THE HARAMBEE PROJECT: A COMPREHENSIVE, PRACTICAL MODEL FOR PAN AFRICAN CULTURAL REVOLUTION

THE HARAMBEE PROJECT: MISSION, PRINCIPLES AND PROGRAM

by CAP Leadership Council, REVISED by Mwalimu W. Kabaila on Sunday, January 22, 2012 at 2:47am

MOTTO: "TOWARDS OUR RADIANT FUTURE" - former President of Burkina Faso, Hon. Thomas Sankara

BANDERA (flag): Black, Red, Green

MISSION STATEMENT:

The HARAMBEE PROJECT is dedicated to the reclaiming, reconstruction and restoration of our African Homeland, the sovereignty of Africa and people of African descent. HARAMBEE promotes capacity and collaboration building within the Pan African community of persons and organizations to harness, direct, develop and sustain our resources to support, restore and/or create African centered industries, cultural production, spiritual advancement, and social, political and economic development.

PLEDGE OF ALLEGIANCE TO OUR PEOPLE AND STRUGGLE:

Our unity in sisterhood, brotherhood, and struggle is profound, principled and forever. Our Struggle is constantly and continuously  against our oppressors and against all is us which is in contradiction to our values and the choice we've made. We choose the liberation of our people as our life's goal, and struggle as a method to achieve it. Our choice is conscious, full and free and we accept all risks and welcome all  rewards it brings. We have nothing better, more revolutionary or rewarding to do with our lives than to struggle to bring into being a new world, a world in which we, our children and our people can live, love and create freely and stand and walk in a warmer sun.

 NOTE: Us Organization Pledge of Allegiance to our People and Struggle

STATEMENT OF PURPOSE:

The Harambee Project is a conceptual formulation which is dedicated to the cultural and material transformation of Africa and its Diaspora. Because of the unique history of African people, unique institutions are required to remedy historical circumstances which deny African people their inalienable right to Self-Determination, i.e. the right to determine their daily lives and destiny, as a free, proud and productive peoples. Harambee is a conceptual framework for nation building in the Pan African context which seeks to promote and advocate for research, organiztion, collaborations and the harnessing of the collective resources as African People, worldwide. Ths, i in order to engage in sustainable development, and to assert our unique vision of a world free of want, toil, exploitation and domination. African culture and civilization have given much to the world, and has yet, much more to contribute to human transformation and progress.The Holocost of Enslavement divided these resources, thus weakening them, but today African Peoples everywhere, are prepared to step back on the stage of Human History, ready to speak our special truth to the world. Key areas where these advance will tak place are in Creative Production, Agriculture, Cultural Tourism, Education, Science and Technology, the Environment, Finance, Governance, Health and Welfare, Tri-angular Development (Africa, the Americas, and Caribeebbean Reigions) Trade and Commerce, utilizing African centered paradigms. Through these endeavors we will realize our full potential and possibilities as African people, in honor of our ancestors and their life and sacrifice.These are the goals and objectives of the Harambee Project. We introduce ourselves, proudly!!!

METHODOLOGY AND POLICIES:

1. Policy Formulation - The Congress will be organized areas of interest which will provide Forums to establish formats, procedures and protocols for arriving at the best policy options on given issues affecting Pan African Communities with consideration for national, regional and local peculiarities. Policy and Position Statements will be disseminated through various Pan African communications channels, unless for security reasons the Congress shall make other designations.

2. Project Design - Project design shall reflect the needs and aspirations of respective communities , and where at all possible, shall utilize African modalities and paradigms. Projects designs shall be a natural progression and practical expression of policy formulations. Where possible, communities should be involved in this process, and protocols established for how this takes place.

3. Program Implementation This module will address the most sustainable, energy efficient, and practical ways and means of realizing policy and project goals and objectives. African centered modalities and paradigms shall be sought when possible.

4. Infra-structure Development This is a separate category because it remains a need in every Black Community, be it organizational, governance and/or capacity enhancing (transportation, communications, railways, airports, hotels, stadiums, waste management, energy efficiency).

PRINCIPLES OF UNITY

NGUZO SABA

1. UNITY - UMOJA

2. SELF DETERMINATION - KUJICHAGULIA

3. UJIMA - COLLECTIVE WORK AND RESPONSIBIILTY

4. UJAMAA - COOPERATIVE ECONOMICS

5. NIA - PURPOSE

6. CREATIVITY - KUUMBA

7. IMANI -FAITH

SEVEN CARDINAL VIRTUES OF MAAT (from ANCIENT KEMET)

1. TRUTH

2. JUSTICE

3. BALANCE

4. HARMONY

5. ORDER

6. PROPRIETY

7. RECIPROCITY

SEVEN FOUNDATIONAL PRINCIPLES OF THE COOPERATION

1. Operational Unity - i.e. Unity in Diversity

2. Recognition and Exercise of our Sovereign Rights as African People

We have the right to define our identity, interests, and destiny without interference from others, and only we can chart our path, policies and programs which will determine our future as a free, proud and productive people.

3. Self Determination to define, defend and develop our own Path of Industrialization and/or Modernation in Africa which cannot be modeled after Europe's model. It is mandatory that Africa chart it's own course to modernization using African models and paradigms. Also, it is important that Africa's social, cultural, and spiritual institutions keep pace with any development. As railroads, other forms of transportation grow, it creates mobility which can have a devastating effect on village and cultural life. It is important that basic value structures are preserved, as villages and communities expand.social space and ensure African peoples' future.

