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<rss xmlns:itunes="http://www.itunes.com/dtds/podcast-1.0.dtd" xmlns:atom="http://www.w3.org/2005/Atom" xmlns:podcast="https://podcastindex.org/namespace/1.0" xmlns:media="http://search.yahoo.com/mrss/" version="2.0"><channel><title>Africa World Now Project</title><link>https://www.spreaker.com/show/africa-world-now-project</link><description><![CDATA[Africa World Now Project is a multimedia educational project that produces knowledge about the African world through a series of methods that include: radio, podcast, publishing, film festivals, webinars, social media, etc.  Africa World Now Project is, in essence, a multimedia open-access 'classroom' that provides actionable information that explores continuities and discontinuities in the history, culture, and politics of the entire African world.  AWNP does this by engaging in organic discussions with scholars, artists, journalists, activists, organizers and others who are intentionally disruptive in assessing the various issues that exist in the entire African world.]]></description><atom:link href="https://www.spreaker.com/show/6002495/episodes/feed" rel="self" type="application/rss+xml"/><language>en</language><category>Education</category><copyright>Copyright AfricaWorldNow Project</copyright><image><url>https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c83f58a527ef4e528ecb5c9712c9b18e.jpg</url><title>Africa World Now Project</title><link>https://www.spreaker.com/show/africa-world-now-project</link></image><lastBuildDate>Sun, 09 Aug 2026 07:30:36 +0000</lastBuildDate><itunes:author>AfricaWorldNow Project</itunes:author><itunes:owner><itunes:name>AfricaWorldNow Project</itunes:name><itunes:email>feeds@spreaker.com</itunes:email></itunes:owner><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c83f58a527ef4e528ecb5c9712c9b18e.jpg"/><itunes:subtitle>Africa World Now Project is a multimedia educational project that produces knowledge about the African world through a series of methods that include: radio, podcast, publishing, film festivals, webinars, social media, etc.

Africa World Now Project...</itunes:subtitle><itunes:summary><![CDATA[Africa World Now Project is a multimedia educational project that produces knowledge about the African world through a series of methods that include: radio, podcast, publishing, film festivals, webinars, social media, etc.  Africa World Now Project is, in essence, a multimedia open-access 'classroom' that provides actionable information that explores continuities and discontinuities in the history, culture, and politics of the entire African world.  AWNP does this by engaging in organic discussions with scholars, artists, journalists, activists, organizers and others who are intentionally disruptive in assessing the various issues that exist in the entire African world.]]></itunes:summary><itunes:category text="Education"/><itunes:explicit>false</itunes:explicit><itunes:type>episodic</itunes:type><item><title>the Black University concept w/ Bro. Abdul Alkalimat</title><link>https://www.spreaker.com/episode/the-black-university-concept-w-bro-abdul-alkalimat--73699699</link><description><![CDATA[W.E.B. Du Bois at the second annual meeting of the Niagara Movement at Harper’s Ferry, West Virginia, August 19, 1906, captured an early idea of the Black University concept in his speech titled: An Address to the Country. Du Bois writes:   “And when we call for education, we mean real education. We believe in work. We ourselves are workers, but work is not necessarily education. Education is the development of power and ideal. We want our children trained as intelligent human beings should be, and we will fight for all time against any proposal to educate black boys and girls simply as servants and underlings, or simply for the use of other people. They have a right to know, to think, to aspire. We do not believe in violence, neither in the despised violence of the raid nor the lauded violence of the soldier, nor the barbarous violence of the mob, but we do believe in John Brown, in that incarnate spirit of justice, that hatred of a lie, that willingness to sacrifice money, reputation, and life itself on the altar of right.”  Where would we or could we start more intentionally study into the practice of the Black University concept? We would argue we initially start with these formations: Peoples College (Nashville, Atlanta, and Chicago), the Institute of Black World (also in Atlanta); Malcolm X Liberation University (Durham and Greensboro); and the experiences of the African Liberation Support Committee/Movement (ALSC).   According to Alkalimat, Peoples College wanted to serve working class people in Nashville.   Alkalimat writes, “we sought a curriculum to link students to a working class ideological and political orientation for activism in the Black liberation movement. As part of the nationwide and even global demand for Black Power, we focused first on Black history and Pan-Africanism” (Alkalimat, Peoples College: A Black Liberation Project Based at Fisk University, 1970-1975, 2023: 6).  “The Peoples College is an independent educational program for African communities in the Americas. We are trying to develop an alternative to existing educational programs because they serve the interests of racism, imperialism, and colonialism. Peoples College serves the interests of the people, and the necessity for Black liberation and world revolution” (Alkalimat, Peoples College: A Black Liberation Project Based at Fisk University, 1970-1975, 2023: 6).]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2378264957</guid><pubDate>Sun, 09 Aug 2026 06:36:26 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/73699699/2378264957_africaworldnowproject_the_black_university_concept_w.mp3" length="185188083" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>W.E.B. Du Bois at the second annual meeting of the Niagara Movement at Harper’s Ferry, West Virginia, August 19, 1906, captured an early idea of the Black University concept in his speech titled: An Address to the Country. Du Bois writes:   “And when...</itunes:subtitle><itunes:summary><![CDATA[W.E.B. Du Bois at the second annual meeting of the Niagara Movement at Harper’s Ferry, West Virginia, August 19, 1906, captured an early idea of the Black University concept in his speech titled: An Address to the Country. Du Bois writes:   “And when we call for education, we mean real education. We believe in work. We ourselves are workers, but work is not necessarily education. Education is the development of power and ideal. We want our children trained as intelligent human beings should be, and we will fight for all time against any proposal to educate black boys and girls simply as servants and underlings, or simply for the use of other people. They have a right to know, to think, to aspire. We do not believe in violence, neither in the despised violence of the raid nor the lauded violence of the soldier, nor the barbarous violence of the mob, but we do believe in John Brown, in that incarnate spirit of justice, that hatred of a lie, that willingness to sacrifice money, reputation, and life itself on the altar of right.”  Where would we or could we start more intentionally study into the practice of the Black University concept? We would argue we initially start with these formations: Peoples College (Nashville, Atlanta, and Chicago), the Institute of Black World (also in Atlanta); Malcolm X Liberation University (Durham and Greensboro); and the experiences of the African Liberation Support Committee/Movement (ALSC).   According to Alkalimat, Peoples College wanted to serve working class people in Nashville.   Alkalimat writes, “we sought a curriculum to link students to a working class ideological and political orientation for activism in the Black liberation movement. As part of the nationwide and even global demand for Black Power, we focused first on Black history and Pan-Africanism” (Alkalimat, Peoples College: A Black Liberation Project Based at Fisk University, 1970-1975, 2023: 6).  “The Peoples College is an independent educational program for African communities in the Americas. We are trying to develop an alternative to existing educational programs because they serve the interests of racism, imperialism, and colonialism. Peoples College serves the interests of the people, and the necessity for Black liberation and world revolution” (Alkalimat, Peoples College: A Black Liberation Project Based at Fisk University, 1970-1975, 2023: 6).]]></itunes:summary><itunes:duration>4630</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/22ccfbe857751a6c8ca29184a5741ff5.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>A River of Prophecy: Constructing a Sacred History of African Americans w/ Nubia Kia</title><link>https://www.spreaker.com/episode/a-river-of-prophecy-constructing-a-sacred-history-of-african-americans-w-nubia-kia--72470084</link><description><![CDATA[A River of Prophecy: Constructing a Sacred History of African Americans w/ Nubia Kia by Africa World Now Project Collective]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2337064361</guid><pubDate>Thu, 11 Jun 2026 01:59:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72470084/2337064361_africaworldnowproject_a_river_of_prophecy.mp3" length="236533683" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>A River of Prophecy: Constructing a Sacred History of African Americans w/ Nubia Kia by Africa World Now Project Collective</itunes:subtitle><itunes:summary><![CDATA[A River of Prophecy: Constructing a Sacred History of African Americans w/ Nubia Kia by Africa World Now Project Collective]]></itunes:summary><itunes:duration>5914</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/29b013c237c83d8b103d0dd886956fac.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the impact of africa on malcolm x &amp; malcolm x’s impact on africa</title><link>https://www.spreaker.com/episode/the-impact-of-africa-on-malcolm-x-malcolm-x-s-impact-on-africa--70138805</link><description><![CDATA[What we you hear next is a recent community dialogue that explored the impact of Africa on El Hajj Malik El Shabzz’s thought and practice and Malik Shabazz’s impact on Africa.   What we are concerned with, specifically, with this dialogue is the impact of East Africa, generally, revolutionary Kenya, in particular on Malik Shabazz’s thought and practice.   We pay attention to attention to the evolutions of Malik Shabazz’s clarity on the role of revolutionary struggle through his direct relationship with revolutionaries in Kenya [East Africa more broadly].   The question[s] that framed this dialogue were:    1.What was the influence of revolutionaries in East Africa, generally, Kenya, specifically on Malik El Shabazz political, cultural, and economic praxis?   Here, we mapped the Land and Freedom Army [known in colonialist discourse and historical memory as the Mau Mau Rebellion as well as was his relationship with Pio Gama Pinto, Jaramogi Oginga Odinga, and Abdulrahman Mohamed Babu?   2.What strains of Malik Shabazz’s praxis are important to contextualizing current geopolitical and national questions, and are applicable to this current moment?   Here I think it would useful to suggest to you, our listeners, to explore some of his work; intentionally engaging his speeches, lectures, and/or talks as well as his project to take the U.S. [in relation to the colonial question that includes people of African descent in the US, and ultimately Western nations] to a world court, his developing application [and it can be argued implicitly, critique] of human rights [where there is a clear sharpening of human rights theory and practice to engage an African world perspective]; his contributions and attempts to extend Pan Africanism, challenging Black Internationalism as framework to understanding national oppression, autonomy, and personhood.   For more, it is highly recommended to explore the work of Africa World Now Project Collaborative … as well as the •Kenyan Organic Intellectuals [a very important collective of revolutionaries in Kenya who are extensions of this history and more!] •Engage an article titled: El-Hajj Malik El-Shabazz: the Continuity and Legacy of a Critical Africana Human Rights Consciousness [an article that extends and expands on many of the points made in the lecture, which is also available if you follow Africa World Now Project Collective’s social media and look in the bios of our various social platforms for access to the this article and extensive archive] •Visit https://alkalimat.org/ and https://www.brothermalcolm.net/mxcontent.html, where Professor Abdul Alkalimat has developed a series lectures called MalcolmX100 as well as an absolutely incredible archive of work on and by Bro Malcolm complied by Abdul Alkalimat] [Selected Work on Malcolm X].  •Black Men Build where you can find work on contemporary implications of Malcolm X as well as a re/released and update of a Study Guide on Malcolm developed by Abdul Alkalimat and co.  •Of course, you can explore the work of Africa World Now Project Collective, where you will find a playlist of programs that explore, in more depth, some of these questions. As well as explorations and extensions of Africana sociopolitical thought and practice.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2269026428</guid><pubDate>Wed, 18 Feb 2026 21:34:24 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70138805/2269026428_africaworldnowproject_the_impact_of_africa_on.mp3" length="180030003" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>What we you hear next is a recent community dialogue that explored the impact of Africa on El Hajj Malik El Shabzz’s thought and practice and Malik Shabazz’s impact on Africa.   What we are concerned with, specifically, with this dialogue is the...</itunes:subtitle><itunes:summary><![CDATA[What we you hear next is a recent community dialogue that explored the impact of Africa on El Hajj Malik El Shabzz’s thought and practice and Malik Shabazz’s impact on Africa.   What we are concerned with, specifically, with this dialogue is the impact of East Africa, generally, revolutionary Kenya, in particular on Malik Shabazz’s thought and practice.   We pay attention to attention to the evolutions of Malik Shabazz’s clarity on the role of revolutionary struggle through his direct relationship with revolutionaries in Kenya [East Africa more broadly].   The question[s] that framed this dialogue were:    1.What was the influence of revolutionaries in East Africa, generally, Kenya, specifically on Malik El Shabazz political, cultural, and economic praxis?   Here, we mapped the Land and Freedom Army [known in colonialist discourse and historical memory as the Mau Mau Rebellion as well as was his relationship with Pio Gama Pinto, Jaramogi Oginga Odinga, and Abdulrahman Mohamed Babu?   2.What strains of Malik Shabazz’s praxis are important to contextualizing current geopolitical and national questions, and are applicable to this current moment?   Here I think it would useful to suggest to you, our listeners, to explore some of his work; intentionally engaging his speeches, lectures, and/or talks as well as his project to take the U.S. [in relation to the colonial question that includes people of African descent in the US, and ultimately Western nations] to a world court, his developing application [and it can be argued implicitly, critique] of human rights [where there is a clear sharpening of human rights theory and practice to engage an African world perspective]; his contributions and attempts to extend Pan Africanism, challenging Black Internationalism as framework to understanding national oppression, autonomy, and personhood.   For more, it is highly recommended to explore the work of Africa World Now Project Collaborative … as well as the •Kenyan Organic Intellectuals [a very important collective of revolutionaries in Kenya who are extensions of this history and more!] •Engage an article titled: El-Hajj Malik El-Shabazz: the Continuity and Legacy of a Critical Africana Human Rights Consciousness [an article that extends and expands on many of the points made in the lecture, which is also available if you follow Africa World Now Project Collective’s social media and look in the bios of our various social platforms for access to the this article and extensive archive] •Visit https://alkalimat.org/ and https://www.brothermalcolm.net/mxcontent.html, where Professor Abdul Alkalimat has developed a series lectures called MalcolmX100 as well as an absolutely incredible archive of work on and by Bro Malcolm complied by Abdul Alkalimat] [Selected Work on Malcolm X].  •Black Men Build where you can find work on contemporary implications of Malcolm X as well as a re/released and update of a Study Guide on Malcolm developed by Abdul Alkalimat and co.  •Of course, you can explore the work of Africa World Now Project Collective, where you will find a playlist of programs that explore, in more depth, some of these questions. As well as explorations and extensions of Africana sociopolitical thought and practice.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></itunes:summary><itunes:duration>4501</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b32652c3bb70c9042848f7d2efddf633.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>We Are Internationalists: Prexy Nesbitt &amp; the fight for African Liberation w/ Martha Biondi &amp; Prexy Nesbitt</title><link>https://www.spreaker.com/episode/we-are-internationalists-prexy-nesbitt-the-fight-for-african-liberation-w-martha-biondi-prexy-nesbitt--69886904</link><description><![CDATA[History, the writing of history, can be a messy process. Movement history, that is an exploration and examination of the forces that constitute struggle, its successes and on-going defeats adds even more complexity to understanding and the uses of history. Specifically as it relates to the building of a historical consciousness that is necessary to wage contemporary struggle.   This notion, when applied to Southern Africa’s liberation struggles, is useful when attempting to delineate and extract frameworks for understanding current conditions and building liberatory objectives, particularly if the objectives are motivated by the desire to not reconstitute past mistakes. The process to identify where to extend and expand upon practices that were left incomplete and needed to continue struggle, cannot negate the centrality of the impetus to ‘tell no lies, claim no easy victories.’ This means, above all, developing the requisite historical consciousness to understand what was done in order to know ‘what is to be done’.    “Success” in southern Africa came, paradoxically, when capital, finding itself under substantial political pressure (especially in South Africa) came slowly but surely to be convinced that the profitable links that the global capitalist system had forged with racist and apartheid-defined structures in southern Africa were making capitalism itself dangerously vulnerable to mass action. And this in turn moved capital to reconsider its options and to admit to itself that its links to race-defined rule were now best understood as having been merely a contingent, time-bound tactic in its quest, most centrally, for class privilege and power. How much wiser, capitalists increasingly thought, to abandon apartheid, to coopt the vanguard of the popular movement into capital's camp, and to thus preempt any more radical, even revolutionary possibilities [Saul, On Building a Social Movement: The North American Campaign for Southern African Liberation Revisited, 2017].  The fact is that it was on such grounds that liberation movements conceded to capital for change in South Africa.  Martha Biondi is Lorraine H. Morton Professor of Black Studies and Professor of History at Northwestern University and author of The Black Revolution on Campus and To Stand and Fight: The Struggle for Civil Rights in Postwar New York City.  Born in Chicago, Illinois, Prexy Nesbitt was educated at Antioch College in Yellow Springs, Ohio, earning a degree in Political Science with a minor in Nineteenth Century Russian Literature. He went on to attend the University of Dar es Salaam, Tanzania; Northwestern and Columbia University.  His work includes direct and indirect activity in six Southern African liberation movements: African National Congress (ANC); Mozambique Liberation Front (FRELIMO); Popular Movement for the Liberation of Angola (MPLA); Zimbabwe African People's Union (ZAPU); and the Zimbabwe African National Union (ZANU); the Southwest African People's Organization (SWAPO), as well as with the African Party for the Independence of Guinea and Cape Verde (PAIGC).   Returning to Chicago in the 1980s, he worked as a labor organizer and as special aid to then Chicago mayor Harold Washington. He was later appointed consultant to represent the country and its interests in the United States, Canada, and Europe by the independent Mozambican government.   As an activist and an educator, he has organized and taught throughout the U.S. and around the world.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2263006685</guid><pubDate>Mon, 09 Feb 2026 13:51:11 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69886904/2263006685_africaworldnowproject_we_are_internationalists_prexy.mp3" length="231003123" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>History, the writing of history, can be a messy process. Movement history, that is an exploration and examination of the forces that constitute struggle, its successes and on-going defeats adds even more complexity to understanding and the uses of...</itunes:subtitle><itunes:summary><![CDATA[History, the writing of history, can be a messy process. Movement history, that is an exploration and examination of the forces that constitute struggle, its successes and on-going defeats adds even more complexity to understanding and the uses of history. Specifically as it relates to the building of a historical consciousness that is necessary to wage contemporary struggle.   This notion, when applied to Southern Africa’s liberation struggles, is useful when attempting to delineate and extract frameworks for understanding current conditions and building liberatory objectives, particularly if the objectives are motivated by the desire to not reconstitute past mistakes. The process to identify where to extend and expand upon practices that were left incomplete and needed to continue struggle, cannot negate the centrality of the impetus to ‘tell no lies, claim no easy victories.’ This means, above all, developing the requisite historical consciousness to understand what was done in order to know ‘what is to be done’.    “Success” in southern Africa came, paradoxically, when capital, finding itself under substantial political pressure (especially in South Africa) came slowly but surely to be convinced that the profitable links that the global capitalist system had forged with racist and apartheid-defined structures in southern Africa were making capitalism itself dangerously vulnerable to mass action. And this in turn moved capital to reconsider its options and to admit to itself that its links to race-defined rule were now best understood as having been merely a contingent, time-bound tactic in its quest, most centrally, for class privilege and power. How much wiser, capitalists increasingly thought, to abandon apartheid, to coopt the vanguard of the popular movement into capital's camp, and to thus preempt any more radical, even revolutionary possibilities [Saul, On Building a Social Movement: The North American Campaign for Southern African Liberation Revisited, 2017].  The fact is that it was on such grounds that liberation movements conceded to capital for change in South Africa.  Martha Biondi is Lorraine H. Morton Professor of Black Studies and Professor of History at Northwestern University and author of The Black Revolution on Campus and To Stand and Fight: The Struggle for Civil Rights in Postwar New York City.  Born in Chicago, Illinois, Prexy Nesbitt was educated at Antioch College in Yellow Springs, Ohio, earning a degree in Political Science with a minor in Nineteenth Century Russian Literature. He went on to attend the University of Dar es Salaam, Tanzania; Northwestern and Columbia University.  His work includes direct and indirect activity in six Southern African liberation movements: African National Congress (ANC); Mozambique Liberation Front (FRELIMO); Popular Movement for the Liberation of Angola (MPLA); Zimbabwe African People's Union (ZAPU); and the Zimbabwe African National Union (ZANU); the Southwest African People's Organization (SWAPO), as well as with the African Party for the Independence of Guinea and Cape Verde (PAIGC).   Returning to Chicago in the 1980s, he worked as a labor organizer and as special aid to then Chicago mayor Harold Washington. He was later appointed consultant to represent the country and its interests in the United States, Canada, and Europe by the independent Mozambican government.   As an activist and an educator, he has organized and taught throughout the U.S. and around the world.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></itunes:summary><itunes:duration>5776</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/75c18c42de2e3c7162258d22ea04b3a5.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the question of Venezuela and the role of the working class</title><link>https://www.spreaker.com/episode/the-question-of-venezuela-and-the-role-of-the-working-class--69729219</link><description><![CDATA[We are honored to have with us, again, The Honorable Fravia Marquez Silva, 2nd Advisor To Venezuela’s National Assembly and Spokeswomen for Cumbe International and recently launched Bring The Back Movement and Venezuela’s Charge D’Affaires to Belgium and Venezuela’s Preeminent Trade Unionist H.E. Ambassador Marcos Garcia.     This program explored:    1) The effects of US imperial aggression on the working class in Venezuela?  2) The [immediate and long term] impact on the working class throughout the hemisphere?  3) What are some ways the working class in the Americas can support the working class in Venezuela that can possibly be expanded to other regions under attack?  4) How can we think about this moment in a way that can increase class solidarity in the hemisphere and throughout the world?   This program is a collaborative project between Shirley Graham Du Bois/William Worthy Media and Friendship Collective &amp; Africa World Now Project Collective.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2258484317</guid><pubDate>Mon, 02 Feb 2026 02:35:40 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69729219/2258484317_africaworldnowproject_the_question_of_venezuela_and_the_role_of_the_working_class.mp3" length="149164083" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>We are honored to have with us, again, The Honorable Fravia Marquez Silva, 2nd Advisor To Venezuela’s National Assembly and Spokeswomen for Cumbe International and recently launched Bring The Back Movement and Venezuela’s Charge D’Affaires to Belgium...</itunes:subtitle><itunes:summary><![CDATA[We are honored to have with us, again, The Honorable Fravia Marquez Silva, 2nd Advisor To Venezuela’s National Assembly and Spokeswomen for Cumbe International and recently launched Bring The Back Movement and Venezuela’s Charge D’Affaires to Belgium and Venezuela’s Preeminent Trade Unionist H.E. Ambassador Marcos Garcia.     This program explored:    1) The effects of US imperial aggression on the working class in Venezuela?  2) The [immediate and long term] impact on the working class throughout the hemisphere?  3) What are some ways the working class in the Americas can support the working class in Venezuela that can possibly be expanded to other regions under attack?  4) How can we think about this moment in a way that can increase class solidarity in the hemisphere and throughout the world?   This program is a collaborative project between Shirley Graham Du Bois/William Worthy Media and Friendship Collective &amp; Africa World Now Project Collective.]]></itunes:summary><itunes:duration>3730</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/bd7c6111e7f79c637723c666340f448b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the story of the league of revolutionary Black workers</title><link>https://www.spreaker.com/episode/the-story-of-the-league-of-revolutionary-black-workers--68440577</link><description><![CDATA[The struggle of the LRBW was centered on the political development of Black workers inside the development of global capitalism in the United States and within a leading sector of capitalist production in the early and mid-twentieth century, which was then, the auto-industry. This socio-economic location molded a section of Black workers into working-class revolutionaries. The historical moment that shaped LRBW was located at the nexus of the post-World War II capitalist expansion and the beginning of capitalist globalization, rooted in the new technical evolution of the forces of production: a turn to industrial automation of the workplace.   The very process of their pedagogy of revolution, was their study of theory and what is produced when this theory is applied to real-world experiences, which shaped their practice into workers power.  To study the intellectual processes of the LRBW in the context of a developing global capitalism, as they are identifying a pedagogy of revolution is an essential frame of reference that can offer contemporary working-class movements a guide of action.   Meaning, the point of discovering the intellectual processes (theoretical development) of the LRBW opens space for us to understand the processes of how [and in what ways] they were intent to developing a worker’s movement. As we pay attention to their ability to identify and name the world around them and the steps they took to then engage their realities in a larger context is an important point of entry to building working class unity.   This development, seen as a process, serves to situate them historically, while also guiding us to identify what to extract from their practice that can be applied to the [static] and evolving conditions workers find themselves in today.   What questions were left for us to take up, what are the contours of their thought and practice that be extended and expanded? What are the similarities and dissimilarities in the conditions that workers find themselves across sectors? And What is to be done?   The LRBW is an interesting and complicated expression of the relationship between Black workers in Detroit and the global capitalist system. It was a struggle between autoworkers, the union, and the automobile industry. It encompassed the struggles and contradictions between the workers and the bosses, as well as between workers and the union of which they were a part. This period exposed the glaring internal and external contradictions of racism within and around the workers movement, historically and in that moment.   Yet, the LRBW was able to develop a process of struggle combining both theory and practice.   Today, we explore the story of the League of Revolutionary Black Workers with Jerome Scott and walda katz-fishman, authors of Motown and the Making of Working-Class Revolutionaries: The story of the League of Revolutionary Black Workers.   walda katz-fishman is a scholar activist and professor of sociology at Howard University. A founding member and former board chair of Project South: Institute for the Elimination of Poverty &amp; Genocide, she is a contributing author or editor of popular education toolkits and books, including The United States Social Forum: Perspectives of a Movement and The Roots of Terror, among others.  Jerome Scott is a former autoworker, labor organizer in Detroit auto plants, and member of the League of Revolutionary Black Workers. The founding director of Project South: Institute for the Elimination of Poverty &amp; Genocide, he is a contributing author or editor of popular education toolkits and books, including The United States Social Forum: Perspectives of a Movement and The Roots of Terror, among others, as well.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2207383315</guid><pubDate>Thu, 06 Nov 2025 00:38:10 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68440577/2207383315_africaworldnowproject_the_story_of_the_league_of.mp3" length="190454643" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The struggle of the LRBW was centered on the political development of Black workers inside the development of global capitalism in the United States and within a leading sector of capitalist production in the early and mid-twentieth century, which was...