Thesis on Speculative Capital

A THESIS ON SPECULATIVE CAPITAL

Ambakisye-Okang Dukuzumurenyi, Ph.D.

6 April 6260 KC_{[ 2019 CE]}

1. Speculative Capital, the principle financial domain of parasitic, domestic and international profiteers and speculators, even in its form of Foreign Direct Investment [FDI], prevents the reunification of the financial and economic sectors of the economies of the Afrikan nation-states and of the internal Afrikan colonies of the continent of Afrika and of the Caribbean and the Americas, 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 Afrika and the business 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 Black Colonialist political class of contemporary times, were birthed by the rampant galloping and hyperinflation, currency irregularities, population displacement and food-health system decay and collapse that accompanied the inception, regional extension and triumph across western Afrika of the financial and economic influence of both the transatlantic European commerce in trafficked Afrikan captives c. 5681 – 6101 KC_{[c. 1440 – 1860 CE]} and the trans-Saharan Arab commerce in trafficked Afrikans c. 4941 – 6261⁺ KC _{[c. 700 – 2020+ CE]}. Keeping in mind that the economic institution of slavery does not end but is merely transformed into other seemingly less egregious forms of economic servitude.

Following the military conquest and break-up of the political economy and political systems of the sovereign states of Afrika 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 European control of the whole of the social system of the conquered nations Afrikan 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 Black Compradors of both the ruling and poor classes of the conquered people utilized all financial resources for their own avaricious purposes.

As a means of forcing 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.

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, ie., 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 6260 KC_{[ 2019 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 Afrikan nation-state.

Sexual Expression?

Sexual Expression?

Ambakisye-Okang Dukuzumurenyi, PhD

“The persons who have dominant functional control or influence over the sexual expressions and/or desires of other persons [animals, etc.] also have dominant control over the basic motivations of those same persons in other areas of expression, including economics, education, entertainment, labor, law, politics, religion, and war.” [Neely Fuller Jr.]

We are Possessed by the Daimonic of the “Wretched Asiatic” [Classical Kemet description, originally denoting the peoples of the fertile crescent and which will now be used to designate today’s peoples of the European peninsula, Southwest, South, Southeast, East and Central Asia, the Americas who collectively possess the de-spiritualized cultural mores, values of Western Europe. Those peoples who are classified or classify themselves as white or non-white, and practice, support and maintain white supremacy, i.e., current global power relations, either consciously or subconsciously; as expressed in the incarnation of the European spirit in their physical bodies.]

The current model of manhood and of how to interact with the Afrikan woman is the enslaver/colonizer [so too is the current model of Afrikan womanhood], the Arab, European, Asian, they who practice rape, murder, and dehumanization. The Afrikan woman is approached by the Afrikan man as if she is an object of sexual gratification to be used to satisfy urges just as the enslaver/colonizer did and does.

The sadism of the enslaver/colonizer is the defining characteristic of the sexual relations of the Afrikan man and woman. Force, degradation, pain, screams of so-called ecstasy, references to domination, Herculean acrobatic efforts, subjugation, sodomy, the swallowing of the seed of life, entering into the bedchamber as a conqueror, going in to the Afrikan Woman to “do” something to; to “take” something from; to “Rape- use deceit, threaten social, physical, or psychological deprivation, take advantage of, offering material benefits, making false promises, using violence,” [Neely Fuller Jr.] and not to create, etc.

The molestation, rape and/or abandonment of the offspring that result are all schizoid, psychotic actions that we have learned from the enslaver/colonizer and now consider sane.

After five centuries of such sickness, perpetrated by the Afrikan man seeking to imitate the model of manhood of the “Wretched Asiatic,” the Afrikan woman has also come to define this behavior as proper [see our children’s social expressions for proof]; as an expression of true manhood as a definition of proper sexual relations of proper communication, preferring to be “man-handled.”

If one has only known pain, has only been treated like bodily waste, one will begin to define that as normal and consider its opposite when encountered as abnormal.

How far we are from our Afrikan selves. We have become the bastards of another culture. We have undergone forced acculturation and lost ourselves, because we do not look to ourselves.