4. Harnessing and Direction of our Collective Resources toward African Liberation Globally

5. Taking a Comprehensive Approach and Strategy towards Pro-actively resolving the myriad of Issues we need to address as a People (History, Spirituality/Religion, Political Organization, Economic Organiztion, Social Organization, Creative Production {Art, Literature, Technology,Music, Poetry, etc.}) and Ethos.

6. That our Tactical Modalities be Multi-dimensional in Scope and Content (Science, Governance, Trade & Commerce, Engineering, Health, Transportation, Education,etc.)

7. While we respect and appreciate varied belief systems existing in differenct sectors our Community, the foundational and over-arching value systems upon which CAP will operate on, are from Ma'at and the Nguzo Saba (The Seven Principles). This is what was envisioined for CAP at it's founding, that we not subscribe to any one ideology, but that we engage and commune with all relevant ideologies, and choose the best from all to pursue our selected goals, objectives and aspirations. CAP does not seek to duplicate current organizations, but seeks to appeal to as wide a variety and sectors of our Pan African Community and to promote and advocate for their respective interests as they contribute to the building of a Pan African Village/Community. In this regard, CAP hopes to serve as and provide models and paradigms for other Pan African organizaiotional efforts.

METHOD OF ENGAGEMENT:

The Harambee Project Plan for Diasporans Engaging in Triangular Development on the African Continent is a Comprehensive Strategy and Plan to build institutional structures on the continent of Africa, on land which is autonomous (Like the Vatican and Italy), which would facilitate communications, planning and strategy building, among and between African people and it's broader Diasporan and Global Community.

1. Commerce, Trade and Cultural Tourism Mission

Developing industries such as  Organic Farming, Textile, Coconut Oil and Bamboo Manufacturing, African Art, African centered Fashion, Cooperative and Wholistic Healing and Wellness, Patents Procurement, Communications and ways in which triangular(Africa, Africa America, Caribbean/Brazil) development strategies can be implemented in each industry which affects our daily lives and destiny. Protection of indigenous mineral rights and natural resources. Protection of Technology and mineral rights, patents and innovation. Cultural tourism will be inclusive of Resort Facilities and Theme Parks which have cultural, spiritual and educational value. Key to doing International trade in the Global Marketplace, is development of a Business infra-structure, but one based in the African character, and which respects African values and principled tradtions.

2. Pan African Monetary System and Harambee Stock Exchange -  A new African currency must be instituted to be administered by Pan African  economists, investment specialists and connected to Pan African Banking entities which invite investment portfolios, and which issues loans for Pan African Development and infra-structure projects such as cross continental rail, bridges, road construction, housing,  energy companies and airports and small business development.

3. Pan African University

Curriculum which not only focuses on correcting our history, but which builds, develops and sustains our cultural heritage is such areas a science,technology, engineering, medicine, math, health, governance, education, and ethics/law.  Also a practicum which is broad based, and supportive of demographical, sociological, geographical studies needed to formulate development proposals. Roles of Rites of Passage, Council of Elders. Development and Expansion of our own Communications and Media Systems. We must also explore the use of Virtual Universities and Academies, especially to reach remote communities.

4. Cultural Center and Perfoming Arts Auditorium

This center would focus on the development and preservation of various spiritual and art forms in Africa and the Diaspora, i.e. African yoga, Capeiora, Languages, Dogon, Zulu, Yorubu, Akan. Classes and Promotion of art forms in the areas of dance, music, film, radio, poetry and performing arts, which have African and liberational themes.

5. African Development Bank

development of banking system on the continent and diaspora, which allows our currencies to compete and which lends themselves to investment portfolios which support Pan African development projects.  

6. Sports Stadium 

     This venue would be used mostly for training of Pan African sports federations and for integrating continental and diasporan Federations in order to compete in world class events, in every sport we wish. It would also hold World Class Sports events on the African continent. Sports has the capacity to forge unity and can be used as a diplomatic model in building relations among and between our diverse global community.

7. Parliament House of Congress of African People (CAP)

Offices and Staffing to facilitate each sector of the Congress, e.g. Governance, Economics and Development, Science and Technology, Education, Health, Collective Concern, Transportation, Communications and Propoganda, Security, Food Security, Agriculture, Energy, and the regular convening of Pan African Congresses to address issues of governance and political culture, in countries inhabited by People of African descent.

8. TEMPLE OF MA'AT

     In recognition of and respect for the fact that Ma'at is the most classical and sustainable form of African  spirituality and its tenets permeate mostly all expressions of traditional African  spirituality. A key element of the African Renaissance Movement is to promote knowledge and respect of African spiritual tradtions and the role they play in African Restoration and Liberation. Medu Ntr must be studied as a classical language, and by extension, all African languages must be studied and preserved.

9. PAN AFRICAN MUSEUM

    ALL ARTIFACTS AND ART STOLEN BY EUROPEAN COLONIALISTS MUST BE RETURNED FORTHWITHT!!!! This is a part of Reparations policy. Also, such a museum would recognize the major periods of African peoples history, from Ancient Kemet, Songhai, Mali, Ghana Empires,  Timbuktu, Zulu Wars, Mau Mau, Haitian Revolution, Harlem Renaissance, Grenadian Revolution, Ethiopia, Civil Rights Movement, Black Power and Consciousness Movements, Marcus Garvey and the current Pan African Revolution.

