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Watch and Download Movie Spider-Man: Homecoming (2017)

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Director : Jon Watts.
Writer : John Francis Daley, Jonathan M. Goldstein, Jon Watts, Erik Sommers, Chris McKenna, Christopher D. Ford.
Producer : Kevin Feige, Amy Pascal.
Release : July 5, 2017
Country : Germany, United States of America.
Production Company : Columbia Pictures, Marvel Studios, LStar Capital, Pascal Pictures.
Language : English.
Runtime : 133
Genre : Action, Adventure, Science Fiction.

‘Spider-Man: Homecoming’ is a movie genre Action, was released in July 5, 2017. Jon Watts was directed this movie and starring by Tom Holland. This movie tell story about Following the events of Captain America: Civil War, Peter Parker, with the help of his mentor Tony Stark, tries to balance his life as an ordinary high school student in Queens, New York City, with fighting crime as his superhero alter ego Spider-Man as a new threat, the Vulture, emerges.

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Watch and Download Full Movie Despicable Me 3 (2017)

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Director : Kyle Balda, Pierre Coffin.
Writer : Ken Daurio.
Release : June 29, 2017
Country : United States of America.
Production Company : Illumination Entertainment.
Language : English.
Runtime : 96
Genre : Science Fiction, Adventure, Animation, Comedy, Family.

‘Despicable Me 3’ is a movie genre Science Fiction, was released in June 29, 2017. Kyle Balda was directed this movie and starring by Steve Carell. This movie tell story about Gru and his wife Lucy must stop former ’80s child star Balthazar Bratt from achieving world domination.

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Watch and Download Movie Transformers: The Last Knight (2017)

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Director : Michael Bay.
Writer : Steven S. DeKnight, Robert Kirkman, Matt Holloway, Art Marcum, Michael Bay, Steven Spielberg, Jeff Pinkner, Zak Penn, Christina Hodson, Lindsey Beer.
Producer : Ian Bryce, Akiva Goldsman, Steven Spielberg, Lorenzo di Bonaventura, Don Murphy.
Release : June 21, 2017
Country : United States of America.
Production Company : Paramount Pictures, Universal Pictures, Hasbro Studios.
Language : English.
Runtime : 149
Genre : Action, Science Fiction, Thriller, Adventure.

Movie ‘Transformers: The Last Knight’ was released in June 21, 2017 in genre Action. Michael Bay was directed this movie and starring by Mark Wahlberg. This movie tell story about Autobots and Decepticons are at war, with humans on the sidelines. Optimus Prime is gone. The key to saving our future lies buried in the secrets of the past, in the hidden history of Transformers on Earth.

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Ebola and R2P: An unfolding epidemic or an unfolding crime against humanity?

22-Oct-2014:  R2P or the Responsibility to Protect was invented by the most powerful countries to demonstrate their humanitarianism, but in reality to provide themselves with yet one more weapon in its endeavor to dominate the world.

Is it not reasonable to think that R2P would have been invoked to rally world support against the spreading Ebola virus in the West African countries of Guinea, Liberia and Sierra Leone?  After all, even the head of the World Bank has criticized the failure of the rich Western countries to respond adequately to the epidemic.  But given the gravity of this failure, this “mea culpa” ends up being a sort of cover up.  Was the head of the World Bank, the IMF and like-minded institutions with a global reach willing to remember the role they played, through Structural Adjustment Programs, in further weakening all African health infrastructures, rendering them completely inadequate to a serious epidemic?  Dr. Paul Farmer, a personal friend of the head of the World Bank has described these infrastructures as “medieval”.

Given that recent history and the one that preceded it, would it be an exaggeration to describe the Structural Adjustment Program a crime against humanity? However, again, given the history of the relationship between the Western countries and Africa, the former are likely to be outraged at being called perpetrators of such a crime for their failure to respond adequately to the spreading epidemic.  For the Western countries, R2P is supposed to be used against perpetrators of crimes against humanity.  By definition, given their own self-serving, utilitarian narratives, these most powerful nations are not prepared to look at themselves as actively involved in perpetrating such a crime.

The way the Ebola epidemic is being dealt with by the most powerful countries of the world can only be understood if one approaches it through the mindset that emerged from the history of conquest, slavery, colonization and apartheid.  The Western countries enriched themselves through these historical processes that were rooted in systemic injustices.

For these injustices, no tribunal was ever set up.  One of the consequences has been an ongoing impunity with regard to what occurred in Africa.  Yet, the same Western countries have been quick to set up an International Criminal Court to make sure that crimes against humanity are punished.  The question is: who decides on whether or not a given behavior, a given historical process, should be investigated for creating an environment conducive to a crime against humanity?

How the most powerful countries have responded to the Ebola epidemic is not unlike the manner in which they have responded to the evidence of climate change.  The concentration of power, wealth into the hands of a tiny segment of humanity has led to the growth of an understanding of justice, truth, solidarity that is completely contrary to the maintenance of humanity.

The norm inscribed in the three pillars that constitute the foundation of the R2P automatically enjoins us to pose tough moral questions for those who have assumed the responsibility to execute that decision. President Sirleaf’s passionate letter to the world carried on BBC last Sunday, October 19, 2014, reminded the global community that ebola ‘respects no borders’. And the ‘bitterly disappointed’ Kofi Annan, another darling of neo-liberalism with impeccable credentials, was enraged to go further—‘if the crisis had hit some other region it probably would have been handled very differently’. This difference, shaped by centuries of history, teaches that one part of humanity is expendable while the other is not.

The one billion basket fund launched by the UN to reduce the rate of transmission has failed to attract donor support outside the $20 million pledge and the $100,000 donated by Columbia. But the cost of two F-22 Raptor stealth jets—going at $412 million a piece— gulping a whopping $67 billion to develop could eradicate ebola and malaria combined in one go.  From 8 August to 24 September the US spent nearly one billion dollars bombing ISIS in Iraq.

Jacques Depelchin, Berkeley, California
&
Ibrahim Abdullah, Freetown, Sierra Leone
22-Oct-2014

Open Letter to the Mayor of Durban

Dear Mr. Nxumalo, Mayor of Durban, South Africa

I have been informed that you are trying to be helpful to the poor, by way of being charitable, and sensitizing richer people to donate whatever they can to improve the conditions under which the poor live. From what is being reported, it does seem that you are not interested in listening to what the poor themselves are saying with regard to deal with their living conditions.

