view is harmony. In the African world-view the human and the divine are not hopelessly separated, as they are in western theology, where the divine is defined as being the negation of all that is human. (It requires a miracle for them to interact)...”[1]

Mhenga Amos N. Wilson, as the result of extensive research over several decades, concluded that there were a number of ‘constants’ in the historical relationship^[2] between the Mabila [Kiswahili: Ethnic Groups] of Afrika and the tribes of Eurasia, in particular the historical interactions linking the two broad divisions of Ubinadamu [Kiswahili: Humanity] over the preceding half millennium. During the last five centuries the structure, function and dynamics of the socio-political communication, economic interchange and military engagements, which are defining components of the interrelations of Afrikans and Eurasians, were initiated and shaped by Eurasians according to Eurasian elite needs. The needs of Eurasians elites as delineated by Eurasians culture featured certain significant aspects which were unchanging. Given the xenophobic, violent, globally expansive for the purpose of empire-building, hegemonic nature of European culture, the preponderance of coercive force in the form of mechanized weapons on the side of Eurasian powers; and the xenophilic, socially conservative, regionally centered non-globally expansive integrated kingdoms and imperial territorial states resulting primarily from annexation for the purpose of regional security, cooperative nature of Afrikan culture, and the near dearth of mechanized weaponry in the hands of Afrikan militaries, it is in no way ambiguous as to why the essential character of Afrikan and Eurasian interactions was so heavily weighted in favor of Eurasia. This power imbalance is especially true when one gives thought to the place and use of religion and or spiritual systems in the cultures of Afrika and Eurasia. In the cultures of Afrika religion and or spiritual systems are ways of life encompassing the entire culture used for human development, where as in the cultures of Eurasia religion and or spiritual systems are socio-political institutions used to further elite political economic imperial agendas.  However, as Mhenga Amos N. Wilson stated the historical relationship has been continually defined by a series of ‘constants’. These ‘constants’ were present in the initial phase of Afrikan and Eurasia interaction five hundred years ago and continued to be underlying factors in all subsequent socio-cultural interactions.

Mhenga Wilson is suggesting that as the external behavior of Eurasians and Afrikans toward one another appeared to change there were certain aspects of the relationship which remained consistent. More specifically, considering that the distribution of coercive power was skewed disproportionately on the side of Eurasians and therefore as a result of the successful use of that power, Eurasians occupied the dominant position in all socio-political economic interactions, and keeping in mind the correlation of dominant group power and socio-psychological act of projection or the ability to ascribe negative behaviors onto the other subordinate party, it is more appropriate to say that as the external superficial behavior of Eurasians towards Afrikans appeared to change there were certain substantive aspects of Eurasian Afrikan interaction which remained unchanged. Provided that it is understood that Afrikan behavior is generally reactive in this exchange, due to the fundamental socio-political nature of the Afrikan culture in that it is xenophilic and none expansive, sense can be made of the wisdom of Mhenga Wilson by the apprehension of the salient aspects of the historical relationship of Eurasians and Afrikans for the previous half millennium. For it is this particular historical period of the past five hundred years that Mhenga Wilson is particularly referencing in his analysis. Against the background of the work of scholars like Mhenga Amos N. Wilson, the entire nature of the socio-political relationship that has existed between the Afrikan and the American government has been one that is incessantly marked with alienation and violent conflict. This situation remains unchanged even in the light of the superficial apparent socio-political economic change represented by the appointment of Afrikans to high positions in American government and with the supposedly momentous occasion of the election of an Afrikan as President of the United States of America. As Mhenga Amos N. Wilson prophesied two decades before the ‘historic’ United States Presidential election of c. 6249 KC [c. 2008 CE]:

“I often use that phrase that you hear all the time, things change to remain the same. So often you create apparent change to keep situations the same.  The European learned of course that they didn’t have to maintain a direct military presence, say on the Afrikan continent or in other areas where Afrikans live in order to umm… protect their political and economic interests. So uh… you uh… you create a ruling class uh… an indigenous ruling class there, you see and there appears to be change and it is a change of a sort, however, the basic economic dominance does not change at all.  I often talk about what I call the constants you see in our relationships with Europeans and it’s important that we look at the constants not the superficial changes you see. And often what happens is that first the European makes superficial the Afrikan intellect and makes superficial the Afrikan intelligence so that the Afrikan can be deceived by superficial changes while the basic and fundamental relationship are not changed at all.  Down at the Institute of Technology I was talking to my students the other day, ‘Now your electrical engineers, but your fundamental relationship between uh… your fundamental relationship to Whites is no different from your grandparents who were in slavery, because that fundamental relationship is one of producing profits for your European masters.’ And so if at some point making Blacks engineers, letting them be engineers or letting them be computer technologists or EVEN LETTING THEM BE PRESIDENT OF THE UNITED STATES will maintain that constant relationship that change will occur. And so often people then will respond to that apparent change and miss the fact that the fundamental relationship has not changed at all.”[3]

---

[1] Marimba Ani, Let the Circle Be Unbroken: The Implications of African Spirituality in the Diaspora (New York: Red Sea Press, 1994)               

^[2] “It takes two birds to make a nest.” [Afrikan Proverb]

[3] Amos N. Wilson, WLIB Radio Interview (New York: February, 1988)

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