10. SCIENCE, TECHNOLOGY, ENGINEERING, MATH (STEM) INSTITUTE

       Developing modalities and new paradigms of how to use the vast resources and natural wealth of Africa for more humane means. Forums and seminars on how to further utilize science in the advancement of human civilization, as opposed to allowing market trends dictate how science is engaged. Establish modalities for how STEM plays an effective role in community building and cultural advancement and development.

11. A PAN AFRICAN SIMBA WACHANGA (YOUNG LIONS) MOVEMENT/YOUTH CORPS

      S - SHIELD TO OUR PEOPLE                 SPEAR TO OUR ENEMY

      I - INSPIRATION TO YOUTH                 INNOVATORS OF REVOLUTION

      M - MONUMENT TO OUR ANCESTORS  MOVEMENT FOR LIBERATION

      B - BUILDERS OF OUR NATION             BROTHERHOOD AND SISTERHOOD

      A - ADVOCATES OF MA'AT                    ALTERNATIVE TO THEM

     The Simba Movement would be a methodology of engaging with our youth in a pro-active, meaningful and sustainable  manner. It is also a re-socialization process utilizing African centered paradigms to teach basic community standards  of behavior and conduct. In this regard, Harambee offers the following Rites of Passage Curriculum for the Simba Wachanga:

SIMBA WACHANGA RITES OF PASSAGE: PROPOSAL FOR PAN AFRICAN YOUTH CORPS; A SUGGESTED CURICULUM

by Mwalimu Kabaila on Friday, 

July 30, 2010 at 2:31pm

The Rites of Passage should address:

1. Developing a Multi-dimensional Personality

a. learning one of the arts - music, art, poetry, architecture, computer arts,

b. learning African centered spirituality and values training - Maat, Ifa, Dogon, Zulu, Akhan, etc.

c. Basic knowledge and understanding of Black History - Kemet, Songhay, Mali,Ghana  Reconstruction, Harlem Renassaince, Black Cultural Revolution, Black Arts Movementd.

d. Learning 1 or more African Languages or that POD speak

2. Physical development

a. African Martial arts, Kemetic yoga, meditation,  capoeira, etc.

b. routine of running, walking, swimming, hiking, bicycling, etc.

c. Survival and Disaster training

d. Team sport can be a substitute in this area

3. Community Orientation

a. Senior escort service

b. youth corp training curriculum and means of implementation - Pan African Youth Corps; Community Alert Patrol for gangs and drugs.

c. participation in political campaigns and/or community organizing

d. Regularly scheduled field trips to museums, zoos, plays, park concerts, drives in the country, hiking, camping, bicycling, planetariums, Expos, Family reunions

e. Learning Enviromental concerns and doing Community Farming

f. Volunteering for the Community Marketplace

4. Basic Education and Tutoring

a. Science, Math, Language, writing skills proficiency

b. basic intro to African languages and encouragement to learn at least one extra language.

c. Science, Math, African centered Architecture, computer technology,

d. Maatian governance

e. Matching Career choices with needs of the Community

5. Social Skills

a. relationship training and orientation with reinforcing rituals

b. sexuality from Afrocentric perspective

c. family skills and orientation

d. Communal principles of building community in contemporary society

e. Health - Learning how Food is our Medicine

[6] Economic Values  Orientation

a. how to develop, follow and evaluate a personal budget

b. understanding the importance of a personal savings program

c. practicing collective economic investment and/or wealth-building

d. triangular development (Africa, Caribbean, Africa America and other Diasporan communities)

e. Cooperative Economics orientatation

f. Understanding Micro and Macro Economic and Development Planning

[7] Development of Work Habits and Ethics

a. how to plan, use and assess a personal schedule

b. learning to set and accept responsibility for personal priorities

c. practicing collective decision-making and/or organizing

d. Time Management 

e. Physical Work out Regimen

{8} Study Abroad

a. Especially in Africa and the Caribbean

(9) Spiritual Development

a. Maat, Yoruba, Zulu, Akhan, Dogon, etc.

b. wellness, massage, acupuncture, Reiki, meditation

Some of the essential goals and objectives here, in my opinion, should be to establish some community standards and expectations for our youth and establish a system of reward and sanctions that reinforce these, and to institute a type of graduation ceremony with progressive African rituals.

Copyright@ Simbamaat Consultants

Ideally, this Project would operate and function on Land, which was autonomous (much like the Vatican in Italy). This, so it is not partial to any country or region, and is free to address concerns and issues anywhere within the Pan African World, free from the political whims of any particular host government.

Sustainable housing communities could be built around such a compound to house staff and locals needing quality housing. These housing communities would be self sustaining, meaning that they have their own shops, cleaners, community farming, restaurants, movie theaters. Key to this project, is the development of self sustaining industries, of which the most important are Water, Waste and Energy Management. This addition would add a continuous and independent revenue source for the Project, the host community, country and region.

In order to make this project even more attractive and a revenue producing entity, would be to add the Sankofa Theme Park and Isis Spa and Resort. Revenues from these could provide sustainable funding for the cultural center activities.

Next, are 8 Key Areas of Social Space which our people must engage in order to carry out a successful Pan African Cultural Revolution and African Renaissance.