I do have many questions, but the one that really dominates is the following: why is it so difficult for you (and others in your administration, in the justice system, locally and nationally, in your party, locally and nationally) to look at people who are protesting on the basis of values (like solidarity, for example) that most Africans, nay, most humans, are proud to share? Is it not possible to put aside what capitalism, colonialism, apartheid, slavery, drilled into our minds, and listen with the kind of care, love, compassion someone like Francis of Assisi once did as a way of reminding us what we do have in common. One does not have to be a former catholic believer to admire someone like Pope Francis giving examples of humility, compassion, generosity, recently embracing a disfigured person. Or have you so imbibed the concept of power as power only when exercised with impunity, that you do not see how closely you are reproducing what went on during apartheid?

In his novel, KMT –In the House of Life, subtitled, an epistemic novel, Ayi Kwei Armah has provided an enlightened response. In this novel, Ayi Kwei Armah tries to understand why Ancient Egyptian Civilization fell apart. In a nutshell, it boiled down to a struggle between two antagonistic understandings of how to advance knowledge (and humanity). On one side there were the keepers (using knowledge as a way of accumulating power) and the sharers (using knowledge as a way of promoting solidarity, and the continuing emancipation of humanity).

Mr. Mayor, have you ever entertained the idea that, given your position, you could play a significant role, not only in Durban, but beyond, toward a complete and total emancipation of humanity, from the predatory practices of capitalism? What has been missing in Africa, since the years of Independence? What has been missing in South Africa, since the end of Apartheid? In all these cases can one seriously talk about transition when those who most benefitted from the predatory liquidation of Africa organized themselves to carry on with the predatory system? The predators are keepers and reproducers of the knowledge that made them powerful and super rich. The residents of Kennedy Road, Cato Cress Manor are trying to make you understand their messages about sharing in solidarity, not through charity. The latter is a healing message, the former is a transaction aimed at keeping the poor poorer and the rich richer.

There is a world of difference between solidarity and charity.
The latter calls for silence
Acquiescence, submission
Acceptance of poverty
As something akin to predestination
Solidarity
Calls for audacity
In liquidating misery
Poverty
Forever everywhere
Not just in one corner of a territory

The poorest of the poor
Took to the streets because they had no other way
To be heard in their own voices
By themselves, for themselves

In today’s world dominated by violence
The voices from the poorest of the poorest
Are healing voices seeking
To heal wounds, visible and invisible

Mr. Mayor, it is easier to focus on the visible wounds, the ones everyone can see and understand, but the deepest wounds tend to be the ones that are invisible from the outside. Real healing means going as deep as possible in those hidden wounds, with the help of those who are vocal and those who have been so badly wounded that, more often than not, they would rather keep quiet.
There is one humanity, indivisible. In the end, each one of us will be asked, whatever our beliefs what did we do in order to heal that which appeared irreparably destroyed.

Jacques MF Depelchin
Researcher/teacher
Salvador-Bahia
Brazil
Hugh Le May Fellow Rhodes University (August-December 2012)

Edward Snowden: A healing voice

Like many people, I was surprised to hear of Edward Snowden’s decision to leave his job and move toward Hong Kong in search of a place where he could reconcile his conscience with his understanding of humanity and the US Constitution. Ever since, I have been trying to understand how he had come to a decision that, one may be certain, others contemplated, but then did not pursue for reasons that are not important, at this point, to figure out.

As days, weeks, months passed, most citizens of the US had difficulties in assessing Edward Snowden’s act: was he a hero or a traitor? In the midst of these hesitations, his father embraced him tightly. [His mother may have done the same, but more discretely, so discretely in fact, that no one but herself and Edward and his father know about it]. It was a very encouraging and courageous act even if it had to be handled, as too many things have to, in these days, with the help of a lawyer.

Is this lawyerly mediation of father-son love a sign of the times we are living in?

Solidarity, generosity, love,
Natural as humans for thousands of years
Cannot be expressed without consulting
Lawyers, expert navigators in protecting
Humans from being liquidated by other humans
So blinded by the exercise of power with impunity
They and/or their lobbyists
cannot see how such insanity
Has led to a slow, possibly
Irreversible process
Of annihilation of values that
Once defined humanity

In these turbulent and confusing times, the striking quality of Edward Snowden’s voice may account for the silence it has tended to generate among his fellow humans. In the ideological dictionary of how to catalogue him, the specialists are at a loss, between honoring him as a hero and castigating him as traitor. Yet, his voice has come out as clear as crystal, as simple as a healing voice echoing his own conscience, a conscience fine tuned to how it was defined thousands of year ago when humans began to gain a conscience of themselves as different from animals.

As one reads Ancient Egyptian texts, especially around the concept of Mâât (justice, balance, ethics, solidarity, etc.), it is not difficult to see the connection between Snowden’s Ba (inner spirit, soul, conscience, according to the Ancient Egyptians) and that of The Man In Dispute of His Ba, a text from the 12th dynasty. (See Miriam Lichtheim, Ancient Egyptian Literature. Vol. 1: The Old and Middle Kingdom. UCLA press, 1975) It is not difficult to imagine Snowden debating with his Ba on how to decide what to do in the face of doing work that told him that it was not right.

As in that text from the 12th dynasty (1990-1785 BC), one could imagine Snowden thinking like that man:

To Whom Shall I Speak Today
The Constitution shows one way
My bosses kept messaging me: stay away
From your conscience
They would say
Insisting you are
Too young to know anyway
The right from the wrong way

Still I kept asking myself
To Whom Shall I speak today
While being encouraged to go
against the right way

To Whom Shall Speak Today
Facing solitary incarceration
Because I cannot help say
Yes to my conscience

Knowing what he did and what he was being asked to do, it is not difficult to imagine how he first tried to push his conscience away, silence it, telling himself that his job was to follow orders and not think about the bigger issues of whether it was right or wrong. But his conscience or his Ba kept coming back, sometimes in the middle of the night. He may not have thought the same as The Man from the text in Ancient Egyptian 12th dynasty, but it is also clear that it is those words that led him to look for people with whom he could share the load weighing on his conscience/Ba. The pain from the load was too much. Like any reasonable human being he looked for help, searching for someone he could speak to, without facing punishment concocted by generations of misguided, gone astray guardians of laws built on lies, violence, still unacknowledged crimes against humanity.

