RWANDA: Another foreign government trying murder on British soil.

The case over the poisoning of former spy Sergei Skripal and his daughter Yulia, with a nerve agent, has likely put Britain and its western allies on a new course similar to the late Cold War against Russia.

And yet, while Rwanda, a small East African country heavily and financially supported by Britain, has repeatedly undertaken operations to harm its nationals living in UK in exile, nothing substantial has been decided by the British government to stop that country from violating its territory for criminal activities.

Unless Britain considers lives of exiled Rwandans living in UK not worth as much as those of the Russians who fell supposedly victims of their government on British soil.

This would be another type of racism, where lives of black people would be seen not as important as those of white folks. This perspective is worth looking into if one objectively analyses all the possible consequences (mainly diplomatic and economic) of the stand of Theresa May government on the issue of Sergei Skripal.




Commentary on and Review of Black Panther


Ethiopian soldiers in the 19th century. Source: “Armies of the Adowa Campaign of 1896” by Sean McLachlan

I have major beef with Black Panther but I start my political economy review on a positive note.

As a Pan-African I love the possibilities for mutually beneficial constructive cooperation between Africans on the motherland and Diaspora Africans suggested in Black Panther the movie. It comes towards the very end when T’Challa (Chadwick Boseman) travels with his sister (Letitia Wright) from Wakanda to Oakland, California, and tells her of his plans to invest in the Black community.

He had been thinking of the passion and anger that drove Erik Killmonger (Michael B. Jordan), who is no villain at all; Killmonger raged about his “abandonment” in America but he meant it in a very bigger way. If Africa could realize its power sisters and brothers wouldn’t be victims of police brutality and mass incarceration here and poverty in Africa. It’s not coincidental that in Hollywood in order for a character to be permitted to speak Truth To Power he or she must appear as an evil person.

I’ve always believed that joint projects between the motherland and Diaspora– are the keys to Pan-African empowerment. Can you imagine Africa’s tremendous resources –its 1.2 billion people, its hundreds of trillions of dollars worth of mineral and natural resources, and its possession of two-thirds of the world’s untapped fertile agricultural land– leveraged with the $1 trillion in Black annual purchasing power in the United States?

The Global African world would be second to none. That is the vision that Killmonger had for Africa’s Wakandas.

In our real world, embezzlement of vast fortunes in public funds has stunted development in Africa. Widespread rape of Africa’s resources by multinationals also continues to create Western billionaires. What if instead of being siphoned off to Swiss banks through the decades the $5 billion stolen by Congo’s Mobutu and the nearly $4 billion by Nigeria’s Sani Abacha had been invested in Black-owned banks and businesses and institutions in the United States? This is the question Killmonger –in the real world– would pose.

Black Panther not only suggests Pan-African cooperation, it practices it in the real world. The mega-budget production which cost $200 million to make –and has already grossed $427 million– has a predominantly Black cast that brings together Diaspora African and African actors and actresses. From here, they include Boseman, Wright, Jordan, Forest Whitaker, Angela Bassett, Daniel Kaluuya, and Winstone Duke, and others; from Africa, Lupita Nyong’o, Danai Gurira, and Florence Kasumba, and others.

Might this Black Panther template not be used for other collaborative enterprises –in business, science, education, politics and other artistic endeavors? This would make Killmonger smile.

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Pan-Africanism – Political Philosophy and Socioeconomic Anthropology for African Liberation and Governance, by Dr. Fongot Kini-Yen Kinni

image (1)Book Review by Carolina Nve Diaz San Francisco, MS Medical Anthropology, Boston University School of Medicine.

Dr. Fongot Kini-Yen Kinni is Dean of the Faculty of Law and Deputy Vice Chancellor of Research and Cooperation at Bamenda University of Science and Technology, Cameroon. He is a prolific researcher, writer, designer, artist, musician, philosopher and poet, who has travelled widely in Africa and the world.

Kinni, Fongot Kini-Yen. Pan-Africanism: Political Philosophy and Socioeconomic Anthropology for African Liberation and Governance, Research and Publishing CIG, Bamenda, Cameroon, 2015, Volumes 1-3, ISBN: 9956762768.

This work is a paramount contribution to humanity. This is a three-volume set that documents the history and trajectories of the worldwide ideological movement of Pan-Africanism. Kinni argues that the universal unity of the movement to fight racism and oppression with self-determination and liberation is an unbreakable force for social change that remains pertinent and alive today.

Kinni uses historical records and anthropological perspectives of cultural and socioeconomic diversity to collect and spread through this work, the struggles of Africans and people of African descent across the world, to overcome the tragedy and trauma perpetuated upon them because of the color of their skin. The author admires the efforts of the contributors to Pan-Africanism, and dedicates celebratory poetry to their strong sense of consciousness, agency and compromise to communal mobilization and emancipation. Kinni demonstrates how the global and pluralist nature of Pan-African philosophies and social movements against hate and marginalization, succeeds because of solidarity, and he encourages us all to unite in our persistence to fearlessly face and eradicate abuse today.

Volume One explores the ethno ideological and religious foundations of slavery and xenophobia that oppressed Africans and their descendants for over two thousand years. Kinni portrays the violence and the psychological trauma of supremacist imperialisms as the Black Holocaust, and horrors and crimes against Humanity, and he then proceeds unveiling the formation, influence, rise, as well as the contradictions of Black consciousness and freedom movements. Combatants from all walks of life and with different perspectives for paths of freedom, joined forces to express and address resolutions to eradicate their common problem of critical social, political and economic conditions. Pan-African movements worldwide found new platforms for expression and positive action in the arts and literature, sports, and the walks against fear and civil rights demonstrations.

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An ancient Black Africans’ belief about the white man worth revisiting

Source: An ancient Black Africans’ belief about the white man worth revisiting