</itunes:subtitle><itunes:summary><![CDATA[The struggle of the LRBW was centered on the political development of Black workers inside the development of global capitalism in the United States and within a leading sector of capitalist production in the early and mid-twentieth century, which was then, the auto-industry. This socio-economic location molded a section of Black workers into working-class revolutionaries. The historical moment that shaped LRBW was located at the nexus of the post-World War II capitalist expansion and the beginning of capitalist globalization, rooted in the new technical evolution of the forces of production: a turn to industrial automation of the workplace.   The very process of their pedagogy of revolution, was their study of theory and what is produced when this theory is applied to real-world experiences, which shaped their practice into workers power.  To study the intellectual processes of the LRBW in the context of a developing global capitalism, as they are identifying a pedagogy of revolution is an essential frame of reference that can offer contemporary working-class movements a guide of action.   Meaning, the point of discovering the intellectual processes (theoretical development) of the LRBW opens space for us to understand the processes of how [and in what ways] they were intent to developing a worker’s movement. As we pay attention to their ability to identify and name the world around them and the steps they took to then engage their realities in a larger context is an important point of entry to building working class unity.   This development, seen as a process, serves to situate them historically, while also guiding us to identify what to extract from their practice that can be applied to the [static] and evolving conditions workers find themselves in today.   What questions were left for us to take up, what are the contours of their thought and practice that be extended and expanded? What are the similarities and dissimilarities in the conditions that workers find themselves across sectors? And What is to be done?   The LRBW is an interesting and complicated expression of the relationship between Black workers in Detroit and the global capitalist system. It was a struggle between autoworkers, the union, and the automobile industry. It encompassed the struggles and contradictions between the workers and the bosses, as well as between workers and the union of which they were a part. This period exposed the glaring internal and external contradictions of racism within and around the workers movement, historically and in that moment.   Yet, the LRBW was able to develop a process of struggle combining both theory and practice.   Today, we explore the story of the League of Revolutionary Black Workers with Jerome Scott and walda katz-fishman, authors of Motown and the Making of Working-Class Revolutionaries: The story of the League of Revolutionary Black Workers.   walda katz-fishman is a scholar activist and professor of sociology at Howard University. A founding member and former board chair of Project South: Institute for the Elimination of Poverty &amp; Genocide, she is a contributing author or editor of popular education toolkits and books, including The United States Social Forum: Perspectives of a Movement and The Roots of Terror, among others.  Jerome Scott is a former autoworker, labor organizer in Detroit auto plants, and member of the League of Revolutionary Black Workers. The founding director of Project South: Institute for the Elimination of Poverty &amp; Genocide, he is a contributing author or editor of popular education toolkits and books, including The United States Social Forum: Perspectives of a Movement and The Roots of Terror, among others, as well.]]></itunes:summary><itunes:duration>4762</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6934f9d9e9222c39b5bb3893866fc292.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Fanon &amp; the decolonial imperative Pt II</title><link>https://www.spreaker.com/episode/fanon-the-decolonial-imperative-pt-ii--68159902</link><description><![CDATA[This cannot be repeated enough, as the dialectical relationship between anti-colonial praxis and the colonial logic of capital becomes ever more fascistic, we must be ever more clear on how violence is necessary to distort and make imperceptible … the possibilities of a future.   Simply put, the ever more overt application of violence as a means to maintain oppressive social structures that guide the formation of consciousness, the more it arrests our ability to engage with ‘the beyond struggle’, beyond the now moment.   The vast majority of us are caught within the cyclical patterns of manufactured realities of capitalist imagination. Capital needs the literal life-[blood] of those who are constituent parts of these manufactured realities; realities captured in incorrect notions of the inevitability of conflict, induced resource scarcity, the logic of private property, aggressive individualism, and the insolvability of the climate crisis.   We are expected to spend majority of our time and energy surviving the daily crucible designed by capital.   Ok, I can go on … but let’s not get lost in the rhetoric and now that you are probably equally lost in this long opening thought, we should, at this point, circle back to what I suggest cannot “be repeated enough” …:   And that is…:  Colonial violence and colonial discourse are at the heart of Western modernity. They are constituent features of Western European modern ontology, knowledge production and distribution, and sociopolitical thought and economic practice codified in the 14th century. The use of ontology is another way of saying, the study of the reality of ‘being’; in simpler terms, what makes a thing, a thing.  It is clear [or at least it should be] what and who the ‘monsters’ are, so it is not necessarily novel in itself. But it still bears repeating.   To add more clarity, adding more perspective, hoping to make more sense, what I am suggesting here is that we are living in the 21st century with 14th century conceptualizations of reality produced from the subsequent violence inherent in the contradictions built over centuries through capitalist logic … all interdependent on supremacist notions of a constructed whiteness.  A world where false notions of reality are attached to color [and class, culture, gender, and formations of consciousness].   This violence we are facing is what Fanon was unpacking. Structures of violence is what Fanon was intent to deconstruct, and one of his important contributions to a: decolonial imperative.  Therefore, it is, here, within the material and nonmaterial parameters of violence that we can explore and examine Fanon’s corpus to construct frameworks of analysis.   Though we should never neatly apply, nor seek to use linear logic, without taking into consideration the historical evolution in the material [and nonmaterial] conditions over time and space, Fanon’s decolonial imperative stands as an important point of entry to understanding the current historical moment.    Nicholas Mwangi is a writer, organiser, and member of the Ukombozi Library in Kenya. He contributes regularly to People’s Dispatch. Nicholas has co-edited Breaking the Silence on NGOs in Africa and Kenyan Organic Intellectuals Reflect on the Legacy of Pio Gama Pinto. He is currently working on a forthcoming book titled The Crisis of Capitalism in Africa with the Organic Intellectuals Network in Kenya.  Waringa Wahome is an organizer, political theorist, lawyer and also the coordinator of the legal empowerment hub at Mathare Social Justice Centre (MSJC). Waringa Wahome is a lawyer at Waringa Wahome &amp; CO Advocates as well as member of the Kenyan Organic Intellectuals Network.  Please forgive the quality of audio in certain parts of our conversation, the ideas and voices are essential and vital, so we choose to share with you. Not to mention one of our comrades/colleagues was outside of Nairobi at the time of the recording.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2191235535</guid><pubDate>Thu, 16 Oct 2025 03:25:24 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68159902/2191235535_africaworldnowproject_fanon_the_decolonial_imperative_pt_ii.mp3" length="100625813" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>This cannot be repeated enough, as the dialectical relationship between anti-colonial praxis and the colonial logic of capital becomes ever more fascistic, we must be ever more clear on how violence is necessary to distort and make imperceptible … the...</itunes:subtitle><itunes:summary><![CDATA[This cannot be repeated enough, as the dialectical relationship between anti-colonial praxis and the colonial logic of capital becomes ever more fascistic, we must be ever more clear on how violence is necessary to distort and make imperceptible … the possibilities of a future.   Simply put, the ever more overt application of violence as a means to maintain oppressive social structures that guide the formation of consciousness, the more it arrests our ability to engage with ‘the beyond struggle’, beyond the now moment.   The vast majority of us are caught within the cyclical patterns of manufactured realities of capitalist imagination. Capital needs the literal life-[blood] of those who are constituent parts of these manufactured realities; realities captured in incorrect notions of the inevitability of conflict, induced resource scarcity, the logic of private property, aggressive individualism, and the insolvability of the climate crisis.   We are expected to spend majority of our time and energy surviving the daily crucible designed by capital.   Ok, I can go on … but let’s not get lost in the rhetoric and now that you are probably equally lost in this long opening thought, we should, at this point, circle back to what I suggest cannot “be repeated enough” …:   And that is…:  Colonial violence and colonial discourse are at the heart of Western modernity. They are constituent features of Western European modern ontology, knowledge production and distribution, and sociopolitical thought and economic practice codified in the 14th century. The use of ontology is another way of saying, the study of the reality of ‘being’; in simpler terms, what makes a thing, a thing.  It is clear [or at least it should be] what and who the ‘monsters’ are, so it is not necessarily novel in itself. But it still bears repeating.   To add more clarity, adding more perspective, hoping to make more sense, what I am suggesting here is that we are living in the 21st century with 14th century conceptualizations of reality produced from the subsequent violence inherent in the contradictions built over centuries through capitalist logic … all interdependent on supremacist notions of a constructed whiteness.  A world where false notions of reality are attached to color [and class, culture, gender, and formations of consciousness].   This violence we are facing is what Fanon was unpacking. Structures of violence is what Fanon was intent to deconstruct, and one of his important contributions to a: decolonial imperative.  Therefore, it is, here, within the material and nonmaterial parameters of violence that we can explore and examine Fanon’s corpus to construct frameworks of analysis.   Though we should never neatly apply, nor seek to use linear logic, without taking into consideration the historical evolution in the material [and nonmaterial] conditions over time and space, Fanon’s decolonial imperative stands as an important point of entry to understanding the current historical moment.    Nicholas Mwangi is a writer, organiser, and member of the Ukombozi Library in Kenya. He contributes regularly to People’s Dispatch. Nicholas has co-edited Breaking the Silence on NGOs in Africa and Kenyan Organic Intellectuals Reflect on the Legacy of Pio Gama Pinto. He is currently working on a forthcoming book titled The Crisis of Capitalism in Africa with the Organic Intellectuals Network in Kenya.  Waringa Wahome is an organizer, political theorist, lawyer and also the coordinator of the legal empowerment hub at Mathare Social Justice Centre (MSJC). Waringa Wahome is a lawyer at Waringa Wahome &amp; CO Advocates as well as member of the Kenyan Organic Intellectuals Network.  Please forgive the quality of audio in certain parts of our conversation, the ideas and voices are essential and vital, so we choose to share with you. Not to mention one of our comrades/colleagues was outside of Nairobi at the time of the recording.]]></itunes:summary><itunes:duration>4193</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f65cc266ace47b27490d2704359794e1.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Free Frank McWorter Freedom Seekers &amp; New Philadelphia w/ Abdul Alkalimat</title><link>https://www.spreaker.com/episode/free-frank-mcworter-freedom-seekers-new-philadelphia-w-abdul-alkalimat--68037255</link><description><![CDATA[It was 1839 and Frank and Lucy McWorter were getting married for the second time. The wedding was a reaffirmation of their love and a recommitment to all they’d built together. They had come to Illinois with four of their children and built a farm of golden wheat fields and towering stalks of corn.  Though there was plenty of symbolism in their renewed vows, the McWorters remarried for a more pragmatic reason — they had been enslaved in Kentucky when they first committed to each other, but such marriages were rarely respected by U. S. courts.  They had still been enslaved when they started their family, but Frank quickly began to plot their way to freedom. Frank’s owner and father, George McWhorter, trusted Frank to manage his farm and gave him leeway to earn money doing extra work. So, Frank learned how to mine and manufacture his own saltpeter, a necessary component in gunpowder. He used the money he earned selling saltpeter to buy freedom for him and his family.  He began freeing his family in 1817. By this time Lucy and Frank were raising Judah, Frank Jr., Sarah, and Solomon, but Frank first bought Lucy’s freedom. She was pregnant at the time, so not only did he free Lucy, but his purchase also ensured that their son, Squire, would be born free. In 1819, he bought his own freedom, becoming Free Frank, and later changed his name to Frank McWorter — dropping the “h” from his former enslaver’s last name.  Frank and Lucy, along with several children they had managed to free, moved west to Illinois in 1830 to the land that would become their farm in Pike County. He traded his saltpeter operation for Frank Jr.’s freedom after Junior had fled his enslavement to Canada. Frank made trips back to Kentucky to purchase the freedom of each of his three remaining enslaved children and at least one grandchild. On each trip, Frank McWorter had to make the gut-wrenching decision of which child he would free and which he would leave behind to endure slavery. The McWorters spent $14,000 to free their family. Adjusted for inflation, that is nearly $500,000 in 2023.  Frank McWorter began his farm with 160 acres and eventually increased those holdings to over 500 acres. Along with his corn and wheat, he grew oats and raised cattle, hogs, and horses. In 1836, Frank divided forty-two acres of his land into town lots and founded the town of New Philadelphia. The town, the first officially founded by African Americans, prospered with both Black and white residents and formed part of a larger rural community of farmers. The town’s very existence as a biracial community in a state with repressive Black Codes on the books until 1865 was a defiant statement against racial inequality. New Philadelphia was an audacious project, a prelude to Black communities like Nicodemus, Kansas; DeWitty, Nebraska; Blackdom, New Mexico; and Boley, Oklahoma, founded in the West after the Civil War.  For more: New Philadelphia, Gerald A. McWorter and Kate Williams-McWorter  Sign the petition: https://chng.it/q5Q5XS9cFd]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2183866871</guid><pubDate>Mon, 06 Oct 2025 21:17:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68037255/2183866871_africaworldnowproject_free_frank_mcworter_freedom.mp3" length="79208981" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>It was 1839 and Frank and Lucy McWorter were getting married for the second time. The wedding was a reaffirmation of their love and a recommitment to all they’d built together. They had come to Illinois with four of their children and built a farm of...