We do know that our brain/body still react physically/psychically in ways that were learned from thousand of years ago, whether in the face of threatening danger or in the face of dilemmas dealing with life issues. Living as human beings means that one is permanently connected to one’s conscience. That umbilical cord that connects us to primordial times has never been severed, but it will come under severe strain, now and again. In times past, land and conscience were as inseparable as any of the organs that make humans what they are. Inheritors of that crime against humanity see nothing wrong in cashing in on that original impunity by invading the soul/conscience of every single human being to own it as they owned the land they conquered.

Could it be that the difficulties of figuring out how Edward Snowden decided to do what he did stems from a station in the evolution of humanity that is showing signs of being split from its conscience. Put in another more brutal fashion: could it be that one of the consequences of the way humans are being organized economically, politically, scientifically, culturally, religiously, humanity as we have known it, is being liquidated, along with its history and being replaced by a species fashioned to respond without resistance to the rules and regulations that are being imposed in all spheres of life, all of them rooted in the impunity that sanctioned the severing of the land from people whose conscience kept repeating:

You are the guardian of the land
Earth, air, water one way
As Corbin Harney used to say
Only one way to stay
The integrity of humanity
Let no one take your land away
Because not long after they
Will take your conscience away
They turned the land into a commodity
With names like plantation, reservation,
Bantustans, colonies, commonwealth,
francophony,
Lusophony
How far is humanity
from unrecoverable cacophony
hibernation, isolation, desolation. Liquidation?

The signal is clear: do not listen to your conscience, especially if tells you to denounce something that is damaging to other members of humanity.

Looked at from such an angle, Edward Snowden’s voice and action can be seen as healing gestures in a world increasingly being pushed to self annihilation by practices that emphasize, single mindedly, the competitive search for self-enrichment. In the face of such a disaster, should one be surprised that a person with a highly sensitive conscience could not help but follow it? When a healing voice, like Edward Snowden’s, emerges in the midst of an undeclared war against humanity, one can be certain that such a voice is the result of a massive healing energy being expressed from different segments of humanity. This voice is not an isolated cry. Could it be the water breaking preceding the birth of a renewed conscience and affirmation of fidelity to humanity?

单号网  空包网

CABRAL AND THE DISPOSSESSION (DEHUMANIZATION) OF HUMANITY

It has been pointed out that the assassination of Amilcar Cabral marked the end of a sequence of history (Michael Neocosmos) namely the end of politics through armed struggles. In the process of thinking and re-thinking the legacy of Amilcar Cabral is it possible to say anything that has not been already said, either by himself, or by those who have written about him? Is it possible to go beyond just citing words and/or phrases that reconnect to his vision of an emancipated Africa? Is it possible to accept that, from the end of WWII, if not before, history has unfolded as imposed by the most powerful economic and political forces.

Discussing Amilcar Cabral, in a way, is no different from discussing other iconic and revolutionary figures whose lives were cut short precisely because of how they were perceived by their enemy. The long history of freeing Africa and Africans from the legacies of enslavement, colonization, apartheid, globalization seems like a never-ending task. The task could be made easier if one’s understanding of the above legacies were not too intimately tied to the Enlightenment.

In this essay, I would like to argue that one of the reasons Africa and Africans, and especially the poorest, are not better than they were in 1973 (possibly worse off), has to do, in part, with an inadequate understanding of how capitalism rooted itself in Africa, while uprooting its people, its culture, its history, and, at the same time pushing the splitting of humanity to levels that will make the task of coming back together appear impossible.

While most theorizers of capitalism and the processes linked to its expansion do mention violence, to my knowledge, none has really focused on the impact of cumulative violence on both sides. In addition, most theorizers, even if they may deny this, focus on the economic and financial impact of capital. The political and ideological impact resulting from the violence has not received the same kind of attention that the equation labor-capital has received. If capital, for the sake of its survival, shall feed on states, any of them, it will do so.

The financialization of capital and the kind of impunity it rests on must be analyzed through a theorization of how violence has been exercised while, at the same time, not being presented as violence. The towering dominance of finance capital is deeply connected with the violence present, represented and accumulated over the years in military organizations like NATO and the nuclear arsenals of countries with nuclear capability. In turn that latent violence which hangs over humanity like a Damocles sword has historical roots in processes that tend to be seen as separate. Ideologically speaking, capital and capitalism must be presented in the same light as, say the history of the US: the best, the greatest, incapable of committing crimes against humanity. The ruthlessness of capital, under any of its historical sequences, has been sanitized to the point of turning it into the “only acceptable alternative”.

The political and ideological power that has resulted from the violence inflicted during slavery and colonization deserves greater attention if the economic, political and cultural transitions are going to be understood, whether from slavery, colonial, apartheid to post-slavery, post-colonial, post-apartheid times. In a nutshell, the argument can be summarized as follows: from slavery through the current era called “globalization”, a type of power has emerged on a global scale that has not be given a name, as yet. In addition the cumulative effect of violence, physical and psychic has led to the emergence of a world in which violence will often take forms that have nothing or little to do with violence as is understood. To this kind of overwhelming power that is almost impossible to assess, one should add the power of technology. The creative side of technology is overemphasized while its destructive capacity has been growing beyond the imaginable.

For example, through advertizing (supposedly focused on creativity), consumers are led to believe that a given product (while in reality lethal for one’s health) is not only desirable, but also will enhance one’s health, and how one will feel, look, etc. Thus, while living under a socio-economic system that could be described as the most predatory in the history of humanity, humans seem to be unaware and/or unconcerned that, in the words of Aimé Césaire, “We have entered a tower of silence where we have become prey and vulture.” Indeed, one could convey the same idea by wondering whether capitalism has become the nicotine of humanity.

If it were to be analyzed in detail, this kind of power, rooted in how capitalism has imposed itself could lead one to conclude it has achieved the kind of dominance that Nazi leaders could never ever have dreamed of. Yet, it would be wrong to look at the end of WWII (i.e. how it came about, as a singular turning point. What is needed is a history of transitions (from slavery to colonization to apartheid to globalization) of capitalism, focused on where and how the concentration of economic, political, financial power was built.

One of the starting points has to be how the post-WWII has been presented by the powers that have been in control of that process: as a period that has brought greater progress, peace and security to everyone, under the twin aegis of capitalism and the United States. This narrative must be questioned in view of the crossroads in which humanity finds itself today. Asking for the narrative to be questioned does not mean that one has reached a conclusion with regard to how one should call the times under which we are living, but questioning at all times while maintaining fidelity to humanity can be the only way of maintaining fidelity to emancipatory politics.