 8  KEY AREAS OF SOCIAL SPACE

1. Economic Affairs

A. Monetary System - currency, banking, finance and Pan African Stock Exchange.

B. Trade, Commerce and Cultural Tourism

C. Industry - Manufacturing, film, music, Technology, Autos D. Agriculture E. Infra-Structure Development – Transportation, Railways, Airports, Energy (solar, bio., geo-thermal, wind, water), Waste Management, Housing F. Marketplaces – Marketing and distribution of goods and services

2. Social Affairs A. Health - Allio-pathic, Wholistic. Herbs, Traditional African, Native American, Oriental and Indian Medicine. Coops, Clinics and other delivery systems B. Education – Developing African paradigms of pedagogy and learning modalities. Book Clubs, Study Groups. C. Family and Youth Development - Rites of Passage; Family forms; Youth Activities.

3. Governance

– Block Clubs, Town Halls, Interest groups

A. Council of Elders, Diplomatic Corps

B. Simba Wachanga, Panthers, New African Scouts

C. Pan African News Serivce - Propoganda/Communications Networks become and Shield and Spear weapon and tool of effective governance.

D. National Formations – NAACP, NAAC, Urban League, CBC, NBUF, Fraternities, Professional Assoc.

E. Pan African formations – CAP, PADU, WADU, UNIA, AU

F. UN – Bringing Self-determination, Tribal, Reparations and Human Rights violation issues before this body.

G.

4. Spiritual Development

A. Using Ma’at and Nguzo Saba as fundamental basis for Ethical and Ecumenical Approaches which recognize and respect Yoruba, Christian, Black Hebrew, Islam, Dogon, Zulu, etc.

5. History A. Historiography – Corrective History, Managing Images

6. Cultural Production and Enrichment -

Poetry, Art, Music, Theater, Film, Dance, Fashion Design, Sport, Technology Entertainment (Cultural Theme Parks, Festivals) and their role, relevance and function in community building.

7. Ethos A. Psychological healing from effects of enslavement and colonialism. B. Building positive self images, modeling C. Re-enforcing gestures and rituals, which create allegiene to our task of building a New African indentity and activities for rebuilding positive African self-concept. a. Oath of Allegeince; Taamuli for Newborn Children; Nubian Daily Exercise Ritual; Pan African National Song, and Poem (Poem would be year to year); Motto, etc.

8. Science, Technology, Engineering and Math Forum

This is a key forum which provides not only for exchange of ideas and projects in these respective areas, but also inspires multi-disciplenary and comprehensive planning and strategies which aid and assist the African Community builidng processes.

SEVEN FACTORS OF SUSTAINABLE AFRICAN DEVELOPMENT IN AFRICA AND DIASPORA

I. Establishing Trade and Commerce Missions (Africa, New Africa, Caribbean)

II. Revenue and Funding Sources – Dues, Foundations, Investment Clubs/corporations, IMF, UN, taxes

III. Infra-structure Building – Garvey’s notion of building in every industry combined with Booker T’s trade skills training.

IV. Expansion of Cultural and Economic Trade and Exchange

V. Modernization of Agricultural Production/Distribution among African peoples

VI. Systematic and Strategic, Transfer and Exchange of Knowledge, Technology and Science between/among Continental and Diasporan Africans

VII. Dynamic Development Strategies and Methods – Triangular (Africa, New Africa, Caribbean); Square (inclusive of African ex-patriates)

SEVEN FACTORS OF SUSTAINABLE AFRICAN DEVELOPMENT IN AFRICA AND DIASPORA

1. Establishing Trade and Commerce Missions (Africa, New Africa, Caribbean)

A. Determining which industries are most attractive to and marketable for African/Diasporan people; e.g. Fashion Industry(African centered designs, textiles, clothing outlets) tourism, agriculture, herbology, sustainable housing Construction (Esp. African centered architecture designs)

.B. Decide where to place each industrial center/plant in order to maximize production and distribution of the designated commodities.

C. Determining the most efficient trade/commerce/transportation routes to get products to market, and whichare for export and which need to be imported.

D. Given the above factors, price schedules must be established which allow for affordability, but also enough profit to make the industry sustainable over time/circumstances (market conditions, weather/climate changes competition.

E. Economic Intelligence – defense and development.

F. Determining the best places to begin building African Marketplaces, which would also house museums, learning centers, theaters, Community Administrative centers (Council of Elders, youth/Simba Corps, Cultural/Convention Center, Communication and Response Teams

.G. Training centers for the various trades or a trade college/university

.2. Revenue and Funding SourcesA. dues, taxes, IMF, Foundations, grants, donations, charitiesB. The key difference is that these funds will not go to corrupt politicians or civil servants, but will be allocated and administrated by a Foundation, with a Pan African Board of Directors which will determine which projects get funded based on need; how, when, where, and by what means.C. We propose that any Reparations which comes in monetary form also be allocated through such Foundation, or Foundation approved sources.D. Immedidate debt relief for African and Caribbean Countries and people of African descent, as part of a reparations package 

3. Infra Structure BuildingA. Transportation – Cross continental Rail System, Modernized air transport system, commercial shipping fleet, trucking system. Roads which facilitate commerce and tourism trade.B. Sustainable Energy – water (waterfalls, reservoirs, ocean, stream), wind, methanol-ethanol, Solar, Bio-Thermal, which all link up with a continental energy grid.C. Indigenous Sustainable Sanitation Systems and Water purificationD. Indigenous Communications Systems with the ability to link up with Global systemsE. Reduction of and Penalties for Toxic Waste caused by foreign and/or domestic corporations.