What is our intentionality? By intentionality I mean the social structures which give meaning to our experience. It is the earth out of which our intentions, our emotive force, spring forth. What is the intentionality of our actions? It is European intentionality. What has happened to the Afrikan intentionality? It is buried within us, awaiting revivification.

What is our intentionality in our communication as Afrikan men and women? What is our intentionality in our sexual expression, our sexual intercourse, our sexual play?

“If you do not understand White Supremacy [Racism] what it is and how it works in the nine areas of human activity, everything that you think you understand will only confuse you.” [Neely Fuller Jr.]

Mhenga John Henrik Clarke: Malcolm X & The Radical Black Ministry

Morning Meditation- Blacknotes Libation: In Praise of Oshun

Mato Oput: Acholi Traditional Justice System- [Maat System of Utamadun...

Dr. Kipkoeech Arap Sambu: What Is Maat? An African Tribal System

Dr. John Henrik Clark: The Heritage of The Negro [1965]

Political Economic Conceptual Incarceration

If Global Afrikans are to effect the political economic liberation of Global Afrikan peoples they must free themselves from the conceptual shackles of Classical European Politics and Economics and the theory of the Nation-state as well as of the "Modern" national economy derived therefrom.

Economic Liberation? No! Jobs? Yes!

Niggerology 101: Topics in Niggertics & Niggernomics

Economic Liberation? No! Jobs? Yes!

Perhaps there is no strong desire for Economic Liberation. For that would entail the destruction of the current zero sum economic system and its replacement with a system that is created by the intellectual agency of Afrikan people. Accepting the ready-made is much, much easier.

Perhaps there is only a desire for a decent job under the current Economic system which is on a continuous trend of automation and wage depression. Just a more comfortable position in a burning house.

Perhaps the desire for individual gratification is just too great and prevents even the thought of class suicide.

Perhaps the Pseudo-Black Bourgeois Nationalists and paper Pseudo-Black Bourgeois Pan-Africanists of Academia and Black Capitalist Entrepreneurial infamy have succeed in defining the problem as one of a lack of access to Capitalist Finance and better employment prospects.

Perhaps the shackles of a Domain of Discourse shaped and informed by five centuries of Eurasian assumptions beliefs concepts methodologies and ideologies is too great to overcome.

Perhaps the Supra-ordinate system is too vast to conceive of in totality and that is why the effort is one of using Capitalist logic to remove Capitalist chains.

Perhaps it is true that Niggers are scared of Revolution as it is not a practical course of action that allows for personal aggrandizement or maybe there is a genuine belief that the best that can be hoped for is adjustment and accommodation to current realities. Cuba would be so much better had there been no Fidel & Che, no Class Suicide & Namibia would be ___? If only there had been no Cabral no Sankara, even though nothing but lip service is paid to them now. But plenty of Mobutus, great and small, rich and poor.

Perhaps this accounts for why toleration is given to a training system (there is no education at any level) predicated on supply and demand where value depends on scarcity. Yes this is that Economic system again with all its tastes and values.

Perhaps this accounts for why Trans-formative Systemic Change is not in the Vocabulary.

Perhaps this is why even though 54 African National Neocolonial Economies and the Internal Neocolony of American Afrikans is controlled by Eurasians there is consistent talk of Project level strategies that ignore the problem generator or inherent contradictions in what seems to be a vaguely understood desired goal. To compete globally in a rapidly automating economy when human unemployment is a grave issue for you? To be better positioned in a positioned in an ecologically unsustainable system? But hey at least I got mine!

Perhaps this is why Delinking & Disinvestment is not in the fore of conversation. There go those colonized and enslaved Economic tastes and Economic values again.

Perhaps that is why there is amnesia or disdain for producing Entrepreneurs of the ilk of a Paul Cuffee or Denmark Vesey. More Oprahs, Johnsons, and So on. After all remember the progress that Obama represents!