</itunes:subtitle><itunes:summary><![CDATA[It was 1839 and Frank and Lucy McWorter were getting married for the second time. The wedding was a reaffirmation of their love and a recommitment to all they’d built together. They had come to Illinois with four of their children and built a farm of golden wheat fields and towering stalks of corn.  Though there was plenty of symbolism in their renewed vows, the McWorters remarried for a more pragmatic reason — they had been enslaved in Kentucky when they first committed to each other, but such marriages were rarely respected by U. S. courts.  They had still been enslaved when they started their family, but Frank quickly began to plot their way to freedom. Frank’s owner and father, George McWhorter, trusted Frank to manage his farm and gave him leeway to earn money doing extra work. So, Frank learned how to mine and manufacture his own saltpeter, a necessary component in gunpowder. He used the money he earned selling saltpeter to buy freedom for him and his family.  He began freeing his family in 1817. By this time Lucy and Frank were raising Judah, Frank Jr., Sarah, and Solomon, but Frank first bought Lucy’s freedom. She was pregnant at the time, so not only did he free Lucy, but his purchase also ensured that their son, Squire, would be born free. In 1819, he bought his own freedom, becoming Free Frank, and later changed his name to Frank McWorter — dropping the “h” from his former enslaver’s last name.  Frank and Lucy, along with several children they had managed to free, moved west to Illinois in 1830 to the land that would become their farm in Pike County. He traded his saltpeter operation for Frank Jr.’s freedom after Junior had fled his enslavement to Canada. Frank made trips back to Kentucky to purchase the freedom of each of his three remaining enslaved children and at least one grandchild. On each trip, Frank McWorter had to make the gut-wrenching decision of which child he would free and which he would leave behind to endure slavery. The McWorters spent $14,000 to free their family. Adjusted for inflation, that is nearly $500,000 in 2023.  Frank McWorter began his farm with 160 acres and eventually increased those holdings to over 500 acres. Along with his corn and wheat, he grew oats and raised cattle, hogs, and horses. In 1836, Frank divided forty-two acres of his land into town lots and founded the town of New Philadelphia. The town, the first officially founded by African Americans, prospered with both Black and white residents and formed part of a larger rural community of farmers. The town’s very existence as a biracial community in a state with repressive Black Codes on the books until 1865 was a defiant statement against racial inequality. New Philadelphia was an audacious project, a prelude to Black communities like Nicodemus, Kansas; DeWitty, Nebraska; Blackdom, New Mexico; and Boley, Oklahoma, founded in the West after the Civil War.  For more: New Philadelphia, Gerald A. McWorter and Kate Williams-McWorter  Sign the petition: https://chng.it/q5Q5XS9cFd]]></itunes:summary><itunes:duration>3301</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/5ec81f4df2069dd74cbc8f62d4d6569b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Fanon &amp; the decolonial imperative Pt. I</title><link>https://www.spreaker.com/episode/fanon-the-decolonial-imperative-pt-i--67904130</link><description><![CDATA[Colonial violence and colonial discourse are at the heart of Western modernity.  They are constituent features of Western European modern ontology, knowledge production and distribution, and sociopolitical thought and economic practice codified in the 14th century. The use of ontology is another way of saying, the study of the reality of ‘being’; in simpler terms, what makes a thing, a thing.  It is clear [or at least it should be] what and who the ‘monsters’ are, so it is not necessarily novel in itself. But it still bears repeating.   To add more clarity, adding more perspective, hoping to make more sense, what I am suggesting here is that we are living in the 21st century with 14th century conceptualizations of reality produced from the subsequent violence inherent in the contradictions built over centuries through capitalist logic … all interdependent on supremacist notions of a constructed whiteness.   A world where false notions of reality are attached to color [and class, culture, gender, and formations of consciousness].   This violence we are facing is what Fanon was unpacking. Structures of violence is what Fanon was intent to deconstruct, and one of his important contributions to a: decolonial imperative.  Therefore, it is, here, within the material and nonmaterial parameters of violence that we can explore and examine Fanon’s corpus to construct frameworks of analysis.   Though we should never neatly apply, nor seek to use linear logic, without taking into consideration the historical evolution in the material [and nonmaterial] conditions over time and space, Fanon’s decolonial imperative stands as an important point of entry to understanding the current historical moment.    Nicholas Mwangi is a writer, organiser, and member of the Ukombozi Library in Kenya. He contributes regularly to People’s Dispatch. Nicholas has co-edited Breaking the Silence on NGOs in Africa and Kenyan Organic Intellectuals Reflect on the Legacy of Pio Gama Pinto. He is currently working on a forthcoming book titled The Crisis of Capitalism in Africa with the Organic Intellectuals Network in Kenya.  Waringa Wahome is an organizer, political theorist, lawyer and also the coordinator of the legal empowerment hub at Mathare Social Justice Centre (MSJC). Waringa Wahome is a lawyer at Waringa Wahome &amp; CO Advocates as well as member of the Kenyan Organic Intellectuals Network.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2176865898</guid><pubDate>Fri, 26 Sep 2025 02:26:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67904130/2176865898_africaworldnowproject_fanon_the_decolonial_imperative_pt_i.mp3" length="79426229" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Colonial violence and colonial discourse are at the heart of Western modernity.  They are constituent features of Western European modern ontology, knowledge production and distribution, and sociopolitical thought and economic practice codified in the...</itunes:subtitle><itunes:summary><![CDATA[Colonial violence and colonial discourse are at the heart of Western modernity.  They are constituent features of Western European modern ontology, knowledge production and distribution, and sociopolitical thought and economic practice codified in the 14th century. The use of ontology is another way of saying, the study of the reality of ‘being’; in simpler terms, what makes a thing, a thing.  It is clear [or at least it should be] what and who the ‘monsters’ are, so it is not necessarily novel in itself. But it still bears repeating.   To add more clarity, adding more perspective, hoping to make more sense, what I am suggesting here is that we are living in the 21st century with 14th century conceptualizations of reality produced from the subsequent violence inherent in the contradictions built over centuries through capitalist logic … all interdependent on supremacist notions of a constructed whiteness.   A world where false notions of reality are attached to color [and class, culture, gender, and formations of consciousness].   This violence we are facing is what Fanon was unpacking. Structures of violence is what Fanon was intent to deconstruct, and one of his important contributions to a: decolonial imperative.  Therefore, it is, here, within the material and nonmaterial parameters of violence that we can explore and examine Fanon’s corpus to construct frameworks of analysis.   Though we should never neatly apply, nor seek to use linear logic, without taking into consideration the historical evolution in the material [and nonmaterial] conditions over time and space, Fanon’s decolonial imperative stands as an important point of entry to understanding the current historical moment.    Nicholas Mwangi is a writer, organiser, and member of the Ukombozi Library in Kenya. He contributes regularly to People’s Dispatch. Nicholas has co-edited Breaking the Silence on NGOs in Africa and Kenyan Organic Intellectuals Reflect on the Legacy of Pio Gama Pinto. He is currently working on a forthcoming book titled The Crisis of Capitalism in Africa with the Organic Intellectuals Network in Kenya.  Waringa Wahome is an organizer, political theorist, lawyer and also the coordinator of the legal empowerment hub at Mathare Social Justice Centre (MSJC). Waringa Wahome is a lawyer at Waringa Wahome &amp; CO Advocates as well as member of the Kenyan Organic Intellectuals Network.]]></itunes:summary><itunes:duration>3310</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e396b02cc1d0415becaedb6351e7fa9f.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Abolition, Labor &amp; the Palestine Question</title><link>https://www.spreaker.com/episode/abolition-labor-the-palestine-question--67880000</link><description><![CDATA[Abolition, Labor &amp; the Palestine Question by Africa World Now Project Collective]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2175931689</guid><pubDate>Wed, 24 Sep 2025 16:56:45 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67880000/2175931689_africaworldnowproject_abolition_labor_the_palestine_question.mp3" length="68197432" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Abolition, Labor &amp;amp; the Palestine Question by Africa World Now Project Collective</itunes:subtitle><itunes:summary><![CDATA[Abolition, Labor &amp; the Palestine Question by Africa World Now Project Collective]]></itunes:summary><itunes:duration>2842</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c11e4fac022f94e0747ab4d0e5b0dff3.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt. II Patrice Lumumba's Pan Africanism w/ the Kenyan Organic Intellectuals Network</title><link>https://www.spreaker.com/episode/pt-ii-patrice-lumumba-s-pan-africanism-w-the-kenyan-organic-intellectuals-network--66958300</link><description><![CDATA[This year represents an important historical conjuncture that has very important implications for our contemporary moment of crisis, yet extremely instructive in how we can move toward a different future.   It is the 100th year recognition of the birth of Malik El Shabazz [aka Malcolm X] as well as Frantz Fanon, Patrice Lumumba, Robert F. Williams, and Medgar Evers.   There are, have been, and will be an assortment of panels, programs, conferences, talks, and colloquium that explore and contextualize them, individually, and together.   What we intend to offer is an identification of the continuities and discontinuities with the conditions and structures that produced the thought and practice of this group, not intended to isolate them for the many others, but to provide a lens to telescope up, down, above, and under the temporality of human geography, paying acute attention to how people resist in the face oppressive forces.   Simply stated, we intend to connect the dots across time and space, attempting to read deeply the instructive details of how to construct a new society, a global society that undergirds these and other people’s thought and practice who resist the backwardness of capital, no matter the cost.   With this, today, in this Part II of our collaboration with the Kenyan Organic Intellectuals Network, we explore Lumumba’s Pan Africanism.   In this session, we intentionally examine the Pan Africanism of Patrice Lumumba, paying attention to role and importance of the Congo in African liberation struggles asking:   •What strains of Lumumba’s thought are important to the current struggles, globally?  •Why is the Congo region important in Africana liberation struggle? •What is the connection between ecological struggles and the Congo?    We are, ultimately, for the entire series, in general, this session, in particular, interested in thinking collectively about:   •What are some of the ideas that each of these figures offer for expanding and informing our practice today? And  •Most importantly, how do we understand these figures in the long struggle for liberation in the African/a world?    Joining us for this conversation are:   Gathanga Ndungu is a community organiser with Mathare Social Justice Centre which is under the Social Justice Centres’ Working Group. He is also part of the Revolutionary Social League brigade that organizes political education in different political cells in the respective centres in Nairobi. As well as the Organic Intellectuals Network.   Okakah Onyango is a member of the Revolutionary Socialist League, Organic Intellectuals Network and Social Justice Movement. He is a dedicated tech-driven community organizer, blending roles of revolutionary intellectualism and communications strategist.   Gerald Kamau is an ecological justice activist based at Kayole Community Justice Centre as well as Organic Intellectuals Network.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2128947960</guid><pubDate>Sat, 12 Jul 2025 17:46:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66958300/2128947960_africaworldnowproject_pt_ii_patrice_lumumbas_pan_africanism_w_the_kenyan_organic_intellectuals_network.mp3" length="232923123" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>This year represents an important historical conjuncture that has very important implications for our contemporary moment of crisis, yet extremely instructive in how we can move toward a different future.   It is the 100th year recognition of the...</itunes:subtitle><itunes:summary><![CDATA[This year represents an important historical conjuncture that has very important implications for our contemporary moment of crisis, yet extremely instructive in how we can move toward a different future.   It is the 100th year recognition of the birth of Malik El Shabazz [aka Malcolm X] as well as Frantz Fanon, Patrice Lumumba, Robert F. Williams, and Medgar Evers.   There are, have been, and will be an assortment of panels, programs, conferences, talks, and colloquium that explore and contextualize them, individually, and together.   What we intend to offer is an identification of the continuities and discontinuities with the conditions and structures that produced the thought and practice of this group, not intended to isolate them for the many others, but to provide a lens to telescope up, down, above, and under the temporality of human geography, paying acute attention to how people resist in the face oppressive forces.   Simply stated, we intend to connect the dots across time and space, attempting to read deeply the instructive details of how to construct a new society, a global society that undergirds these and other people’s thought and practice who resist the backwardness of capital, no matter the cost.   With this, today, in this Part II of our collaboration with the Kenyan Organic Intellectuals Network, we explore Lumumba’s Pan Africanism.   In this session, we intentionally examine the Pan Africanism of Patrice Lumumba, paying attention to role and importance of the Congo in African liberation struggles asking:   •What strains of Lumumba’s thought are important to the current struggles, globally?  •Why is the Congo region important in Africana liberation struggle? •What is the connection between ecological struggles and the Congo?    We are, ultimately, for the entire series, in general, this session, in particular, interested in thinking collectively about:   •What are some of the ideas that each of these figures offer for expanding and informing our practice today? And  •Most importantly, how do we understand these figures in the long struggle for liberation in the African/a world?    Joining us for this conversation are:   Gathanga Ndungu is a community organiser with Mathare Social Justice Centre which is under the Social Justice Centres’ Working Group. He is also part of the Revolutionary Social League brigade that organizes political education in different political cells in the respective centres in Nairobi. As well as the Organic Intellectuals Network.   Okakah Onyango is a member of the Revolutionary Socialist League, Organic Intellectuals Network and Social Justice Movement. He is a dedicated tech-driven community organizer, blending roles of revolutionary intellectualism and communications strategist.   