4. Expansion of Cultural and Economic Trade an Exchange

A. Exhibition and Preservation of African People artistic heritage and the progressive character of its culture – Museums, Festivals Seminars, Performing Arts Shows

1) As African people enter into this Renaissance era and new stage of development , new rules of engagement must be designed to enter into the global economy. It is mandatory that institutions are built which preserve the integrity of African and Diasporan art forms, languages, systems of thought (Dogon, Maat, Ifa, Akhan, Zulu, Masai, etc.) and cultural traditions, such as Council of Elders, Rites of Passage, Cooperative Economics, Extended Family, Reverence for Nature and the Spiritual Quest for Oneness with a God Force. These defining elements of African life and culture must not be lost or compromised at the expense of modernization and/or development.

2) Recognition that Africa Culture is one of Africa’s most important , if not the most important exports. It has played a dominant role in the American, South American, Caribbean, and Australian cultures, and now even in faraway places such as Japan. African culture has economic and human value. Thus, it must be packaged to represent the best of what Africa was, is and has the possibility to become, though, it should not just be viewed as a commodity, rather, an expression of who we are as a People in the forward flow of human progress.B. Employment of Culture in our Collective Struggle for Human Liberation and Transformation1) Culture must provide the foundation for our:

(a) Identity – who we are, based on our historical Personality as a people

(b)Purpose – based on who we are, what our role and responsibility is in relationship to elevating the quality of life of our people, creating human progress, and transforming society to reflect the best of who we are as Africans and humans.

(c) Direction – the means we choose to achieve the above. To engage in the struggle to define, defend and develop ourselves as African, Pan Africanists and humans. The process(es) of Social Transformation which allows the human personality to realize its fullest potential, and creates a social context which allows for human flourishing.

2) Definition of a Black Aesthetic which gives Black/African art its distinction and unique qualities as an art form.

3) African and African centered Culture is our most valuable product and therefore, must not only be preserved, but promoted among our own people in our quest to regain our historical personality, and overcome the Post Traumatic Shock of Enslavement.

C. Culture as Economic Stimulus for Africa and Diaspora

1) Gain economic dominance in those areas of Culture where we can gain a measure of control, i.e. 

(a) African cent ered Fashion Design, tailoring, textiles, haberdashery, millinery

(b) Control of Music Production, distribution and promotion

( c) African Centered Architectural Design

(d) Sports and Entertainment personalities donating to Foundations engaged in Sustainable Development policy, programs and projects.

(e) More exchange between and among African (Nigerian, Ghanaian, Senegalese) and New African filmmakers; building community theaters.

(f) Encouraging youth to become more inventive innovative in technology and teaching modalities, particularly in Black schools.

5. Modernization of Agricultural Production -

among African people is mandatory, while Preserving the quality of Rural, Social and Cultural Life.

A. Low Carbon foods are healthier/while balance must be struck with export/import crops.

B. Irrigation systems must be installed and maintained, esp. in arid and dry areas.

C. Basis for industry-wide growth as Garvey called for; feeding into grocery markets and restaurant chains; developing food and herb coops; Holistic Health Coops and delivery systems which service underserved communities.

D. Methodologies which ensure that African Mineral Wealth benefits indigenous people. Corruption must be challenged and rooted out, and replaced by a system which allows re-distribution of wealth on a level of parity. Quatar and Kuwait might serve as models.

6. Transfer and Exchange of Knowledge, Technology and Science -

between and among Continental Africans and Diasporans – A. Each sector of the African World (Continental Africans, African Americans, African ex-patriates, Caribbeans, Brazilians, Africans in Europe, New Zealand, Australia, Fiji, and the rest of Diaspora) must seek methodologies and modalities whereby Science, Knowledge and Technology will be used for human good and progress from an African Worldview, which puts humanity, and Human Good at the center. Emphasis on establishing consortiums, economic clubs, Coops, Conferences and strive to build Pan African Universities which can encourage inventions, study of African languages, architecture, science, Math, Governance, and requirements for re-structuring civil society.

7. Dynamic Development Strategies and Methods –

A. Revolution, as a social phenomena, should never be limited to just struggle from physical bondage, but is inclusive of economic, political and psychological liberation also. Sustainable development strategies and methodologies must be cognizant of this fact, while seeking ways and means of empowering the disenfranchised (peasants, workers and people of color). In this millineum, in todays’ world, Sustainable Development is the sine qua non of today’s revolutionary process. Sloganizing, theorizing nor repeating ideological formulations will no longer suffice as substitutes for designing ways in which we satisfy human need. The degree to which ideologies, theories and slogans contribute to human growth and flourishing, i.e. Sustainable Development, is the new criteria for their validity. Now is the time to make the world we only imagined 60 years ago.