Cabral’s famous warning about not claiming easy victory comes to mind. Yet, it could be argued that, in fact, systematically, at every transition there has been something akin to “claiming an easy victory”, or thinking that because some victories had been achieved, the rest, as Nkrumah so famously put it, will follow. In Frelimo’s publication during the struggle, an editorial was written, very critical of Nkrumah. Was Cabral thinking of Nkrumah when he issued his warning about not claiming easy victories?

As in any scientific endeavor, emancipatory processes, if they are going to be successful, can never end, if only because the temptations of one group seeking to take advantage of the rest is always going to be present. One of the difficulties, if not the principal one, is that the nature, form and appearance of the challenges will never be the same. Thus, Samora’s probing question “Who is the Enemy?” cannot ever have a prefabricated, or ready-made answer. It requires a constant battle whose shape, form, organization will never be the same. Sounds obvious, but is it? One of the reasons why there has been a tendency to claim easy victories (whether over slavery, colonization, Nazism or apartheid) comes from the imposition of historical narratives that see no connections (or very few) between these various phases when, in reality, the connections are structural, and should lead to constant re-examination.

For example, is it far fetched for an author like Claude Ribbe to look at Napoléon Bonaparte as a precursor of Hitler? Ribbe’s book focuses on how Napoleon ordered the restoration of slavery when he came to power. How that process was carried out may lead historians to other conclusions, but there is no doubt about how horrific it was (instructions coming from the highest levels were to make no prisoners, and asphyxiate them in massive numbers in the ship howls before throwing the dead bodies in the ocean). Moreover, Napoleon’s intentions were made clear: make the punishment as severe as possible so that the enslaved would think twice before engaging in overthrowing slavery. In other words, there are parts of the history of capitalism and/or nations that became powerful through its expansion that are considered sacred and untouchable. If impunity is going to be addressed seriously, then let it be done in a manner that does not flinch at investigating some of the most deeply embedded causes.

The enemy that allowed slavery to be abolished was actually working at modernizing slavery, i.e. getting rid of those shackles that were considered as obstacles on the growth of capital. The enemy that was later defeated in Indochina, Kenya, Algeria was in the process of modernizing its arsenal. This process has nothing to do with conspiracy theory; rather it has to do with the transition from colonization by European countries to US capital overtaking the latter. It has to do with the obvious: reconnecting histories that have continued to be treated as separate and unrelated to each other.

The history of the politics of emancipation as it has unfolded in Africa is one that should generate a process of rethinking à la Cabral. This would mean that emancipatory politics must understand the trajectories of colonization, apartheid, globalization, better than those who think that given that they always have won, there is no other lesson to learn from anyone, let alone from those who have been systematically slaughtered because their resistance was described as backward, barbarian, etc.

1. Power, violence and impunity

At the root of the long process of conquering Africa, one finds violence exercised with impunity. The end result, as can be seen today, is a practice of power that, implicitly and/or explicitly states that “power is only power if it is exercised with impunity”. In order to understand this, one has to look at the cumulative violence that has been unleashed for centuries, most of which went unrecorded in the annals or archives of the conquering forces.

It is not enough to note, as most observers do today, that there are two international justice systems, one at the service of the most powerful nations, corporations and one at the service of the weakest. For the latter, an arsenal of humanitarian, charitable organizations have been put in place since the days of the abolitionist movement in England, in particular, but not only.

Humanitarianism has a history longer than the birth of the United Nations and most charitable organizations. Humanitarianism can be looked at the manner in which the most powerful show their power to the weakest. Justice that is practiced out of charity is not justice. When adjectives begin to be added to justice, such as “social justice”, then one should be alerted to the fact that justice means different things to different groups of people.

For power to be exercised with impunity, the violence behind it must not be interpreted as questionable, or unjust. The most powerful nations and corporations are not interested in examining the reverberations/repercussions of how they exercise their power. It has reached levels of unaccountability that are usually associated with dictatorial rule.

For example, when it is decided in a given place that a group of people must be liquidated because one person has been identified as a threat to the well being of those controlling economic, political and financial power. Such a process makes a mockery of justice and reframes the parameters of international relations in a way that becomes impossible to challenge because impunity has become part and parcel of the definition of power as exercised by the most powerful.

2. Education, history

If one looks at the interest in history during the liberation struggles and the immediate aftermath, it is not difficult to notice that history was an important topic. Education was equally important. The reasons were obvious: if people were going to be mobilized to fight colonial rule, then it was important for them to understand its roots and how it worked, both physically and mentally.

The correlation between knowing the past, the present and the future was crucial in the success of the armed struggles for liberation. If one takes the example of Frelimo and the teaching of who the enemy is, during the armed struggle, it is not difficult to see how crucial education and history were as mobilizing weapons. When the colonized (or the enslaved) stand up and affirm themselves as not colonized, as free, they state that they count in a way that goes counter to how they had been treated by the enslavers and/or colonizers. However, that affirmation does require constant updating if the pitfall of National consciousness (or claiming easy victories) is going to be avoided.

Is it not interesting that preoccupation with history and/or education tends to occur at moments of crisis or in times when there is a sense that things cannot go on as they are? Although still in power, Frelimo has adopted the dominant manners and practices of its former enemy by relegating history, education and health to the bottom of the priorities. The presupposition (from the US to Mozambique, to DRC, to Brazil) is that these disciplines are sought by the less intellectually gifted. According to those in power (corporations and/or state) this is as it should be because the best brains are headed for science, Business and Law Schools.

Post Apartheid South Africa devotes 20% of its budget to education, and yet education continues to suffer from the apparent determination that it is not crucial for a society driven by a bottom line that has stated, for centuries now, that Africa and Africans should not get the best education possible for every single person. The bottom line continues to be dictated by the notion that those who have risen to the top have done so thanks to their own merit. The idea that maintaining fidelity to humanity is crucial not just for the tiny few at the top, but for every single one, is simply anathema to those who have most benefitted from the process of dispossession and dehumanization that has taken place under capitalism.

3. Capitalism: toward eradicating humanity and its history?

Over and above the typical features of capital related to the relationship between labor and capital, what takes place at the same time is a process of dispossession that goes far beyond what has been understood. How lethal capitalism has been in its process of destroying humanity has not been fully understood. The discussions about whether primitive accumulation or dispossession best capture how capitalism as an economic system operates can only lead to claiming easy victories, because capitalism has impacted humans in ways that go far beyond the realm of economics.