Gerald Kamau is an ecological justice activist based at Kayole Community Justice Centre as well as Organic Intellectuals Network.]]></itunes:summary><itunes:duration>5824</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/ef11cf65f5413841f357e33c3e460f01.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt. I - on the praxis of Malik El Shabazz + revolutionary Kenya w/ the Kenyan Organic Intellectual Network</title><link>https://www.spreaker.com/episode/pt-i-on-the-praxis-of-malik-el-shabazz-revolutionary-kenya-w-the-kenyan-organic-intellectual-network--66633155</link><description><![CDATA[This year represents an important historical conjuncture that has very important implications for our contemporary moment of crisis, yet extremely instructive of how we can move toward a different future. It is the 100th year recognition of the birth of El Hajj Malik El Shabazz [aka Malcolm X] as well as Frantz Fanon, Patrice Lumumba, and Medgar Evers.   There are and have been, thus far, an assortment of panels, programs, conferences, talks, and consortium on the life of Malcolm. All of them are important in one way or another. We are not here to critique, diminish, distort any of them as they all offer something important, from entry points to study the life of Malcolm to conversations of political and ideological trajectory of Malcolm’s work with those who worked and knew him.   What we intend to offer in this ocean of programs, talks, etc is an engagement with the political praxis of Malik El Shabazz, paying attention to the ways we can extend the work of Malik El Shabazz, asking: how are organizer-intellectuals in the long tradition of Malik El Shabazz and those who came before him - Hubert Harrison, Claudia Jones, Esther Jackson, Ella Baker, Vikki Garvin, Marvel Cooke, etc - are working at the contours of the collective work he [&amp; they] left to be undertaken?   Today, we will hear a conversation on Malik El Shabazz, part of a collaboration between Africa World Now Project and the Kenyan Organic Intellectual Network, where we will intentionally think through the impact of revolutionary Kenya on El Hajj Malik El Shabazz’s thought and practice. Paying attention to Malik El Shabazz’s clarity on the role of revolutionary struggle as formulated through his relationship with revolutionaries in Kenya specifically, East Africa, more broadly etc …   We explore how Malik Shabazz is part of a tradition of African revolutionary thought and practice, which informs us collectively. Mapping the influence of revolutionaries in Kenya … such as the Land and Freedom Army, Pio Gama Pinto, Odinga Odinga, Mohamed Babu and others on Malcolm? And What strains of Malik El Shabazz’s thought, and practice are important to the current struggle?   Joining us for the Mailk El Shabazz session of the collaboration [The Impact and Legacies of El Hajj Malik El Shabazz, Frantz Fanon &amp; Patrice Lumumba x 100] were:  Gacheke Gachihi, Coordinator of Mathare Social Justice Centre (MSJC) and a member of the Social Justice Centres Working Group Steering Committee in Nairobi, Kenya. Coordinator of the Kenya Organic Intellectuals Network. He is also involved in regional social movements and politics. He researches and writes about police violence, criminalization of the poor, social justice and social struggles, amongst others. His articles and video interviews are published in the Review of African Political Economy (ROAPE), Africa Is a Country (AIAC), Daraja Press, Verso Books, and others.  Mzalendo Wanjira Wanjiru is co-founder of Mathare Social Justice Center and a member of the social justice movement and organic intellectuals network.   Maureen (Mo) Kasuku is a feminist organiser and digital rights advocate based in Kenya. Her work is a dynamic exploration of the crossroads between feminism and technology. With a keen eye on the intricate interplay of gender equality, social justice, and technological advancement in grassroots communities. She is member of Ukombozi Library, Nairobi. And Cadre with the Revolutionary Socialist League.  listen intently. think critically. act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2116290360</guid><pubDate>Thu, 19 Jun 2025 18:18:25 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66633155/2116290360_africaworldnowproject_pt_i_on_the_praxis_of_malik_el_shabazz_revolutionary_kenya_w_the_kenyan_organic_intellectual_network.mp3" length="254760243" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>This year represents an important historical conjuncture that has very important implications for our contemporary moment of crisis, yet extremely instructive of how we can move toward a different future. It is the 100th year recognition of the birth...</itunes:subtitle><itunes:summary><![CDATA[This year represents an important historical conjuncture that has very important implications for our contemporary moment of crisis, yet extremely instructive of how we can move toward a different future. It is the 100th year recognition of the birth of El Hajj Malik El Shabazz [aka Malcolm X] as well as Frantz Fanon, Patrice Lumumba, and Medgar Evers.   There are and have been, thus far, an assortment of panels, programs, conferences, talks, and consortium on the life of Malcolm. All of them are important in one way or another. We are not here to critique, diminish, distort any of them as they all offer something important, from entry points to study the life of Malcolm to conversations of political and ideological trajectory of Malcolm’s work with those who worked and knew him.   What we intend to offer in this ocean of programs, talks, etc is an engagement with the political praxis of Malik El Shabazz, paying attention to the ways we can extend the work of Malik El Shabazz, asking: how are organizer-intellectuals in the long tradition of Malik El Shabazz and those who came before him - Hubert Harrison, Claudia Jones, Esther Jackson, Ella Baker, Vikki Garvin, Marvel Cooke, etc - are working at the contours of the collective work he [&amp; they] left to be undertaken?   Today, we will hear a conversation on Malik El Shabazz, part of a collaboration between Africa World Now Project and the Kenyan Organic Intellectual Network, where we will intentionally think through the impact of revolutionary Kenya on El Hajj Malik El Shabazz’s thought and practice. Paying attention to Malik El Shabazz’s clarity on the role of revolutionary struggle as formulated through his relationship with revolutionaries in Kenya specifically, East Africa, more broadly etc …   We explore how Malik Shabazz is part of a tradition of African revolutionary thought and practice, which informs us collectively. Mapping the influence of revolutionaries in Kenya … such as the Land and Freedom Army, Pio Gama Pinto, Odinga Odinga, Mohamed Babu and others on Malcolm? And What strains of Malik El Shabazz’s thought, and practice are important to the current struggle?   Joining us for the Mailk El Shabazz session of the collaboration [The Impact and Legacies of El Hajj Malik El Shabazz, Frantz Fanon &amp; Patrice Lumumba x 100] were:  Gacheke Gachihi, Coordinator of Mathare Social Justice Centre (MSJC) and a member of the Social Justice Centres Working Group Steering Committee in Nairobi, Kenya. Coordinator of the Kenya Organic Intellectuals Network. He is also involved in regional social movements and politics. He researches and writes about police violence, criminalization of the poor, social justice and social struggles, amongst others. His articles and video interviews are published in the Review of African Political Economy (ROAPE), Africa Is a Country (AIAC), Daraja Press, Verso Books, and others.  Mzalendo Wanjira Wanjiru is co-founder of Mathare Social Justice Center and a member of the social justice movement and organic intellectuals network.   Maureen (Mo) Kasuku is a feminist organiser and digital rights advocate based in Kenya. Her work is a dynamic exploration of the crossroads between feminism and technology. With a keen eye on the intricate interplay of gender equality, social justice, and technological advancement in grassroots communities. She is member of Ukombozi Library, Nairobi. And Cadre with the Revolutionary Socialist League.  listen intently. think critically. act accordingly.]]></itunes:summary><itunes:duration>6369</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/7da599a546ebd289d4565dd2364bc5c6.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>resistance &amp; resilience in Washington, DC a conversation w/ Maurice Jackson &amp; Josh Myers</title><link>https://www.spreaker.com/episode/resistance-resilience-in-washington-dc-a-conversation-w-maurice-jackson-josh-myers--66517495</link><description><![CDATA[Writing in ‘How music defines D.C.’s history of ‘resistance and resilience,’ according to historian Maurice Jackson’, Josh Myers, building on the thought of Fred Moten, opens with this: “the history of Blackness in D.C. is a testament to the fact that a sound can and did resist.   Myers article is derived from a conversation he had with Maurice Jackson where they explored his work titled, Rhythms of Resistance and Resilience: How Black Washingtonians Used Music and Sports in the Fight for Equality. In it, Maurice Jackson explores what he calls “Great Black Music” and sports in both the history of Washington, DC and the larger history of opposition to racism.  Rhythms of Resistance and Resilience is a portion of Jackson’s ongoing research into the people that have shaped Washington, D.C. And is a prequel to his larger work, Halfway to Freedom, forthcoming from Duke University Press. It is the research of research, the figurative rich soil that birthed this forthcoming work.   Jackson opens Rhythms of Resistance and Resilience with this line: “The ideas for this book were polyrhythmic, describing many circular currents” [1].   Polyrhythmic, indeed. Africana histories are an ocean of experiences that flow continuously across the known and unknown temporal lines that connect human history.   What also must be noted, is that it also takes one who is able to move up and down, in and out, above and below these rhythms, mapping, connecting, and reconnecting, unpacking, repacking the narratives, the experiences, the ideas, the words, the emotion in order that we can make sense of the past that has informed our present, yet open to the possibilities of the future.  Maurice Jackson is clearly one of these memory keepers and story tellers.   Today, you will hear the full conversation that informed Josh Myers article, ‘How music defines D.C.’s history of ‘resistance and resilience,’ according to historian Maurice Jackson’.   This conversation is based on Maurice Jackson’s recently published, Rhythms of Resistance and Resilience: How Black Washingtonians Used Music and Sports in the Fight for Equality.  Maurice Jackson is an Associate Professor who teaches in the History and African American Studies Departments and is an Affiliated Professor of Music (Jazz) at Georgetown University.   Before coming to academia, he worked as a longshoreman, shipyard rigger, construction worker and community organizer.   He is author of a range of peer-reviewed articles and book chapters as well as Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism; co-editor of African Americans and The Haitian Revolution: Selected Essays and Historical Documents; Quakers and their Allies in the Abolitionist Cause,1754-1808; and DC Jazz: Stories of Jazz Music in Washington, DC.   He has lectured in France, Turkey, Italy, Puerto Rico, Qatar, served on Georgetown University Slavery Working Group, and is a 2009 inductee into the Washington, D.C. Hall of Fame. He was appointed the Inaugural Chair of the DC Commission on African American Affairs (2013-16) where he presented “An Analysis of African American Employment, Population &amp; Housing Trends in Washington, D.C.” [2017].   He has completed Halfway to Freedom: The Struggles and Strivings of African American in Washington, DC to be released by Duke University Press soon.   His next projects will be We Knew No Other Way: The Many-Sided Struggle for Freedom and Black Radicalism: A Very Short Introduction.   Josh Myers, in addition to being part of the AWNP collective, is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  A central thread that guides all of this work is an approach to knowledge that takes seriously that peoples of African descent possess a deep sense of reality, a thought tradition that more than merely interprets what is around us but can transform and renew these spaces we inhabit—a world we would like to fundamentally change.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2111749197</guid><pubDate>Wed, 11 Jun 2025 22:27:35 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66517495/2111749197_africaworldnowproject_resistance_resilience_in_washington_dc_a_conversation_w_maurice_jackson_josh_myers.mp3" length="76986774" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Writing in ‘How music defines D.C.’s history of ‘resistance and resilience,’ according to historian Maurice Jackson’, Josh Myers, building on the thought of Fred Moten, opens with this: “the history of Blackness in D.C. is a testament to the fact that...</itunes:subtitle><itunes:summary><![CDATA[Writing in ‘How music defines D.C.’s history of ‘resistance and resilience,’ according to historian Maurice Jackson’, Josh Myers, building on the thought of Fred Moten, opens with this: “the history of Blackness in D.C. is a testament to the fact that a sound can and did resist.   Myers article is derived from a conversation he had with Maurice Jackson where they explored his work titled, Rhythms of Resistance and Resilience: How Black Washingtonians Used Music and Sports in the Fight for Equality. In it, Maurice Jackson explores what he calls “Great Black Music” and sports in both the history of Washington, DC and the larger history of opposition to racism.  Rhythms of Resistance and Resilience is a portion of Jackson’s ongoing research into the people that have shaped Washington, D.C. And is a prequel to his larger work, Halfway to Freedom, forthcoming from Duke University Press. It is the research of research, the figurative rich soil that birthed this forthcoming work.   Jackson opens Rhythms of Resistance and Resilience with this line: “The ideas for this book were polyrhythmic, describing many circular currents” [1].   Polyrhythmic, indeed. Africana histories are an ocean of experiences that flow continuously across the known and unknown temporal lines that connect human history.   What also must be noted, is that it also takes one who is able to move up and down, in and out, above and below these rhythms, mapping, connecting, and reconnecting, unpacking, repacking the narratives, the experiences, the ideas, the words, the emotion in order that we can make sense of the past that has informed our present, yet open to the possibilities of the future.  Maurice Jackson is clearly one of these memory keepers and story tellers.   Today, you will hear the full conversation that informed Josh Myers article, ‘How music defines D.C.’s history of ‘resistance and resilience,’ according to historian Maurice Jackson’.   This conversation is based on Maurice Jackson’s recently published, Rhythms of Resistance and Resilience: How Black Washingtonians Used Music and Sports in the Fight for Equality.  Maurice Jackson is an Associate Professor who teaches in the History and African American Studies Departments and is an Affiliated Professor of Music (Jazz) at Georgetown University.   Before coming to academia, he worked as a longshoreman, shipyard rigger, construction worker and community organizer.   He is author of a range of peer-reviewed articles and book chapters as well as Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism; co-editor of African Americans and The Haitian Revolution: Selected Essays and Historical Documents; Quakers and their Allies in the Abolitionist Cause,1754-1808; and DC Jazz: Stories of Jazz Music in Washington, DC.   He has lectured in France, Turkey, Italy, Puerto Rico, Qatar, served on Georgetown University Slavery Working Group, and is a 2009 inductee into the Washington, D.C. Hall of Fame. He was appointed the Inaugural Chair of the DC Commission on African American Affairs (2013-16) where he presented “An Analysis of African American Employment, Population &amp; Housing Trends in Washington, D.C.” [2017].   He has completed Halfway to Freedom: The Struggles and Strivings of African American in Washington, DC to be released by Duke University Press soon.   