MINISTRIES FOR GOVERNING BODIES

1. Land Development

2. Community Planning

3. Housing - African centered Design and Architecture

4. Infra-Structure Planning and Development

    a. Water

    b. Energy and Power

    c. Waste Management

    d. Transportation and Road Construction and Maintenance

5. Education

6. Cultural Production and Preservation of Artistic Skills and Capacity

7. Media

8. Public Relations

9. Finance

10. Marketplace Administration - Design and Operations

11. Environment and Food Security

12. Collective Concern

13. Spiritual Ministry

14. Historian and Archives

Key Assignments and Functions for Presidents, Organziational Heads, or Tribal Chiefs' Staff

1. Chief of Staff -  Coordinates between and among Ministries, and is Chiefs Liaison to Ministry Heads

2. Scribe

3. Treasurer

4. Defense, Information and Intelligence

5. Security

6. Diplomatic/Ambassador Corps - Outreach

7. Procedures and Protocol Chief

8. Communications, Technology and  Propaganda

NATIONAL LIBERATION AND CULTURE BY AMILCAR CABRAL

http://www.youtube.com/watch?v=_e5c8tt61kI&feature=related

National Liberation and Culture

Amilcar Cabral

This text was originally delivered on February 20, 1970; as part of the Eduardo Mondlane (1) Memorial Lecture Series at Syracuse University, Syracuse, New York, under the auspices of The Program of Eastern African Studies. It was translated from the French by Maureen Webster. 

When Goebbels, the brain behind Nazi propaganda, heard culture being discussed, he brought out his revolver. That shows that the Nazis, who were and are the most tragic expression of imperialism and of its thirst for domination--even if they were all degenerates like Hitler, had a clear idea of the value of culture as a factor of resistance to foreign domination. 

History teaches us that, in certain circumstances, it is very easy for the foreigner to impose his domination on a people. But it also teaches us that, whatever may be the material aspects of this domination, it can be maintained only by the permanent, organized repression of the cultural life of the people concerned. Implantation of foreign domination can be assured definitively only by physical liquidation of a significant part of the dominated population.

In fact, to take up arms to dominate a people is, above all, to take up arms to destroy, or at least to neutralize, to paralyze, its cultural life. For, with a strong indigenous cultural life, foreign domination cannot be sure of its perpetuation. At any moment, depending on internal and external factors determining the evolution of the society in question, cultural resistance (indestructible) may take on new forms (political, economic, armed) in order fully to contest foreign domination.

The ideal for foreign domination, whether imperialist or not, would be to choose:

• either to liquidate practically all the population of the dominated country, thereby eliminating the possibilities for cultural resistance;
• or to succeed in imposing itself without damage to the culture of the dominated people--that is, to harmonize economic and political domination of these people with their cultural personality.

The first hypothesis implies genocide of the indigenous population and creates a void which empties foreign domination of its content and its object: the dominated people. The second hypothesis has not, until now, been confirmed by history. The broad experience of mankind allows us to postulate that it has no practical viability: it is not possible to harmonize the economic and political domination of a people, whatever may be the degree of their social development, with the preservation of their cultural personality.

In order to escape this choice--which may be called the dilemma of cultural resistance--imperialist colonial domination has tried to create theories which, in fact, are only gross formulations of racism, and which, in practice, are translated into a permanent state of siege of the indigenous populations on the basis of racist dictatorship (or democracy).

This, for example, is the case with the so-called theory of progressive assimilation of native populations, which turns out to be only a more or less violent attempt to deny the culture of the people in question. The utter failure of this "theory," implemented in practice by several colonial powers, including Portugal, is the most obvious proof of its lack of viability, if not of its inhuman character. It attains the highest degree of absurdity in the Portuguese case, where Salazar affirmed that Africa does not exist.

This is also the case with the so-called theory of apartheid, created, applied and developed on the basis of the economic and political domination of the people of Southern Africa by a racist minority, with all the outrageous crimes against humanity which that involves. The practice of apartheid takes the form of unrestrained exploitation of the labor force of the African masses, incarcerated and repressed in the largest concentration camp mankind has ever known.

These practical examples give a measure of the drama of foreign imperialist domination as it confronts the cultural reality of the dominated people. They also suggest the strong, dependent and reciprocal relationships existing between the cultural situation and the economic (and political) situation in the behavior of human societies. In fact, culture is always in the life of a society (open or closed), the more or less conscious result of the economic and political activities of that society, the more or less dynamic expression of the kinds of relationships which prevail in that society, on the one hand between man (considered individually or collectively) and nature, and, on the other hand, among individuals, groups of individuals, social strata or classes.

The value of culture as an element of resistance to foreign domination   lies in the fact that culture is the vigorous manifestation on the ideological or idealist plane of the physical and historical reality of the society that is dominated or to be dominated. Culture is simultaneously the fruit of a people’s history and a determinant of history, by the positive or negative influence which it exerts on the evolution of relationships between man and his environment, among men or groups of men within a society, as well as among different societies. Ignorance of this fact may explain the failure of several attempts at foreign domination--as well as the failure of some international liberation movements.

Let us examine the nature of national liberation. We shall consider this historical phenomenon in its contemporary context, that is, national liberation in opposition to imperialist domination. The latter is, as we know, distinct both in form and in content from preceding types of foreign domination (tribal, military-aristocratic, feudal, and capitalist domination in time free competition era).

The principal characteristic, common to every kind of imperialist  domination, is the negation of the historical process of the dominated people by means of violently usurping the free operation of the process of development of the productive forces. Now, in any given society, the level of development of the productive forces and the system for social utilization of these forces (the ownership system) determine the mode of production. In our opinion, the mode of production whose contradictions are manifested with more or less intensity through the class struggle, is the principal factor in the history of any human group, the level of the productive forces being the true and permanent driving power of history.