Perhaps this is why we see the 10,000 year old Afrikan Economic system (c. 10,000 BCE - 1800 CE) as Primitive, but it is though, cause Lewis Henry Morgan & Frederick Engels & Edward Burnett Tylor & their disciples theorized it so. Forget the lessons of industrialization as it occurred in Meroe! Oh wait that's a different interpretation of the data. 

There must be profit & loss there must be rent and wages land must be a commodity one must build to ensure continuous consumption and not build to last. After all can't get Modern society and modern technology without it. Who ever heard of a long lasting cellphone or computer? Why solar power when there are fossil fuels? And don't forget those worthless diamonds as a symbol of love! 

We can't consider that primitive stuff it's old outdated we had it once they conquered us that's the end of that besides the intellectual knots of planning to re-implement are too difficult, require far too much time; this right now is here, this right now is now, we've no use for that, the monuments of Washington DC and every Eurasian national capital notwithstanding! Capitalism Socialism Communism each are variants of primitive European economics? 

No! They are Progress with Capitalism the best of all worlds! But enough you say we need Jobs and Money and Investment! Never mind that the Money Economy of Genocidal Slaving America and Eurasia is a colonial imposition on a subjugated people, who have now grown accustomed to the system and only want fair treatment in a system of corruption!

Origin of AIDS (2004) Documentary

Origin of Aids

The Oppressor & The Oppressed

Excerpt: Ambakisye-Okang Olatunde Dukuzumurenyi,            : The Book of the Tep-HesebAn Afrikological Research Methodology Being An Afrikological Primer in Critical Thinking, Critical Listening, Critical Speaking, Critical Questioning, Critical Writing, Critical Reading & Critical Research In Pursuit of the Re-establishment of an Afrikan Njia towards a Re-construction of Afrikan Spiritual, Cognitive, Affective, Psychomotor Physiological, Social, Cultural, Historical, Political and Economic Reality (University of New Timbuktu System SBЗ/Seba Press, 2018) pp.

The Oppressor & The Oppressed

How and why did Global Afrikan people arrive at this point in time in this   SŠM/Seshem [Kush/Kemet: Psychological State, Condition] where a pseudo-leadership willingly settles for the , 3XWY/Akhuy [Kush/Kemet: Spiritual], cognitive, affective and psychomotor physiological scraps from the table of others?

How and why did a people, Global Afrikan people, the first of the    , IXT MNT/Ikhet-Ment [Kush/Kemet: Earth], once so blameless and therefore great, the most , 3XWY/Akhuy [Kush/Kemet: Spiritual] and religious, a nation of     , HMT NTR/Hemt-Netcher [Kush/Kemet: Priestesses] and    , HM NTR/Hem-Netcher [Kush/Kemet: Priests], [1] a people who once existed and moved in a  , ST NTRYT/ Săt Netcheryt [Kush/Kemet: Divine Reality] become a byword in their own    , IB/Ib [Kush/Kemet: Heart, Intellect, Intelligence, Comprehension, Apprehension] and amongst the nations, the ‘hewers of wood and drawers of water,’ so enslaved that they sub-consciously define themselves as religious, political and economic footstools and lap dogs of the powerful?

In other words:

“Why has the land been ruined and laid waste: its produce squandered, the sacred bounty of the resources of the land of the country and its compensation vanishes, as if devoured as a wilderness consumed by fire? How has the land become like a desert that no one can cross?” [Book of Jeremiah 9:12][2]

How then did Global Afrikans lose themselves, their internal humanity and love of self to the point that they lost the art, science and drive to be an Afrikan people?[3]

How did Global Afrikans come to regard the cherished traditions and , 3XWY/Akhuy [Kush/Kemet: Spiritual] institutions of the Wahenga na Wahenguzi as ‘pagan,’ evil, vile, backward and superstitious?

How did Global Afrikans come to the point where they imitate, accept and worship the ways of being, meaning and doing contained in the religions and political-economic systems of their enslavers, rapists, conquerors, colonizers and murderers, exemplified in European versions of Christianity, Aryanized-Arab Islam, western pseudo-democracy and economic neo-liberalism, as the only true and correct way of doing the important things in Global Afrikan life?