His next projects will be We Knew No Other Way: The Many-Sided Struggle for Freedom and Black Radicalism: A Very Short Introduction.   Josh Myers, in addition to being part of the AWNP collective, is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  A central thread that guides all of this work is an approach to knowledge that takes seriously that peoples of African descent possess a deep sense of reality, a thought tradition that more than merely interprets what is around us but can transform and renew these spaces we inhabit—a world we would like to fundamentally change.]]></itunes:summary><itunes:duration>3208</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/28055f39ba09b19d51d49f62a8875467.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Southern Worker Action Summit 2025</title><link>https://www.spreaker.com/episode/southern-worker-action-summit-2025--66486704</link><description><![CDATA[Southern Worker Action Summit 2025 by Africa World Now Project Collective]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2110654428</guid><pubDate>Tue, 10 Jun 2025 04:15:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66486704/2110654428_africaworldnowproject_southern_worker_action_summit_2025.mp3" length="38435094" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Southern Worker Action Summit 2025 by Africa World Now Project Collective</itunes:subtitle><itunes:summary><![CDATA[Southern Worker Action Summit 2025 by Africa World Now Project Collective]]></itunes:summary><itunes:duration>1602</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/ad085031336055639cd191025272bf33.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>dismantling the master's clock: on race, space &amp; time w/ Rasheedah Phillips</title><link>https://www.spreaker.com/episode/dismantling-the-master-s-clock-on-race-space-time-w-rasheedah-phillips--66321211</link><description><![CDATA[Notions of time and space are fundamental to orienting one’s place in various experiences.   Mapping time/understanding temporality allows us to coordinate ourselves on the map of human geography [shout out to John Henrik Clarke].   But what happens when we understand that time is colonized – a colonial construct – devised as a mechanism of capitalism that maximizes aggressive accumulation and deteriorating processes of human and natural resource extraction? A faint distortion, intentionally designed, to arrest the capacities of a people or peoples to see beyond the moment, limiting the collective capacity to envision a future, not only materially, but non-materially.   A process necessary to self-incarcerate our innate ability to map, coordinate, envision, and realize freedom.   It is here, Rasheedah Phillips adds more insight by asking, why do some processes—like aging, birth, and car crashes—occur in only one direction in time, when by the fundamental symmetry of the universe, we should experience time both forward and backward?  Our dominant perception of time owes more to Western history and social order than to a fact of nature. Phillips dives deeper into understanding and exploring Black and Afrodiasporic conceptions of time, where the past, present, and future interact in more numerous constellations.  Rasheedah Phillips unpacks the history of time and its legacy of racial oppression, from colonial exploration and the plantation system to the establishment of Daylight Savings. While simultaneously, highlighting how Black communities have long subverted space-time through such tools of resistance as Juneteenth, tenant organizing, ritual, and time travel.  Ultimately, Rasheedah Phillips is interested in the provocation that posits: What could Black liberation look like if the past were as changeable as the future?  Thinking deeply about the limited capacity of time as defined and redefined within the historical and material reality of capital, Dismantling the Masters Clock, fits into the long durée of revolutionary praxis, from marronage , self-emancipating Africans who utilized their ancient forms of knowledge of land, warfare, and foodways always with an eye on the undetermined future, freedom, to graffiti artists in Nairobi, merging afro-futuristic concepts with the natural world as way to invoke a radical imagination to redefine their current moment with the multiplicity of future moments.    Rasheedah writes, “this book ultimately posits that by decolonizing time – by breaking free from the master's clock that has been instrumental in sustaining systems of oppression – we can forge new pathways for liberation that are attuned to the realities, histories, and futures of Black communities. The act of reclaiming both time and nature of reality itself is a profound step toward manifesting temporalities where Black experiences and knowledges are centered” [23].]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2104046115</guid><pubDate>Thu, 29 May 2025 01:26:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66321211/2104046115_africaworldnowproject_dismantling_the_masters_clock_on_race_space_time_w_rasheedah_phillips.mp3" length="142307763" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Notions of time and space are fundamental to orienting one’s place in various experiences.   Mapping time/understanding temporality allows us to coordinate ourselves on the map of human geography [shout out to John Henrik Clarke].   But what happens...</itunes:subtitle><itunes:summary><![CDATA[Notions of time and space are fundamental to orienting one’s place in various experiences.   Mapping time/understanding temporality allows us to coordinate ourselves on the map of human geography [shout out to John Henrik Clarke].   But what happens when we understand that time is colonized – a colonial construct – devised as a mechanism of capitalism that maximizes aggressive accumulation and deteriorating processes of human and natural resource extraction? A faint distortion, intentionally designed, to arrest the capacities of a people or peoples to see beyond the moment, limiting the collective capacity to envision a future, not only materially, but non-materially.   A process necessary to self-incarcerate our innate ability to map, coordinate, envision, and realize freedom.   It is here, Rasheedah Phillips adds more insight by asking, why do some processes—like aging, birth, and car crashes—occur in only one direction in time, when by the fundamental symmetry of the universe, we should experience time both forward and backward?  Our dominant perception of time owes more to Western history and social order than to a fact of nature. Phillips dives deeper into understanding and exploring Black and Afrodiasporic conceptions of time, where the past, present, and future interact in more numerous constellations.  Rasheedah Phillips unpacks the history of time and its legacy of racial oppression, from colonial exploration and the plantation system to the establishment of Daylight Savings. While simultaneously, highlighting how Black communities have long subverted space-time through such tools of resistance as Juneteenth, tenant organizing, ritual, and time travel.  Ultimately, Rasheedah Phillips is interested in the provocation that posits: What could Black liberation look like if the past were as changeable as the future?  Thinking deeply about the limited capacity of time as defined and redefined within the historical and material reality of capital, Dismantling the Masters Clock, fits into the long durée of revolutionary praxis, from marronage , self-emancipating Africans who utilized their ancient forms of knowledge of land, warfare, and foodways always with an eye on the undetermined future, freedom, to graffiti artists in Nairobi, merging afro-futuristic concepts with the natural world as way to invoke a radical imagination to redefine their current moment with the multiplicity of future moments.    Rasheedah writes, “this book ultimately posits that by decolonizing time – by breaking free from the master's clock that has been instrumental in sustaining systems of oppression – we can forge new pathways for liberation that are attuned to the realities, histories, and futures of Black communities. The act of reclaiming both time and nature of reality itself is a profound step toward manifesting temporalities where Black experiences and knowledges are centered” [23].]]></itunes:summary><itunes:duration>3558</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/255a2c7f4ca135834c702b12ebf9594e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>On Frantz Fanon | w/ Lou Turner</title><link>https://www.spreaker.com/episode/on-frantz-fanon-w-lou-turner--66191375</link><description><![CDATA[Frantz Fanon wrote, you know the famous, often quoted but less applied dictate: “Each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it.”   What if we are to intentionally engage this thought by asking, are we on the edge of betraying our mission? Have we even discovered it? Moreover, what can we do to fulfill it?   How we go about engaging Fanon’s work gives rise to the corresponding need to reflect on what is urgent, usable, and instructive about his work – identifying the reason that his work matters and is of political consequence in the current moment.   There is a need to be more intentional and critical in identifying what ideas and/or concepts and frameworks Fanon offers us that are useful [no, necessary] to us, now?  In recognition of Fanon's 100th, we speak with Lou Turner.  Professor Lou Turner is Clinical Assistant Professor, Department of Urban and Regional Planning, University of Illinois Urbana-Champaign (UIUC), and former Academic Advisor for the Department of African American Studies, 2008-2017. Lou Turner was Research and Public Policy Director for Chicago South Side community organization Developing Communities Project (2000-2014). He is a board member of the African American Leadership &amp; Policy Institute. Turner is the Principal Investigator for Hal Baron Digital Archival, Research, and Publication Project at UIUC. A colleague of the late Hegelian-Marxist philosopher Raya Dunayevskaya, he has written extensively on Fanonian, Marxian and Hegelian dialectics. With Dr. Helen Neville, Lou Turner co-edited Frantz Fanon’s Psychotherapeutic Approaches to Clinical Work: Practicing Internationally with Marginalized Communities (2020). Lou Turner is coauthor of Frantz Fanon, Soweto and American Black Thought (1978; 1986), which circulated in the anti-apartheid underground of the Black Consciousness Movement in South Africa.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2099807922</guid><pubDate>Wed, 21 May 2025 19:44:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66191375/2099807922_africaworldnowproject_on_frantz_fanon_100th_w_lou_turner.mp3" length="224325363" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Frantz Fanon wrote, you know the famous, often quoted but less applied dictate: “Each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it.”   What if we are to intentionally engage this thought by asking, are we...</itunes:subtitle><itunes:summary><![CDATA[Frantz Fanon wrote, you know the famous, often quoted but less applied dictate: “Each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it.”   What if we are to intentionally engage this thought by asking, are we on the edge of betraying our mission? Have we even discovered it? Moreover, what can we do to fulfill it?   How we go about engaging Fanon’s work gives rise to the corresponding need to reflect on what is urgent, usable, and instructive about his work – identifying the reason that his work matters and is of political consequence in the current moment.   There is a need to be more intentional and critical in identifying what ideas and/or concepts and frameworks Fanon offers us that are useful [no, necessary] to us, now?  In recognition of Fanon's 100th, we speak with Lou Turner.  Professor Lou Turner is Clinical Assistant Professor, Department of Urban and Regional Planning, University of Illinois Urbana-Champaign (UIUC), and former Academic Advisor for the Department of African American Studies, 2008-2017. Lou Turner was Research and Public Policy Director for Chicago South Side community organization Developing Communities Project (2000-2014). He is a board member of the African American Leadership &amp; Policy Institute. Turner is the Principal Investigator for Hal Baron Digital Archival, Research, and Publication Project at UIUC. A colleague of the late Hegelian-Marxist philosopher Raya Dunayevskaya, he has written extensively on Fanonian, Marxian and Hegelian dialectics. With Dr. Helen Neville, Lou Turner co-edited Frantz Fanon’s Psychotherapeutic Approaches to Clinical Work: Practicing Internationally with Marginalized Communities (2020). Lou Turner is coauthor of Frantz Fanon, Soweto and American Black Thought (1978; 1986), which circulated in the anti-apartheid underground of the Black Consciousness Movement in South Africa.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></itunes:summary><itunes:duration>5609</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/613bb37f5469f69e13948298ef7eccbb.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>freedom summer | fascist winter w/ Felicia Denaud &amp; Josh Myers</title><link>https://www.spreaker.com/episode/freedom-summer-fascist-winter-w-felicia-denaud-josh-myers--65510588</link><description><![CDATA[“Every colonial nation carries the seeds of fascist temptation in its Bosom … There is no doubt in the minds of those who have lived through it that colonialism is one variety of fascism.”  Albert Memmi, The Colonizer and the Colonized  With the echoes of George Jackson, W. E. B. Du Bois, Cedric J. Robinson, Aimé Césaire, Angela Davis et al., Felicia Denaud &amp; Josh Myers meditate on the moment in crisis.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2075064296</guid><pubDate>Thu, 10 Apr 2025 04:09:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65510588/2075064296_africaworldnowproject_freedom_summer_fascist_winter_w_felicia_denaud_josh_myers.mp3" length="236300403" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>“Every colonial nation carries the seeds of fascist temptation in its Bosom … There is no doubt in the minds of those who have lived through it that colonialism is one variety of fascism.”  Albert Memmi, The Colonizer and the Colonized  With the...</itunes:subtitle><itunes:summary><![CDATA[“Every colonial nation carries the seeds of fascist temptation in its Bosom … There is no doubt in the minds of those who have lived through it that colonialism is one variety of fascism.”  Albert Memmi, The Colonizer and the Colonized  With the echoes of George Jackson, W. E. B. Du Bois, Cedric J. Robinson, Aimé Césaire, Angela Davis et al., Felicia Denaud &amp; Josh Myers meditate on the moment in crisis.]]></itunes:summary><itunes:duration>5908</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b6759236c07ed8a2ea08000b25afcb7c.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>reflections on autonomy, direct democracy &amp; marronage w/ Modibo Kadalie Pt. II</title><link>https://www.spreaker.com/episode/reflections-on-autonomy-direct-democracy-marronage-w-modibo-kadalie-pt-ii--64022960</link><description><![CDATA[What you will hear next is Pt II of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism.   Pt. II builds upon the autobiographical framework, Modibo outlined in Pt. I [so, do not forget to tap in].  This part of the conversation will explore, in more detail, Modibo’s experience in Detroit, paying attention to the efforts to develop a sharper analysis that can inform various movements more clearly, then and now.   Pt. IV will provide a few thoughts on moving forward.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2021442437</guid><pubDate>Tue, 28 Jan 2025 00:00:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64022960/2021442437_africaworldnowproject_reflections_on_autonomy_direct_democracy_marronage_w_modibo_kadalie_pt_ii.mp3" length="85149119" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>What you will hear next is Pt II of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism.   Pt. II builds upon the...</itunes:subtitle><itunes:summary><![CDATA[What you will hear next is Pt II of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism.   Pt. II builds upon the autobiographical framework, Modibo outlined in Pt. I [so, do not forget to tap in].  