It is not sufficient to provide a critique of capitalism by just focusing on its economic features. Sometimes it may take the voice of poets to see better through capitalism. I will refer here to just two of them: Aimé Césaire and Ayi Kwei Armah. For the first I can only send readers to his Discourse on Colonialism. In it he articulates the interconnections between capitalism, Nazism and colonialism in a way that does not follow the usual script. He points out how the reconstruction of Europe went hand in hand with a continuation of Nazism (in the colonies). After all, it is not Hitler who proclaimed the following: “We do not aspire to equality, but to domination. The foreign race country must become again a land of serfs, daily farm or industrial workers. The issue is not to do away with inequalities among people, but to amplify them and turn it into a law”. Ernest Renan, the western humanist, the idealist philosopher is the author of this quote, written immediately following the end of WWII.

In a few more paragraphs, Césaire illustrates, with quotes, the ideological kinship between French thinkers and Hitler and his acolytes; between the barbarism that colonization leads to do, and where Nazism led. For Césaire, both colonialism and Nazism are the by-products of a sick civilization that, in his word “irresistibly, from consequence to consequence, from renunciation to renunciation, calls for its Hitler, I mean its punishment”.

From the perspective of Africa and its enslavement, Ayi Kwei Armah has written about the reality brought about by the white destroyers and the way to heal from the carnage. He has done it not only in his writings, but also in his practices as a writer, a thinker, as a sharer of his vision and understanding of the way away from the destroyers’ way. In chapter 7 of Two Thousand Seasons, readers will find reflections that are pertinent to not claiming easy victories, as in the following lines where he describes what a liberator is: “For he is no liberator whose skill lies in calling loudly to the bound, the trapped, the impotent enslaved, to rise upon their destroyers. The liberator is he who from a necessary silence, from a necessary secrecy strikes the destroyer. That, not loudness, is the necessary beginning.” (p. 314) Further down, he warns of more difficulties: “Dangers will be in the newness of this discovery, dangers like the headiness of too quick, abundant faith from those too long sold to despair; the pull of old habits from destruction’s empire; the sour possibility of people helping each other turning in times of difficulty into people using each other to create a selfish ease…(p.315)

4. Cabral and Guiné-Bissau

As observers and scholars look today at the African continent, the general impression that emerges is certainly not the one that prevailed around 1973, just before the assassination of Cabral. Even the assassination of Cabral could not dampen the feeling that victory against Portuguese colonial rule was within reach. By April 1974, thanks to the pressure brought by the armed struggles in the colonies, the Portuguese army seized power and put an end to the dictatorship. With the independence of Mozambique the (September 1975) the focus shifted from ending Portuguese colonial rule to facing and defeating Ian Smith and its allies in South Africa. With the defeat of the Americans in Vietnam in 1975, it appeared as if anything was possible, including the end of the apartheid regime. There came Soweto 1976, but soon after that (September 1977) came the assassination of Steve Bantu Biko. And it was around this time (April 1976) that the US (under Henry Kissinger), decided that the timing of the end of apartheid had to take place according to what would be decided in Washington, London, and not by Africans pursuing their search for complete and total emancipation from centuries of domination.

For the purposes of this essay and the current times, there is one question that is impossible to avoid: from the days of Nkrumah’s rise to power and the process of decolonization, what is it that, systematically, has not been dealt with as it should have been? Despite the volumes written on, around African unity, how come everything but unity prevails? What is it that prevented thinkers like Cheikh Anta Diop, Nkrumah, Cabral, Fanon, Nyerere, Mondlane, Ruben Um Nyobe, from joining their efforts? What is it that has led African political leaders to treat Cheikh Anta Diop’s individual work with the same disdain that, collectively speaking, Haiti’s overthrow of slavery has been treated? These questions will have to be answered sooner or later.

I mentioned earlier the fact that in the process of enslaving and colonizing the continent, the process of destruction did much more than what has been acknowledged, even by leaders like Cabral. It is one thing to call for African unity, it is another to articulate it in a way that any one on the continent would immediately understand the historical, cultural, linguistic, philosophical roots of that unity; provided such articulations were rooted in an understanding and conviction that, in fact, the unity that politicians talk about has in fact been in existence through the culture, the languages, the values that can be traced back to Egyptian civilization. Although Cabral himself pointed out that the history of Africa has deeper roots than alleged by the theoretical approach framed by the history of class struggle, there is no evidence that he or his close collaborators, like Mario de Andrade, for example, took the work of Cheikh Anta Diop seriously.

Today, what is the state of liberation (emancipatory politics) in countries that fought armed struggles? More broadly speaking what is the state of the continent compared to what it looked like it might become in 1973? Can one say that the leadership in charge today has carried on, with fidelity to humanity (as envisioned by Fanon in his conclusion to The Wretched of the Earth) from where Amilcar Cabral and others left?

Land grabbing in various countries is taking place as if cued by some sort of virtual replay of the Berlin Conference (more than a century later) aimed at dividing up the Continent according to the new configuration imposed by capitalism. If it is not land grabbing, laundering of the money made through drug trafficking is ensuring that capitalism does take root by any means necessary. The dispossessing or dehumanization of humanity has received a new lease of life on the continent thanks to a renewed process of aggression against the most precious treasure held by all human beings: conscience.

5. Conclusion

For emphasis, let it be said that the focus on African history and not on history has led to a failure to understand humanity and its history as a whole. By creating area studies for the sake of producing expert knowledge on areas like Africa, the US and its allies (mostly former colonizing countries) created a way of looking at African history that prepared the ground for the repeated stumbling that prevented a complete and total eradication of the consequences of enslavement and colonization. When looking at the history of Africa and Africans by only concentrating on the continent, one ends up distorting that history. In turn that distortion leads to a distortion of the history of humanity especially if, in the process, the humanity of Africans is systematically denied.

From within the emancipatory tradition, there are more voices of conscience than the ones referred to in this text. At the same time, what is not sufficiently appreciated is the degree to which capitalism has come to dominate humanity’s conception of itself, and its reliance on its conscience to keep coming back to its senses. Whether it was from Fanon, Ruben Um Nyobe, Biko, Sankara, Lumumba, Nehanda or Kimpa Vita, these voices expressed what humanity has in common: conscience. While it may have been eroded to the point of giving the impression that it has disappeared, I would suspect that it never will, but if it is going to succeed in reversing the current process, then there has to be a conviction that conscience is humanity’s most powerful weapon in resisting its ongoing liquidation.