To answer these questions Global Afrikans must return to their    , MSXNT/Meskhent [Kush/Kemet: Beginning, Birthplace, Home of the Wahenga na Wahenguzi, Great Ancestress] through the , 3XWY/Akhuy [Kush/Kemet: Spiritual] ritual of Sankofa to gain a Global Afrikan historically grounded comprehension of where they are, how they came to be where they are and how this work the , TP HSB/Tep-Heseb [Kush/Kemet: Correct Method of Knowing, Methodology] came to be and most importantly how they may engage in transformative change and what types of systemic change can and must be implemented, evaluated and adjusted to solve the problems encountered by Global Afrikan people in an authentic Global Afrikan manner.

For can it ever be true that the philosophies, ideologies, concepts, beliefs, ideas, assumptions, religions, government structures, institutions, militaries, political economic doctrines, Utamaduni and social organizations of the conqueror and oppressor will ever protect and preserve the Utamaduni, authentic government structures, socio-economic institutions, militaries, philosophies, , 3XWY/Akhuy [Kush/Kemet: Spiritual] systems, concepts, beliefs, ideas, assumptions, ideologies, and the women, men, children, elders and future of the conquered and oppressed? 

Can this ever be reality considering that these things are expressions of the conquerors God? 

The God of the conqueror is not the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor] of the conquered. 

After all in that God’s sanctioning of the very heinous acts of conquest, subjugation and colonization, whereby foreign settlers were sent to implant the conquerors society, and neo-colonization, through a foreign trained and acculturated indigenous elite prepared to continue the subjugation that God has emphatically demonstrated in a highly demonstrative and detailed manner his utter contempt, loathing, detestation and hatred of the social way of living and institutions,   , HMT R/Hemet Re [Kush/Kemet: Etc.], of the targeted population of people.

In bequeathing upon that conquering people success in their heinous endeavors, their God working primarily through the mothers of the conqueroring people has shown that he is sustaining, protecting and guiding their actions just as parents nurture and nourish their newborns. 

Their God on the other hand has treated the conquered and subjugated people not as beloved offspring but as hated, despised chattel, as newborns orphaned at birth in the harshness of the wild.  Though the conqueror propagandizes that their God is universal, one and all loving, the empirical reality of the actions he has supported and continues to support say otherwise in a most unambiguous manner. 

The God of the oppressor increases them in terms of power but alienates and decreases the conquered, enslaving, bastardizing, murdering, maiming and psychologically crippling them for generations to come.

Under these continuing conditions can it be possible that their God through their institutions could ever be trusted to protect and preserve the conquered?  Even more importantly given what their God has done to the conquered and is willingly sanctioning should the conquered want these institutions to?

For this God of the conqueror is a jealous, cynical God which even curses his own beloved children. 

For the conqueror practiced, perfected and perpetrated his horrific acts upon his own people. 

To verify this one need only consider the history of the reprehensible acts perpetrated by the English against the Irish[4] prior to and during the establishment of a European oriented International Political Economy based on the Transatlantic enslavement and forced labor migration of Afrikans c. 5685- 6129 KC [c. 1444-1888 CE][5] as well as during the establishment and waning days of the Aryanized Arab oriented International Political Economy based on the East Afrikan enslavement and forced labor migrations of Afrikans c. 4891- 6241 KC [c. 650-2000 CE].[6]

And even now this God of the conqueror shuts the wombs of his beloved female children condemning his offspring to slow death. 

Can it be that the conquered and conqueror are siblings, children of the conquerors God? 

Given all that he has done against the conquered can it be reasonably determined that this biased, prejudiced and partial God will graciously make the conquered a great and powerful people after having slaughtered six hundred million in the most blood curdling and barbaric manner? 

It is here argued in a most polemical manner that such things are born of the fairytales of children and shall never be so, for the conquered and the conqueror, the oppressor and oppressed, the exploiter and the exploited are two distinct and separate peoples with two distinctively separate socio-cultural historical origins, psychology,       , HMT R/Hemet Re [Kush/Kemet: Etc.], and two distinguishable and separate destinies and reasons for being. 