For every society, for every group of people, considered as an evolving entity, the level of the productive forces indicates the stage of development of the society and of each of its components in relation to nature, its capacity to act or to react consciously in relation to nature. It indicates and conditions the type of material relationships (expressed objectively or subjectively) which exists among the various elements or groups constituting the society in question. Relationships and types of relationships between man and nature, between man and his environment. Relationships and type of relationships among the individual or collective components of a society. To speak of these is to speak of history, but it is also to speak of culture.

Whatever may be the ideological or idealistic characteristics of cultural expression, culture is an essential element of the history of a people. Culture is, perhaps, the product of this history just as the flower is the product of a plant. Like history, or because it is history, culture has as its material base the level of the productive forces and the mode of production. Culture plunges its roots into the physical reality of the environmental humus in which it develops, and it reflects the organic nature of the society, which may be more or less influenced by external factors. History allows us to know the nature and extent of the imbalance  and conflicts (economic, political and social) which characterize the evolution of a society; culture allows us to know the dynamic syntheses which have been developed and established by social conscience to resolve these conflicts at each stage of its evolution, in the search for survival and progress.

Just as happens with the flower in a plant, in culture there lies the capacity (or the responsibility) for forming and fertilizing the seedling which will assure the continuity of history, at the same time assuring the prospects for evolution and progress of the society in question. Thus it is understood that imperialist domination by denying the historical development of the dominated people, necessarily also denies their cultural development. It is also understood why imperialist domination, like all other foreign domination for its own security, requires cultural oppression and the attempt at direct or indirect liquidation of the essential elements of the culture of the dominated people.

The study of the history of national liberation struggles shows that generally these struggles are preceded by an increase in expression of culture, consolidated progressively into a successful or unsuccessful attempt to affirm the cultural personality of the dominated people, as a means of negating the oppressor culture. Whatever may be the conditions of a people's political and social factors in practicing this domination, it is generally within the culture that we find the seed of opposition, which leads to the structuring and development of the liberation movement.

In our opinion, the foundation for national liberation rests in the inalienable right of every people to have their own history whatever formulations may be adopted at the level of international law. The objective of national liberation, is therefore, to reclaim the right, usurped by imperialist domination, namely: the liberation of the process of development of national productive forces. Therefore, national liberation takes place when, and only when, national productive forces are completely free of all kinds of foreign domination. The liberation of productive forces and consequently the ability to determine the mode of production most appropriate to the evolution of the liberated people, necessarily opens up new prospects for the cultural development of the society in question, by returning to that society all its capacity to create progress.

A people who free themselves from foreign domination will be free culturally only if, without complexes and without underestimating the importance of positive accretions from the oppressor and other cultures, they return to the upward paths of their own culture, which is nourished by the living reality of its environment, and which negates both harmful influences and any kind of subjection to foreign culture. Thus, it may be seen that if imperialist domination has the vital need to practice culturaloppression, national liberation is necessarily an act of culture.

On the basis of what has just been said, we may consider the national liberation movement as the organized political expression of the culture of the people who are undertaking the struggle. For this reason, those who lead the movement must have a clear idea of the value of the culture in the framework of the struggle and must have  a thorough knowledge of the people's culture, whatever may be their level of economic development.

In our time it is common to affirm that all peoples have a culture. The time is past when, in an effort to perpetuate the domination of a people, culture was considered an attribute of privileged peoples or nations, and when, out of either ignorance or malice, culture was confused with technical power, if not with skin color or the shape of one's eyes. The liberation movement, as representative and defender of the culture of the people, must be conscious of the fact that, whatever may be the material conditions of the society it represents, the society is the bearer and creator of culture. The liberation movement must furthermore embody the mass character, the popular character of the culture--which is not and never could be the privilege of one or of some sectors of the society.

In the thorough analysis of social structure which every liberation movement should be capable of making in relation to the imperative of the struggle, the cultural characteristics of each group in society have a place of prime importance. For, while the culture has a mass character, it is not uniform, it is not equally developed in all sectors of society. The attitude of each social group toward the liberation struggle is dictated by its social group toward the liberation struggle is dictated by its economic interests, but is also influenced profoundly by its culture. It may even be admitted that these differences in cultural level explain differences in behavior toward the liberation movement on the part of individuals who belong to the same socio-economic group. It is at the point that culture reaches its full significance for each individual: understanding and integration in to his environment, identification with fundamental problems and aspirations of the society, acceptance of the possibility of change in the direction of progress.

In the specific conditions of our country--and we would say, of Africa--the horizontal and vertical distribution of levels of culture is somewhat complex. In fact, from villages to towns, from one ethnic group to another, from one age group to another, from the peasant to the workman or to the indigenous intellectual who is more or less assimilated, and, as we have said, even from individual to individual within the same social group, the quantitative and qualitative level of culture varies significantly. It is of prime importance for the liberation movement to take these facts into consideration.

In societies with a horizontal social structure, such as the Balante, for example, the distribution of cultural levels is more or less uniform, variations being linked uniquely to characteristics of individuals or of age groups. On the other hand, in societies with a vertical structure, such as the Fula, there are important variations from the top to the bottom of the social pyramid. These differences in social structure illustrate once more the close relationship between culture and economy, and also explain differences in the general or sectoral behavior of these two ethnic groups in relation to the liberation movement.