If Césaire’s questioning of whether Nazism had ended (Discourse on colonialism) had been pursued systematically, one of the possible results could have led to an understanding of capitalism as a system that modernized Nazism so that it would automatically generate mechanisms (ways of thinking) aimed at getting rid of those members of humanity that are considered worthless: the poor, the Africans, the old people, the indigenous people, street children, the handicapped, the terminally ill, etc. In other words, what can be seen today (through so-called globalization, but not only) is a modernized form of Nazism in which there is no Hitler to point at as a scapegoat, but capitalism seeks the same lebensraum that Hitler was aiming at. The difference is that capitalism has been slowly transforming humanity into its opposite by occupying all of the spaces that were once considered sacred if fidelity to humanity was going to be maintained.

J. Depelchin (Hugh Le May Fellow at Rhodes University, July-December 2012—Visiting professor history department, Universidade Estadual de Feira de Santana, Bahia Brazil)

Tentative d’assassinat de Dr. Denis Mukwege à Bukavu, Joseph Kabila ne connait pas non plus le docteur des femmes violées?

Par Freddy Mulongo–Vendredi 26 octobre 2012. Un gouvernement responsable protège tous ses citoyens. Et il veuille à ce que l’élite du pays ne soit pas décapiter. Or que voyons-nous en République démocratique du Congo, on tue, on assassine, on zigpouille l’élite congolaise: activistes des droits de l’homme, journalistes, acteurs politiques de l’opposition. Et le gouvernement d’Augustin Matata Pognon, le Vuvuzélateur Lambert Mende et autres apparatchiks Joséphistes s’en pressent pour se disculper: Joseph Kabila ne connaissait pas Floribert Chebeya, il ne connait pas non le docteur des femmes violées Denis Mukwege revenant d’un séjour en Europe qui a été violemment agressé le jeudi 25 octobre dans la soirée à Bukavu ? Nous avons à faire au Congo à une bande mafieuse, des usurpateurs-imposteurs qui ont pris les institutions de la République en otage et ils nous soulent avec des discours mensongers, des balivernes à dormir debout. Après Floribert Chebeya, le soldat des droits de l’homme au Congo, originaire de Bukavu, assassiné par le régime dictatorial de Joseph Kabila en juin 2010, faut-il assassiner le Dr. Denis Mukwege à Bukavu ? Ses prises de position contre la guerre dans l‘est de la RDC et ses critiques répétées à l’encontre des groupes armés qui y font régner la terreur ont-elles failli coûter la vie au docteur Denis Mukwege, directeur de l’hôpital de Panzi ? Les agresseurs, qui ne portaient pas d’uniformes, se sont introduits dans la maison du docteur alors qu’il était absent, rapporte l’ONG.

Quand une heure et demie plus tard, celui-ci est arrivé chez lui, un des hommes armés a tenté de le forcer à sortir de son véhicule. Un agent de sécurité posté devant la demeure du docteur a alors tenté d’intervenir, mais le gardien a été abattu d’un coup de feu tiré à bout portant. Les assaillants ont ensuite visé Denis Mukwege, sans parvenir à l’atteindre. Le médecin ne devrait son salut qu’à la mobilisation des habitants du quartier qui se sont portés à son secours alors qu’il avait été brièvement ligoté par les assaillants.

Discours aux Nations Unies du 25 septembre 2012 par le Dr. Denis Mukwege

Excellences Messieurs les Ambassadeurs,

J’aurais voulu commencer mon discours par la formule habituelle : « j’ai l’honneur et le privilège de prendre la parole devant vous. »

Hélas ! les femmes victimes de VS de l’Est de la RDC sont dans le déshonneur. J’ai constamment sous mes yeux les regards des vieillardes, des filles , des mères et même des bébés déshonorés. Aujourd’hui encore, plusieurs sont soumises à l’esclavage sexuel ; d’autres sont utilisées comme arme de guerre. leurs organes sont exposés aux sévices le plus ignoble.

Et cela dure depuis 16 ans ! 16 ans d’errance ; 16 ans de torture ; 16ans de mutilation ; 16 ans de destruction de la femme, la seule ressource vitale congolaise ; 16 ans de déstructuration de toute une société. Certes, vos états respectifs ont fait beaucoup en terme de prise en charge des conséquences de ces barbaries. Nous en sommes très reconnaissant.

J’aurais voulu dire « j’ai l’honneur de faire partie de la communauté internationale que vous représenter ici » Mais je ne le puis.

Comment le dire à vous, représentant de la communauté internationale quand, la communauté internationale a fait preuve de peur et de manque de courage pendant ces 16 ans en RDC.

J’aurais voulu dire « j’ai l’honneur de représenter mon pays. », mais je ne peux pas non plus.

En effet, comment être fier d’appartenir à une nation sans défense ; livrée à elle-même ; pillée de toute part et impuissante devant 500.000 de ses filles violées pendant 16 ans ; 6000000 de morts de ses fils et filles pendant 16 ans sans qu’il y aucune perspective de solution durable.

Non, je n’ai ni l’honneur ; ni le privilège d’être là ce jour. Mon cœur est lourd.

Mon honneur, c’est d’accompagner ces femmes Victimes de Violence courageuses ; ces femmes qui résistent, ces femmes qui malgré tout restent débout.

Aujourd’hui grâce au rapport des experts des nations Unies , au Mapping report du haut commissaire aux droits humain des nations unies et beaucoup d’ autres rapports crédibles , plus personne ne peut se cacher derrière l’argument de la complexité de la crise. Nous savons donc désormais les motivations de cette crise et ces différents acteurs. Ce qui fait défaut c’est la volonté politique.

Mais jusques à quand ? Jusques à quand devons nous encore assister impuissants à d’autres massacres?

Excellences,Messieurs les Ambassadeurs ; c’est avec une grande humilité que je vous dis, vous savez !

On a pas besoin de plus de preuve, on a besoin d’une action, une action urgente pour arrêter les responsables de ces crimes contre l’humanité et les traduire devant la justice. La justice n’est pas négociable On a besoin de votre condamnation unanime des groupes rebelles qui sont responsables de ces actes, on a besoin des actions concrètes à l’encontre des états membres des nations unies qui soutiennent de près ou de loin ces barbaries.

Nous sommes devant une urgence humanitaire qui ne donne plus place à la tergiversation.

Tous les ingrédients sont réunis pour mettre fin à une guerre injuste qui a utilisé la violence et le viol de femmes comme une stratégie de guerre. Les femmes congolaises ont droit a une protection à l’instar de toutes les femmes de cette planète.