This part of the conversation will explore, in more detail, Modibo’s experience in Detroit, paying attention to the efforts to develop a sharper analysis that can inform various movements more clearly, then and now.   Pt. IV will provide a few thoughts on moving forward.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></itunes:summary><itunes:duration>3548</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/720ead0f9183c5f8d7da330d296f83c1.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>reflections on autonomy, direct democracy &amp; marronage w/ Modibo Kadalie Pt. III</title><link>https://www.spreaker.com/episode/reflections-on-autonomy-direct-democracy-marronage-w-modibo-kadalie-pt-iii--64024810</link><description><![CDATA[What you will hear next is Pt III of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism.   Pt. I + II builds upon the Modibo’s autobiographical framework [so, do not forget to tap in].  Pt. III will explore, in more detail, Modibo’s experience in Detroit, paying attention to the efforts to develop a sharper analysis that can inform various movements more clearly, then and now.   Pt. IV will provide a few thoughts on moving forward.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2021445729</guid><pubDate>Mon, 27 Jan 2025 00:00:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64024810/2021445729_africaworldnowproject_reflections_on_autonomy_direct_democracy_marronage_w_modibo_kadalie_pt_iii.mp3" length="141979443" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>What you will hear next is Pt III of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism.   Pt. I + II builds upon the...</itunes:subtitle><itunes:summary><![CDATA[What you will hear next is Pt III of a four (4) part series where we explore, autobiographically, the origins of Modibo Kadalie’s perspectives on direct democracy, autonomy, Black radical labor history, and Pan Africanism.   Pt. I + II builds upon the Modibo’s autobiographical framework [so, do not forget to tap in].  Pt. III will explore, in more detail, Modibo’s experience in Detroit, paying attention to the efforts to develop a sharper analysis that can inform various movements more clearly, then and now.   Pt. IV will provide a few thoughts on moving forward.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></itunes:summary><itunes:duration>3550</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6d2146a52cb9bce29a61b7b2bc50f11b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>reflections on autonomy, direct democracy &amp; marronage w/ Modibo Kadalie Pt. I</title><link>https://www.spreaker.com/episode/reflections-on-autonomy-direct-democracy-marronage-w-modibo-kadalie-pt-i--63740692</link><description><![CDATA[The idea of democracy and its attendant operative mechanism, democratic citizenship, specifically the right to belong, is often lauded as a gift of Greco-Roman sociopolitical thought and Western European and American cultural contributions to a specific conceptualization of what comes to be known, in academic discourse, ‘modernity.’   From this historico-cultural perspective, a concept was needed to determine what it means to be human and belong in a particular form of sociopolitical organization and economic logic.  However, moving beyond rhetoric and paying critical attention to the origins of this worldview, democratic citizenship—as expounded by the Athenians, the lauded form of sociopolitical organization that was intellectualized by an Athenian elite class—was conceptualized to exclude others.    The inclusion of ‘Others’ was seen as a negation of order and the rule of law.  After all, was it not Aristotle who invoked the notion of ius sanguinis (meaning ‘right of blood,’ or ‘by blood’) to be an exclusionary tool serving the interest of the dominant class?   This operative mechanism in the application of ‘democracy’ or democratic citizenship as formulated in this cultural worldview was/is structured in the fabric of political discourse we hear today.   What is clear in our current historical epoch, as Modibo Kadalie aptly points out, younger people “are convinced that the nation-state is not offering them a future. Newer generations of researchers are now beginning to look for evidence of community and collectivity” (Intimate Direct Democracy: Fort Mose, The Great Dismal Swamp and The Human Quest for Freedom: 153). A collectivity that lies in the very fabric of Africana forms of knowing and ways of being, fully articulated in the various forms of resistance such as those found throughout the Americas, expressed as maroon communities.  Dr. Modibo Kadalie is a social ecologist, movement intellectual and lifelong radical activist within the Civil Rights, Black Power and Pan-Africanist movements and the Founding Convener of the Autonomous Research Institute for Direct Democracy and Social Ecology (ARIDDSE).   He is the author of Pan-African Social Ecology: Speeches, Conversations and Essays (2019); Internationalism, Pan-Africanism and the Struggle of Social Classes (2000); Intimate Direct Democracy: Fort Mose, the Great Dismal Swamp, and the Human Quest for Freedom (2022) and a number of other articles.  During the 1960s, early and middle 1970’s, Modibo Kadalie was an active member of a number of radical formations. In the League of Revolutionary Black Workers (LRBW), he served as a member of the Central Staff and Chair of the People’s Action Committee in Highland Park, Michigan. In the International African Liberation Support Committee (ALSC), Kadalie was a founding member of the National Steering Committee. He chaired the Detroit local committee in 1972 and 1973 and then continued as a member of the expanded International Steering Committee as a representative from Atlanta, 1973-1975. Within this Sixth Pan-African Congress, he chaired the Southern Regional Organizing Committee from 1974-1975 and was also a member of both the North American Delegation and the North American Left Revolutionary Pan-African Caucus.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/2011860291</guid><pubDate>Sat, 18 Jan 2025 00:00:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63740692/2011860291_africaworldnowproject_reflections_on_autonomy_direct_democracy_marronage_w_modibo_kadalie_pt_i.mp3" length="87446483" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The idea of democracy and its attendant operative mechanism, democratic citizenship, specifically the right to belong, is often lauded as a gift of Greco-Roman sociopolitical thought and Western European and American cultural contributions to a...</itunes:subtitle><itunes:summary><![CDATA[The idea of democracy and its attendant operative mechanism, democratic citizenship, specifically the right to belong, is often lauded as a gift of Greco-Roman sociopolitical thought and Western European and American cultural contributions to a specific conceptualization of what comes to be known, in academic discourse, ‘modernity.’   From this historico-cultural perspective, a concept was needed to determine what it means to be human and belong in a particular form of sociopolitical organization and economic logic.  However, moving beyond rhetoric and paying critical attention to the origins of this worldview, democratic citizenship—as expounded by the Athenians, the lauded form of sociopolitical organization that was intellectualized by an Athenian elite class—was conceptualized to exclude others.    The inclusion of ‘Others’ was seen as a negation of order and the rule of law.  After all, was it not Aristotle who invoked the notion of ius sanguinis (meaning ‘right of blood,’ or ‘by blood’) to be an exclusionary tool serving the interest of the dominant class?   This operative mechanism in the application of ‘democracy’ or democratic citizenship as formulated in this cultural worldview was/is structured in the fabric of political discourse we hear today.   What is clear in our current historical epoch, as Modibo Kadalie aptly points out, younger people “are convinced that the nation-state is not offering them a future. Newer generations of researchers are now beginning to look for evidence of community and collectivity” (Intimate Direct Democracy: Fort Mose, The Great Dismal Swamp and The Human Quest for Freedom: 153). A collectivity that lies in the very fabric of Africana forms of knowing and ways of being, fully articulated in the various forms of resistance such as those found throughout the Americas, expressed as maroon communities.  Dr. Modibo Kadalie is a social ecologist, movement intellectual and lifelong radical activist within the Civil Rights, Black Power and Pan-Africanist movements and the Founding Convener of the Autonomous Research Institute for Direct Democracy and Social Ecology (ARIDDSE).   He is the author of Pan-African Social Ecology: Speeches, Conversations and Essays (2019); Internationalism, Pan-Africanism and the Struggle of Social Classes (2000); Intimate Direct Democracy: Fort Mose, the Great Dismal Swamp, and the Human Quest for Freedom (2022) and a number of other articles.  During the 1960s, early and middle 1970’s, Modibo Kadalie was an active member of a number of radical formations. In the League of Revolutionary Black Workers (LRBW), he served as a member of the Central Staff and Chair of the People’s Action Committee in Highland Park, Michigan. In the International African Liberation Support Committee (ALSC), Kadalie was a founding member of the National Steering Committee. He chaired the Detroit local committee in 1972 and 1973 and then continued as a member of the expanded International Steering Committee as a representative from Atlanta, 1973-1975. Within this Sixth Pan-African Congress, he chaired the Southern Regional Organizing Committee from 1974-1975 and was also a member of both the North American Delegation and the North American Left Revolutionary Pan-African Caucus.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  listen intently. think critically. act accordingly.]]></itunes:summary><itunes:duration>3644</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0f845cc3305286e7c171cda7f6250c17.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Kamau Rashid on Jacob H. Carruthers &amp; an restoration of an african worldview</title><link>https://www.spreaker.com/episode/kamau-rashid-on-jacob-h-carruthers-an-restoration-of-an-african-worldview--62833562</link><description><![CDATA[In the introduction of his recently published, Jacob H Carruthers and the Restoration of An African Worldview: Finding Our Way through the Desert, Kamau Rashid [2024] posits that:   “One of the central concerns evident in the scholarship of Jacob H. Carruthers was the intellectual foundations of the modern world. Although he acknowledged the importance of studying systems of oppression, he argued that such structures rested upon the foundation of Western thought, forms of knowledge that facilitated the formation of our most current systems of domination. In addition, these forms of knowledge also serve the primary function to maintain a particular world order as their application is constantly being refined and reinforced through false ideas about reality [Rashid, 2024; Carruthers, 1972/1999].   Carruthers work is occupied by a fundamental question that asks: how can African people who hope to free themselves from these structural and reinforcing mechanisms of domination do so when their conceptions of reality are constantly measured and derived from these very same ways of knowing that support these mechanisms of domination?  Kamau Rashid, thinking with Carruthers, writes further that “knowledge, its production, legitimization, and transmission are shaped by the power relations of a society and through this, society’s institutions, therefore “the elite members of the politically dominant culture strategically impose their knowledge and worldview priorities” in a way that legitimizes their authority through these institutions [Rashid, 2024; Shujaa, 2003, 18].   Accordingly, there is little room for debate when it is argued that “schooling in the United States is a principal instrument of this hegemony.” “It is a process that does not typically privilege critical thought and action, but instead encourages conformity to hegemony, rewards apathy to the status quo, and punishes agency with regard to ideation or advocacy for revolutionary social change. From this perspective, it is with no surprise then, that “the operationalization of schooling is little more than a means for sustaining the legitimacy for a specific form of sociopolitical and economic order [Rashid, 2024].]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1962466475</guid><pubDate>Wed, 20 Nov 2024 03:38:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62833562/1962466475_africaworldnowproject_kamau_rashid_on_jacob_h_carruthers_an_restoration_of_an_african_worldview.mp3" length="89694457" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In the introduction of his recently published, Jacob H Carruthers and the Restoration of An African Worldview: Finding Our Way through the Desert, Kamau Rashid [2024] posits that:   “One of the central concerns evident in the scholarship of Jacob H....</itunes:subtitle><itunes:summary><![CDATA[In the introduction of his recently published, Jacob H Carruthers and the Restoration of An African Worldview: Finding Our Way through the Desert, Kamau Rashid [2024] posits that:   “One of the central concerns evident in the scholarship of Jacob H. Carruthers was the intellectual foundations of the modern world. Although he acknowledged the importance of studying systems of oppression, he argued that such structures rested upon the foundation of Western thought, forms of knowledge that facilitated the formation of our most current systems of domination. In addition, these forms of knowledge also serve the primary function to maintain a particular world order as their application is constantly being refined and reinforced through false ideas about reality [Rashid, 2024; Carruthers, 1972/1999].   Carruthers work is occupied by a fundamental question that asks: how can African people who hope to free themselves from these structural and reinforcing mechanisms of domination do so when their conceptions of reality are constantly measured and derived from these very same ways of knowing that support these mechanisms of domination?  Kamau Rashid, thinking with Carruthers, writes further that “knowledge, its production, legitimization, and transmission are shaped by the power relations of a society and through this, society’s institutions, therefore “the elite members of the politically dominant culture strategically impose their knowledge and worldview priorities” in a way that legitimizes their authority through these institutions [Rashid, 2024; Shujaa, 2003, 18].   Accordingly, there is little room for debate when it is argued that “schooling in the United States is a principal instrument of this hegemony.” “It is a process that does not typically privilege critical thought and action, but instead encourages conformity to hegemony, rewards apathy to the status quo, and punishes agency with regard to ideation or advocacy for revolutionary social change. From this perspective, it is with no surprise then, that “the operationalization of schooling is little more than a means for sustaining the legitimacy for a specific form of sociopolitical and economic order [Rashid, 2024].]]></itunes:summary><itunes:duration>5606</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/03e3c01416d4416110a1ec382d29898a.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>land food &amp; freedom w/ Georie Bryant</title><link>https://www.spreaker.com/episode/land-food-freedom-w-georie-bryant--62017491</link><description><![CDATA[The collectively generative nature inherent in the interdependent relationship between technology, the communal means of production and distribution and innovative physical and creative intellectual work is distracted and co/opted by the need to extract the value of this relationship as structured from the capitalist logic of labor. The sole purpose of this is to maintain an aggressive and exclusionary accumulation of capital in the hands of a few.  The creative and inquisitive nature of human social and cultural capacities feed the extractive forces of capitalism. The necessity to disembody knowledge production and sever the symbiotic relationship between all sentient beings from nature and the universe is a muti-complex process of maintaining the supremacist ethic that organizes current political and economic relations.   