It is true that the multiplicity of social and ethnic groups complicates the effort to determine the role of culture in the liberation movement. But it is vital not to lose sight of the decisive importance of the liberation struggle, even when class structure is to appear to be in embryonic stages of development.

The experience of colonial domination shows that, in the effort to perpetuate exploitation, the colonizers not only creates a system to repress the cultural life of the colonized people; he also provokes and develops the cultural alienation of a part of the population, either by so-called assimilation of indigenous people, or by creating a social gap between the indigenous elites and the popular masses. As a result of this process of dividing or of deepening the divisions in the society, it happens that a considerable part of the population, notably the urban or peasant petite bourgeoisie, assimilates the colonizer's mentality, considers itself culturally superior to its own people and ignores or looks down upon their cultural values. This situation, characteristic of the majority of colonized intellectuals, is consolidated by increases in the social privileges of the assimilated or alienated group with direct implications for the behavior of individuals in this group in relation to the liberation movement. A reconversion of minds--of mental set--is thus indispensable to the true integration of people into the liberation movement. Such reonversion--re-Africanization, in our case--may take place before the struggle, but it is completed only during the course of the struggle, through daily contact with the popular masses in the communion of sacrifice required by the struggle.

However, we must take into account the fact that, faced with the prospect of political independence, the ambition and opportunism from which the liberation movement generally suffers may bring into the struggle unconverted individuals. The latter, on the basis of their level of schooling, their scientific or technical knowledge, but without losing any of their social class biases, may attain the highest positions in the liberation movement. Vigilance is thus indispensable on the cultural as well as the political plane. For, in the liberation movement as elsewhere, all that glitters is not necessarily gold: political leaders--even the most famous--may be culturally alienated people. But the social class characteristics of the culture are even more discernible in the behavior of privileged groups in rural areas, especially in the case of ethnic groups with a vertical social structure, where, nevertheless, assimilation or cultural alienation influences are non-existent or practically non-existent. This is the case, for example, with the Fula ruling class. Under colonial domination, the political authority of this class (traditional chiefs, noble families, religious leaders) is purely nominal, and the popular masses know that true authority lies with an is acted upon by colonial administrators. However, the ruling class preserves in essence its basic cultural authority over the masses and this has very important political implications.

Recognizing this reality, the colonizer who represses or inhibits significant cultural activity on the part of the masses at the base of the social pyramid, strengthens and protects the prestige and the cultural influence of the ruling class at the summit. The colonizer installs chiefs who support him and who are to some degree accepted by the masses; he gives these chiefs material privileges such as education for their eldest children, creates chiefdoms where they did not exist before, develops cordial relations with religious leaders, builds mosques, organizes journeys to Mecca, etc. And above all, by means of the repressive organs of colonial administration, he guarantees economic and social privileges to the ruling class in their relations with the masses. All this does not make it impossible that, among these ruling classes, there may be individuals or groups of individuals who join the liberation movement, although less frequently than in the case of the assimilated "petite bourgeoisie." Several traditional and religious leaders join the struggle at the very beginning or during its development, making an enthusiastic contribution to the cause of liberation.

But here again vigilance is indispensable: preserving deep down the cultural prejudices of their class, individuals in this category generally see in the liberation movement the only valid means, using the sacrifices of the masses, to eliminate colonial oppression of their own class and to re-establish in this way their complete political and cultural domination of the people.

In the general framework of contesting colonial imperialist domination and in the actual situation to which we refer, among the oppressor's most loyal allies are found some high officials and intellectuals of the liberal professions, assimilated people, and also a significant number of representatives of the ruling class from rural areas. This fact gives some measure of the influence (positive or negative) of culture and cultural prejudices in the problem of political choice when one is confronted with the liberation movement. It also illustrates the limits of this influence and the supremacy of the class factor in the behavior of the different social groups. The high official or the assimilated intellectual, characterized by total cultural alienation, identifies himself by political choice with the traditional or religious leader who has experienced no significant foreign cultural influences.

For these two categories of people place above all principles our demands of a cultural nature--and against the aspirations of the people--their own economic and social privileges, their own class interests. That is a truth which the liberation movement cannot afford to ignore without risking betrayal of the economic, political, social and cultural objectives of the struggle.

Without minimizing the positive contribution which privileged classes may bring to the struggle, the liberation movement must, on the cultural level just as on the political level, base its action in popular culture, whatever may be the diversity of levels of cultures in the country. The cultural combat against colonial domination--the first phase of the liberation movement--can be planned efficiently only on the basis of the culture of the rural and urban working masses, including the nationalist (revolutionary) "petite bourgeoisie" who have been re-Africanized  or who are ready for cultural reconversion. Whatever may be the complexity of this basic cultural panorama, the liberation movement must be capable of distinguishing within it the essential from the secondary, the positive from the negative, the progressive from the reactionary in order to characterize the master line which defines progressively a national culture.

In order for culture to play the important role which falls to it in the framework of the liberation movement, the movement must be able to preserve the positive cultural values of every well defined social group, of every category, and to achieve the confluence of these values in the service of the struggle, giving it a new dimension--the national dimension. Confronted with such a necessity, the liberation struggle is, above all, a struggle both for the preservation and survival of the cultural values of the people and for the harmonization and development of these values within a national framework.  

ENDNOTES: 1. Eduardo Mondlane, was the first President of the Mozambique Liberation Front (FRELIMO). He was assassinated by Portuguese agents on Feb. 3, 1960.