Vouloir mettre tous ces rapports crédibles dans le tiroir de l’oubliette sera porté une atteinte grave à la crédibilité de différentes résolutions des nations unies exigeant la protection des femmes en période des conflits et donc décrédibiliser toute notre chère institution qui pourtant est censée garantir la non répétition du génocide.

Les acquis de la civilisation reculent; ils reculent par les nouvelles barbaries comme en Syrie et en RDC; mais aussi par le silence assourdissant et le manque de courage de la communauté internationale.watch full Before I Fall movie online

Nous ne saurions pas taire la vérité car elle têtue, nous devrions plutôt l’affronter pour éviter de trahir nos idéaux.

J’ai l’honneur de dire que le courage des femmes VVS de l’Est de la RDC finira par vaincre le mal.

Aidez-le à retrouver la paix !

Je vous remercie.

Denis Mukwege, Médecin Directeur, Hôpital de Panzi, Bukavu-RDCongo

Vendredi 26 octobre 2012 à 13:07 :: radio :: #2984 :: rss
Transféré de Reveil-FM: http://reveil-fm.com/index.php/2012/10/26/2984-tentative-d-assassinat-de-dr-denis-mukwege-a-bukavu-joseph-kabila-ne-connait-pas-non-plus-le-docteur-de-femmes-violees

DE RIO 92 À RIO 92+20 À RIO MOINS L’HUMANITÉ

Si tout le monde, semble-t-il, s’y attendait, pourquoi la paralysie ? Le capitalisme
serait-il devenu la nicotine de l’humanité ?

Pendant les siècles d’installation de la prédation comme méthode d’organiser
tous les rapports humains/eau/air/terre , ceux qui se sont trouvés aux postes
de décisions des destinées de l’humanité ont appris plusieurs leçons, parmi
lesquelles, semble-t-il, celle de ne penser l’humanité qu’à travers les objectifs de
la prédation, à savoir un mode de vivre réduit à la survie des plus puissants.

L’organisation de la prédation durant les siècles de sa mise en place a amené à
faire croire à la majorité du genre humain que la prédation lui était bénéfique.
Serait-ce possible que les organisateurs de ce système ne se soient pas rendus
compte qu’ils mettaient en place un système prédateur qui s’attaquerait à tout y
inclus les créateurs et leurs descendants ?

Pour certains Rio + 20 devrait être appelé (comme le suggèrent, entre autres,
Preethi Nallu, Elizabeth Mpofu) Rio moins 20 en raison des reculs par rapport
à ce qui avait été visualisé en 1992. En réalité la régression est difficilement
mesurable compte tenu de ce que l’humanité a appris non seulement depuis
1992, mais aussi depuis des millénaires.

Il est urgent de poser et de répondre aux questions qui dérangent non seulement
les responsables directs de cette situations, mais aussi de poser la question de
savoir comment le genre humain a été amené à être désensibilisé par un système
dont les capacités de séduction n’ont d’égal qu’une volonté toujours croissante
de destruction. C’est cette volonté de destruction de plus en plus difficile de
maquiller qui explique aussi le refus des responsables de s’atteler à l’histoire
de comment l’humanité est arrivée à ce point. Une telle histoire obligerait
d’aller le plus loin possible jusqu’aux racines les plus profondes du processus de
liquidation de l’humanité et de son environnement.

Dans ce cas ne devrait-on pas parler de Rio moins 2.000? Ce que tout humain
peut observer aujourd’hui sur les comportements du monde de la finance
n’amène-t-il pas à se demander si celui-ci, sans se rendre compte, aurait pris le
relais d’organiser le crime suprême contre l’humanité ? Conduisant celle-ci à
garantir sa liquidation en bloquant tous les recours possibles à tous les niveaux.
Les exemples abondent : une justice internationale organisée par les plus
grandes puissances pour assurer leur survie, fondée sur la nécessité de ne pas
reconnaître les crimes contre l’humanité ; une économie mondiale gérée pour le
plus grand profit des plus puissants ; un système de santé axé prioritairement
sur la loi du profit des grandes compagnies pharmaceutiques et des alliés de la
filière santé ; des systèmes éducationnels prétendant servir tout le monde quand
ils fonctionnent pour mieux renforcer la main mise des plus nantis, pour réduire
l’accès au savoir. Un système d’information et de communication reproduisant
les dogmes formatés par les exigences de la propagande des plus puissants. La
justice fonctionne-t-elle encore comme justice pour l’humanité ? Un système qui
vit de la prédation peut-il être juste, peut-il faire la distinction entre le bien et le
mal, entre la justice et l’injustice?

Ce faisant, ce système prédateur, jusqu’à présent, est parvenu à imposer la
mémorisation d’une histoire dont la fonction principale est de véhiculer en
même temps la disparition de la mémoire de tout ce qui pourrait aider à rompre
avec cette même prédation comme mode de vie. Cette narration répète que,
somme toute, il faut être très content car ce monde, selon ces manipulateurs
des consciences et de la mémoire, aurait pu être pire. Et d’exhiber des tableaux
statistiques démontrant que, malgré l’accumulation des preuves du contraire,
nous vivons dans un monde où tout va bien et où le futur promet d’être encore
meilleur, sous leurs ordres.

Ils ont construit une histoire et un vocabulaire à la hauteur d’une stratégie de
guerre totale contre tout ce qui résiste à la soumission au système, et pour
l’acceptation de ce que la conscience de l’humanité, pas toujours ferme, continue
de rejeter. Malgré les résistances à la glorification de la prédation, l’art de la
manipulation des réalités pour faire dire le contraire de ce que la nature dit a
atteint un niveau qu’il est difficile de cerner tant cet art de la simulation s’est
développé. Les déboires de l’humanité essayant de survivre sont présentés
comme autant de victoires consacrant la gloire d’un système économique
devenu tellement inamovible que la plupart des gens préfèrent s’y soumettre.
Subliminal, le message nous dit systématiquement que le capitalisme est ce qu’il
y a de meilleur et que les problèmes proviennent des difficultés et, parfois, des
refus, d’adaptation à un système connu pour son efficacité dans le processus de
dévalorisation du principe de vie, de l’humanité, tout en prêchant, sans arrêt, la
valorisation de sa science de mettre fin à l’humanité.