For the conquered and exploited the lands and remains of the Wahenga na Wahenguzi are sacred, imbued with their everlasting spirit and all of the land, its plants, trees, water, sun,       , HMT R/Hemet Re [Kush/Kemet: Etc.], is sacrosanct and hallowed being an expression of q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor]. 

To the conqueror the sepulcher of their own ancestors are nothing more than decrepit  wooden boxes or marble tombs in which the dead are deposited and forgotten and the Wahenga na Wahenguzi of the conquered are to the conqueror nothing more than museum oddities to be displayed as curios and then deposited in dust filled, disregarded basements.  

The God of the conquerors has given them a     , HPW/Hepu [Kush/Kemet: Custom, Law] code that is prolix, abstruse and condemnatory, while for the conquered the deeds and words of their Wahenga na Wahenguzi are their living , 3XWY/Akhuy [Kush/Kemet: Spiritual]  , SЗHW/Sahu [Kush/Kemet: System], continuously communicated through dreams and visions on the breath of the q R, NTR ‘З/Netcher-aa [Kush/Kemet: The Great Spirit or Ancestor] and encoded into their very DNA flowing through their heart. 

Unlike the ancestors of the conquerors, the Wahenga na Wahenguzi do not abandon the sacred lands from which they sprang but continue to watch over, be concerned for and speak for it to their descendants. 

Just as the sun and moon, night and day are distinguishable and separate so too are the conqueror and the conquered, the oppressor and oppressed the exploiter and the exploited. 

Each is as different from the other as , MЗ‘T/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] to   , ISFT/Isfet [Kush/Kemet: Prevarication, Immorality, Chaos, Incongruity, Disorganization, Conflict and Unscrupulousness].

---

[1] “From the remotest times to the present, the Ethiopians have been one of the most celebrated, and yet the most mysterious of nations. In the earliest traditions of nearly all the more civilized nations of antiquity, the name of this distant people is found. The annals of the Egyptian priests were full of them; the nations of Inner Asia, on the Euphrates and Tigris, have interwoven the fictions of the Ethiopians with their own traditions of the wars and conquests of their heroes; and, at a period equally remote, they glimmer in Greek mythology. When the Greeks scarcely knew Italy and Sicily by name, the Ethiopians were celebrated in the verses of their poets; and when the faint gleam of tradition and fable gives way to the clear light of history, the lustre of the Ethiopians is not diminished. They still continue to be objects of curiosity and admiration, and the pen of cautious, clear-sighted historians often places them in the highest rank of knowledge and civilization.” A. H. L. Heeren, Historical Researches into the Politics, Intercourse and Trade of the Carthaginians, Ethiopians and Egyptians (Oxford: D. A. Talboys, 1838)

[2] William Tyndale, (Trans.) Holy Bible (London, 1530); Lancelot C. L. Brenton, (Trans.) The Septuagint: With Apocrypha (London: Samuel Bagster & Sons, Ltd., 1851); “Christian Old Testament,” Holy Bible: With Apocrypha King James Version (London, England:, 1611) and New International Version (Colorado Springs: International Bible Society, 1984)

[3] “We have a conflict within ourselves about how to use culture as an instrument of liberation. If we had confidence in our culture, the second rate cultures of other people would not fascinate us.” [Mhenga John Henrik Clarke]

[4] Alexandar Martin Sullivan, Story of Ireland (London: M. H. Gill & Son, 1894); Standish O’Grady, The Story of Ireland (London: Methuen & Company, 1894); Emily Lawless, The Story of Ireland (New York, G. P. Putnam's Sons, 1896); Seumas Macmanus, The Story of the Irish Race: A Popular History of Ireland (New York: The Irish Publishing Company, 1922); Charshee C. L. McIntyre, Criminalizing a Race: Free Blacks During Slavery (New York: Kayode Publications, 1993)