Un vocabulaire qui cache la réalité

On pourrait rédiger des volumes sur cet art de la prédation de se présenter
comme l’apporteuse des bienfaits recherchés par l’humanité. Des mots
comme « émergents » sont censés reconnaître les pays qui sont sur la bonne
voie dans la réalisation du rêve collectif de l’humanité. Comment a-t-on pu
oublier si vite que les mêmes professeurs de la recherche des bienfaits de
l’humanité par l’économie de prédation nous faisaient accepter les pays « en
voie de développement » comme indicateurs de la bonne voie. En voie de
développement signalait aux candidats qu’ils étaient sur la bonne voie du
progrès. « Développement » comme « émergent » veulent encourager les gens
à continuer de se battre pour émuler les développés, les avancés, etc. Et cela
malgré l’évidence toujours croissante que ces mêmes pays, ne parviennent pas à
résoudre la crise qui menace le modèle qui a fait leur fortune et qui a tant coûté à
l’humanité.

Il y aussi d’autres mots comme « développement durable » en anglais cela
donne « sustainability ». Il est parfois difficile de ne pas conclure que ces
apprentis sorciers de la prédation traitent l’humanité comme des rats de
laboratoire pour les diriger à moindre frais vers l’abattoir.

Chaque être humain, à des degrés divers, se sent floué. Et, ce qui est pire, est
qu’il ne semble exister aucune instance de recours pour redresser la situation. À
qui se plaindre ?

On a parfois l’impression en passant en revue l’histoire des derniers siècles
de l’humanité et des instruments mis en place pour la liquider que l’équation
« humanité ou capitalisme » n’a vraiment jamais changé et que le capital s’est
toujours organisé et réorganisé pour imposer ses règles…avec l’aide consciente
et/ou inconsciente de quelques segments de l’humanité.

Pour mieux comprendre le capital et ses règles : les fabricants de cigarettes ?

Dans son livre au titre annonçant la couleur [The Golden Holocaust :Origins of
the Cigarette Catastrophe And the Case for Abolition. University of California
Press. 2011], Robert N. Proctor conclut que compte tenu des objectifs mortifères
des fabricants de cigarettes, il faudra, tôt ou tard, exiger son abolition. Comme
beaucoup d’historiens avant lui, Proctor est convaincu que l’abolition de
l’esclavage par les pays qui en profitèrent le plus, fut une grande victoire de
l’humanité. Il est permis d’en douter. Vu ce qui a suivi cette abolition et, surtout,
le fait que les plus grands bénéficiaires de ce système, tant au niveau individuel
que collectif, ne furent jamais sanctionnés, ne faudrait-il pas se demander s’il y
a vraiment eu abolition. N’y a-t-il pas eu, comme il arriva souvent par la suite
(par exemple, de la colonisation, au nazisme, à l’apartheid, à la néo colonisation,
à la présente prédation globale), une fuite en avant, à savoir une abolition par
modernisation de l’esclavage et, surtout, de ses conséquences. Lorsqu’il y a
eu une véritable abolition comme ce fut le cas, par exemple, à Haïti, la France,
appuyée par ses alliés, imposa un paiement de compensation qui eut pour
résultat, entre autres, de punir les Haïtiens dont le seul crime avait été de mettre
fin à un crime contre l’humanité, allant, dans la foulée, plus loin que la Révolution
Française de 1789. Mais pour la France et ses partenaires dans la prédation,
les Africains ne faisaient pas partie de l’humanité. Il fallait empêcher, coûte que
coûte, la floraison d’une pensée et de pratiques émancipatrices.

À Rio en juin 2012, l’humanité faite des peuples de toute la planète a pu voir
que la mentalité discriminatrice de l’humanité, est déterminée à poursuivre sa
logique de prédation. Que faire ? C’est le titre du dernier chapitre du livre de
Robert N. Proctor. Sa réponse est-elle à la hauteur du crime ? L’impunité du
capital (quelle que soit l’industrie) malgré ce qui est connu des crimes avérés
contre l’humanité amène à penser que le capitalisme est devenu la nicotine de
l’humanité. Pour s’en débarrasser il faudra sans doute aller plus loin que les
propositions de Robert N. Proctor, tout en le remerciant infiniment pour un
livre qui nous encourage par une dédicace appelant à un monde sans tabac, une
science sans corruption, des corps libérés de la maladie.

MUMIA ABU JAMAL AT 58: APRIL 24 2012

Being a late happy birthday

At fifty plus eight on April 24, 2012. A “lifer”, Mumia Abu Jamal continues resisting a system determined to liquidate him, his humanity, his story, our history. If we (all who admire him) were to resist like him, the world would be pulsating in synchrony with humanity, not for its liquidation.

At 58
Too many years
Face to face
Staring death made visible inescapable
So far a conscience stronger
Has kept death away
A shining diamond conscience
Keeps shaming
An opaque, fraudulent, corrupt
Justice system that has accommodated
To injustice, to the tune dictated by wealth
Accumulated through land grabbing, slavery

A justice system craving for killing
One innocent person following his conscience
Standing up for
Hundreds of thousands craving for living life

Craving for living life as an art
Not martial, life as a pulse, a wave
Toward justice
Truth
Fidelity to humanity

Resisting for so many years of
Assaults aimed at getting rid
Of him for years that feel
Like an eternity

How could he be only 58?

Mumia larger than life
Older and younger
Could be a multiple of 58
Been around it seems headed
For infinity
Seems to have faced death forever
Still defeating injustices with
A conscience his only weapon

Living as an art
Mumia has given
Life, time, living, timing
Unfathomable dimensions way beyond
The shackles of an unjust system born out
Of a predatory will to liquidate
Humanity and its history

Living life as an art
To keep being born free
Could it be that he is free and we
Outside his prison walls, have been jailed?

How has he done this?
Mumia the trickster, more feared now
Because those who vowed to fry the nigger
Are still making vows that keep failing

Yes, Mumia teaching freedom from death row
Free inside in a way those outside
Are still trying to figure out
How to be

Is this fiction?
Some might have concluded
Mumia is such a rare gem he might be from another world
The jailers have been defeated
How?
An unknown quantum physicist has suggested that
Mumia in living life as an art
To defeat injustices
has grown
A particle unknown
The ultimate particle that cannot be split
Cannot be smashed in the most powerful
Cyclotrons [linear accelerators] known to science

Another unknown person
Has suggested that the body of Mumia
Is the ultimate cyclotron
producing the rarest of particle
The Mumion (or Mumon)

the Mumion sits in all members of humanity
it keeps calling for fidelity
to truth,
to justice
fidelity to MÂÂT

Thank you Mumia for your art
Thank you for being who you keep growing to be
Thank you for building another world
Thank you for your generosity
Thank you for your humility and simplicity

Thank you for showing us that we could do better with our own conscience

Do take care, jd