[5] Eric Williams, Capitalism & Slavery (Chapel Hill: University of North Carolina Press, 1944); Philip Curtin, The Atlantic Slave Trade (Wisconsin: The University Of Wisconsin Press, 1969); Ralph Austen, African Economic History: Internal Development and External Dependency (London: James Currey, 1987); Joseph E. Inikori and Stanley L. Engerman (Eds.), The Atlantic Slave Trade: Effects on Economies, Societies and Peoples in Africa, the Americas, and Europe (Durham: Duke University Press, 1992); Ronald Segal, The Black Diaspora: Five Centuries of the Black Experience Outside Africa (New York: Farrar, Straus and Giroux, 1995); Hugh Thomas, The Slave Trade: The Story of the Atlantic Slave Trade, 1440–1870 (New York: Simon & Schuster, 1999); Herbert S. Klein and Jacob Klein, The Atlantic Slave Trade (Cambridge: The University of Cambridge, 1999); John Thornton, Africa and Africans in the Making of the Atlantic World, 1400–1800 (New York: Cambridge University Press, 1998); Paul E. Lovejoy, Transformations in Slavery: A History of Slavery in Africa (Cambridge: Cambridge University Press, 2000)

[6] Bethwell A. Ogot, Zamani: A Survey of East African History (Nairobi: East African Publishing House, 1974); Murray Gordon, Slavery in the Arab World (New York: New Amsterdam Press, 1989); Ronald Segal, Islam's Black Slaves: The Other Black Diaspora (New York: Farrar, Straus and Giroux, 2002)

Elections & Power: Pseudo-Political Change in Action

Elections & Power: Pseudo-Political Change in Action

Ambakisye-Okang Dukuzumurenyi, PhD

The election of Barak Obama as President of the United States of America does not represent substantive political economic engagement on the part of the grassroots of the Afrikan Diaspora and it is not real change.

Instead, the elections are nothing more than apparent change and are merely an example of elite manipulation of the grassroots for elite ends.

American politics is primarily Plural-Elitist in nature, which means that competing elites who agree on the basics of the social order as well as on the projection of hegemonic power, but who disagree on the methodology of implementation, engage in structured political campaigns or combat. 

Each is represented in general by one of two parties, and each sets the rules of political participation so as to eliminate the development of any real mass oriented populist parties. 

The Plural-Elites choose candidates that agree on the basic rules of the social system and fund them, placing them before the mass public and to varying degrees opening the corporate media them. 

The grassroots are allowed to choose among safe interests as defined by Plural-Elites.

The sudden ‘rise’ of Barak Obama through the American political system is akin to the placement of Enslaved Afrikans as Generals in the Aryan-Arab armies of conquest.

Even when these enslaved Afrikans seized power they ruled in accordance to Aryan-Arab cultural paradigms.

The power structure, which includes the ruling ethnic[s] group[s], any police apparatus, governors, bureaucrats, etc., serve, manage, administrate, enact, and enforce the public policies of the ruling class in a country in any historical time.

If they seize power ‘illegitimately or obtain it ‘legally’ they rule according to the dictates of the dominant culture, seldom if ever do they do otherwise.

None of the Enslaved Afrikans who were made generals under Aryan-Arab domination or who became Caliphs, Viziers and the like used their power for Afrikan Liberation.

The Afrikan, Septimus Severus who became Emperor of Rome c. 4443-4452 KC [c. 202-211 CE] was an excellent Roman Emperor ruling according to the rules set down by Rome from its inception as a regional power in c. 4750 KC [c. 509 CE].

He did not seek to liberate conquered Afrikan lands. 

President Barak Obama during his two Presidential Administrations has continued the economic and military policies that were implemented by President George W. Bush.

At best President Obama has engaged in pseudo-symbolic political action towards Afrikan people.

During his administration the fundamental sociological, economic, political, psychological, historical, and religious relationships between Eurasians, Americans and Global Afrikans has not changed.

It is still defined by domination.

To go a step further the idea that the Executive office of any nation is the center of power is obsolete in an International Political Economy where Corporations weld enormous economic power and paramilitary capabilities and mass produced sophisticated military weaponry. 

The actual core of power more appropriately resides in the G8 Finance Ministers and the Central Banks of the economic powerhouses of the Triad composed of the United States, the European Union, China and Japan.