This fact, in its most theoretical and practical form, permeates the very cultural fabric of the dominant expression of global dis/order.  In short, capitalism is the form that functions to create life itself, therefore work is re/defined as labor in order to extract its value in all forms, not for communal benefit but the aggressive and exclusionary aggregation of capital through intentionally violent processes.  What are the material and intellectual contractions that indigenous African and African Diasporan communities must contend with in order to reconcile the social realities produced by capitalist logic today? At present, the dominant discourses of this reconciliation are centered around inherently detrimental practices, i.e., capitalism with a Blackface, the reproduction of the logic of  private property as foundation to capital accumulation, etc.   Where do we re/turn to find a path toward freedom as move down the road to liberation? Where do we find a platform or practice to reintegrate with our collective selves?   It can be, and in the conversation with Georie Bryant you will hear next, found figuratively and literally with our hands in the soil.   A re/connection with the Earth itself. In a material and non-material synthesis of struggle and building.   The conversation you will hear next is a de/linking of capitalist logic of land as private property, food as African indigenous knowledge practices, and cooperatives outside of capitalist interpretations.  In short, we explore African indigenous relationships with land and food, as inherited throughout the African world as means to freedom.   Georie Bryant is a community organizer, chef, and agriculturalist native to Durham, N.C. Working both through his organization SymBodied and in collaboration with other organizations in the region, Georie seeks to address issues of historical and contemporary oppression, particularly those centered around food insecurity, cultural erasure and appropriation.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think critically. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1918952417</guid><pubDate>Wed, 18 Sep 2024 20:38:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62017491/1918952417_africaworldnowproject_land_food_freedom_w_georie_bryant.mp3" length="226739763" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The collectively generative nature inherent in the interdependent relationship between technology, the communal means of production and distribution and innovative physical and creative intellectual work is distracted and co/opted by the need to...</itunes:subtitle><itunes:summary><![CDATA[The collectively generative nature inherent in the interdependent relationship between technology, the communal means of production and distribution and innovative physical and creative intellectual work is distracted and co/opted by the need to extract the value of this relationship as structured from the capitalist logic of labor. The sole purpose of this is to maintain an aggressive and exclusionary accumulation of capital in the hands of a few.  The creative and inquisitive nature of human social and cultural capacities feed the extractive forces of capitalism. The necessity to disembody knowledge production and sever the symbiotic relationship between all sentient beings from nature and the universe is a muti-complex process of maintaining the supremacist ethic that organizes current political and economic relations.   This fact, in its most theoretical and practical form, permeates the very cultural fabric of the dominant expression of global dis/order.  In short, capitalism is the form that functions to create life itself, therefore work is re/defined as labor in order to extract its value in all forms, not for communal benefit but the aggressive and exclusionary aggregation of capital through intentionally violent processes.  What are the material and intellectual contractions that indigenous African and African Diasporan communities must contend with in order to reconcile the social realities produced by capitalist logic today? At present, the dominant discourses of this reconciliation are centered around inherently detrimental practices, i.e., capitalism with a Blackface, the reproduction of the logic of  private property as foundation to capital accumulation, etc.   Where do we re/turn to find a path toward freedom as move down the road to liberation? Where do we find a platform or practice to reintegrate with our collective selves?   It can be, and in the conversation with Georie Bryant you will hear next, found figuratively and literally with our hands in the soil.   A re/connection with the Earth itself. In a material and non-material synthesis of struggle and building.   The conversation you will hear next is a de/linking of capitalist logic of land as private property, food as African indigenous knowledge practices, and cooperatives outside of capitalist interpretations.  In short, we explore African indigenous relationships with land and food, as inherited throughout the African world as means to freedom.   Georie Bryant is a community organizer, chef, and agriculturalist native to Durham, N.C. Working both through his organization SymBodied and in collaboration with other organizations in the region, Georie seeks to address issues of historical and contemporary oppression, particularly those centered around food insecurity, cultural erasure and appropriation.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think critically. Act accordingly.]]></itunes:summary><itunes:duration>5669</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/a1637d4b5d5545670c64abcef9dcc325.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>ADIFF DC Aug. 2, 2024 on Latino Media Collective @ WPFW</title><link>https://www.spreaker.com/episode/adiff-dc-aug-2-2024-on-latino-media-collective-wpfw--61153333</link><description><![CDATA[ADIFF DC Aug. 2, 2024 on Latino Media Collective @ WPFW  ADIFF DC 2024 film NEGRITA is featured on WPFW'S Latino Media Collective. Guests include  Magdalena Albizu the director and producer of NEGRITA and Eddie Bailey producer and editor of NEGRITA and CEO of the Savoy Media Group.     NEGRITA is a documentary about the Afro-Latina identity and experience in the United States. In their own words, empowered, self-affirming educated Afro-Latinas, located around the United States, share their experiences of living with a changing, often contested identity in a racialized society and how it affects their personal and professional lives.  Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into Latino Media Collective live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Fridays from 1:00 to 2:00PM (U.S. Eastern).]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1904042696</guid><pubDate>Mon, 26 Aug 2024 04:00:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61153333/1904042696_africaworldnowproject_adiff_dc_aug_2_2024_on_latino_media_collective_wpfw.mp3" length="71448961" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>ADIFF DC Aug. 2, 2024 on Latino Media Collective @ WPFW  ADIFF DC 2024 film NEGRITA is featured on WPFW'S Latino Media Collective. Guests include  Magdalena Albizu the director and producer of NEGRITA and Eddie Bailey producer and editor of NEGRITA...</itunes:subtitle><itunes:summary><![CDATA[ADIFF DC Aug. 2, 2024 on Latino Media Collective @ WPFW  ADIFF DC 2024 film NEGRITA is featured on WPFW'S Latino Media Collective. Guests include  Magdalena Albizu the director and producer of NEGRITA and Eddie Bailey producer and editor of NEGRITA and CEO of the Savoy Media Group.     NEGRITA is a documentary about the Afro-Latina identity and experience in the United States. In their own words, empowered, self-affirming educated Afro-Latinas, located around the United States, share their experiences of living with a changing, often contested identity in a racialized society and how it affects their personal and professional lives.  Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into Latino Media Collective live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Fridays from 1:00 to 2:00PM (U.S. Eastern).]]></itunes:summary><itunes:duration>2982</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/07f92a17b95ae0408a46cc660ce9999e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>ADIFF DC Aug. 1, 2024 on #UMustLearn @ WPFW</title><link>https://www.spreaker.com/episode/adiff-dc-aug-1-2024-on-umustlearn-wpfw--61153332</link><description><![CDATA[ADIFF DC Aug. 1, 2024 on #UMustLearn @ WPFW  ADIFF DC 2024 film ONE PERSON, ONE VOTE? is featured on WPFW'S We The People guest Maximina Juson the director of ONE PERSON, ONE VOTE?     ONE PERSON, ONE VOTE?--Throughout American history, the Electoral College has dramatically impacted American politics and society, particularly with respect to vote erasure of the minority party vote. Featuring commentary by scholars Dr. Jelani Cobb, Dr. Carol Anderson, and Dr. Paul Finkelman, cameo performances by Kelly McCreary, Boise Holmes, Tyee Tilghman, Veralyn Jones, Peter Jerrod Macon and stunning animation by Pierre Bennu.   Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into #UMustLearn live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Thursdays from 6:00 to 7:00PM (U.S. Eastern).]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1904040335</guid><pubDate>Mon, 26 Aug 2024 03:52:39 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61153332/1904040335_africaworldnowproject_adiff_dc_aug_1_2024_on_umustlearn_wpfw.mp3" length="29711639" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>ADIFF DC Aug. 1, 2024 on #UMustLearn @ WPFW  ADIFF DC 2024 film ONE PERSON, ONE VOTE? is featured on WPFW'S We The People guest Maximina Juson the director of ONE PERSON, ONE VOTE?     ONE PERSON, ONE VOTE?--Throughout American history, the Electoral...</itunes:subtitle><itunes:summary><![CDATA[ADIFF DC Aug. 1, 2024 on #UMustLearn @ WPFW  ADIFF DC 2024 film ONE PERSON, ONE VOTE? is featured on WPFW'S We The People guest Maximina Juson the director of ONE PERSON, ONE VOTE?     ONE PERSON, ONE VOTE?--Throughout American history, the Electoral College has dramatically impacted American politics and society, particularly with respect to vote erasure of the minority party vote. Featuring commentary by scholars Dr. Jelani Cobb, Dr. Carol Anderson, and Dr. Paul Finkelman, cameo performances by Kelly McCreary, Boise Holmes, Tyee Tilghman, Veralyn Jones, Peter Jerrod Macon and stunning animation by Pierre Bennu.   Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into #UMustLearn live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Thursdays from 6:00 to 7:00PM (U.S. Eastern).]]></itunes:summary><itunes:duration>1240</itunes:duration><itunes:keywords>umustlearn</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/a73d4d13493b32dbad97b8e2b6d98ff4.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>ADIFF DC Jul. 31, 2024 on We The People @ WPFW</title><link>https://www.spreaker.com/episode/adiff-dc-jul-31-2024-on-we-the-people-wpfw--61153334</link><description><![CDATA[ADIFF DC Jul. 31, 2024 on We The People @ WPFW  ADIFF DC 2024 film THE WALL STREET BOY, KIPKEMBOI is featured on WPFW'S We The People.  Guests include Charles Uwagbai the director of THE WALL STREET BOY, KIPKEMBOI and Diarah N'Dow Spech Co-Founder and Co-Director of African Diaspora International Film Festival.     THE WALL STREET BOY, KIPKEMBOI--With his life in jeopardy and jail almost a certainty, one question remains, how could a farm boy bring down the global financial system and how far is the international world order willing to go to silence his story?  The Wall Street Boy, Kipkemboi tells the story of a young math genius from rural Kenya who uses his understanding of patterns in nature to develop a successful stock market algorithm. His remarkable success from a makeshift setup in his village draws attention from international financiers and local authorities, forcing him and his girlfriend Chepchirchir to flee.  “The Wall Street Boy, Kipkemboi has a strong socially conscious subtext as the village youth becomes a political prisoner. If redistribution of wealth to the least of these among us is a socialist principle, suffice it to say that “Kipkemboi” cleverly achieves this – but through exploiting the capitalist system. The film also is very positive about the role of women as strong equals. Not only is Kipkemboi’s mother supportive, but Chipchirchir is no mere cheerleader. She does more than inspire Kipkemboi; she drives their getaway vehicle and this village lass has dreams of her own, aspiring to become an attorney. Watching the romance of the appealing leads blossom is also beguiling." ~ Ed Rampell, The Progressive Populist   Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into We The People live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Wednesdays from 11:00AM to 12:00PM (U.S. Eastern).]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1904037443</guid><pubDate>Mon, 26 Aug 2024 03:44:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61153334/1904037443_africaworldnowproject_adiff_dc_jul_31_2024_on_we_the_people_wpfw.mp3" length="70132724" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>ADIFF DC Jul. 31, 2024 on We The People @ WPFW  ADIFF DC 2024 film THE WALL STREET BOY, KIPKEMBOI is featured on WPFW'S We The People.  Guests include Charles Uwagbai the director of THE WALL STREET BOY, KIPKEMBOI and Diarah N'Dow Spech Co-Founder and...</itunes:subtitle><itunes:summary><![CDATA[ADIFF DC Jul. 31, 2024 on We The People @ WPFW  ADIFF DC 2024 film THE WALL STREET BOY, KIPKEMBOI is featured on WPFW'S We The People.  Guests include Charles Uwagbai the director of THE WALL STREET BOY, KIPKEMBOI and Diarah N'Dow Spech Co-Founder and Co-Director of African Diaspora International Film Festival.     THE WALL STREET BOY, KIPKEMBOI--With his life in jeopardy and jail almost a certainty, one question remains, how could a farm boy bring down the global financial system and how far is the international world order willing to go to silence his story?  The Wall Street Boy, Kipkemboi tells the story of a young math genius from rural Kenya who uses his understanding of patterns in nature to develop a successful stock market algorithm. His remarkable success from a makeshift setup in his village draws attention from international financiers and local authorities, forcing him and his girlfriend Chepchirchir to flee.  “The Wall Street Boy, Kipkemboi has a strong socially conscious subtext as the village youth becomes a political prisoner. If redistribution of wealth to the least of these among us is a socialist principle, suffice it to say that “Kipkemboi” cleverly achieves this – but through exploiting the capitalist system. The film also is very positive about the role of women as strong equals. Not only is Kipkemboi’s mother supportive, but Chipchirchir is no mere cheerleader. She does more than inspire Kipkemboi; she drives their getaway vehicle and this village lass has dreams of her own, aspiring to become an attorney. Watching the romance of the appealing leads blossom is also beguiling." ~ Ed Rampell, The Progressive Populist   Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into We The People live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Wednesdays from 11:00AM to 12:00PM (U.S. Eastern).]]></itunes:summary><itunes:duration>2927</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/2185b2aafafd14fc27ddc6ac469f9618.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>ADIFF DC Jul. 30, 2024 on Voices with Vision @ WPFW</title><link>https://www.spreaker.com/episode/adiff-dc-jul-30-2024-on-voices-with-vision-wpfw--61153335</link><description><![CDATA[ADIFF DC Jul. 30, 2024 on Voices with Vision @ WPFW  ADIFF DC 2024 film CLAUDE MCKAY: HARLEM TO MARSEILLE is featured on WPFW'S Voices with Vision.  Guests include Matthieu Verdeil the director of CLAUDE MCKAY: HARLEM TO MARSEILLE and Diarah N'Dow Spech Co-Founder and Co-Director of African Diaspora International Film Festival.     CLAUDE MCKAY: HARLEM TO MARSEILLE--Rebellious figure of the Harlem Renaissance, precursor of literature and of the black cause, this unclassifiable author wandered for more than 10 years in Europe, frequenting the artistic and political avant-gardes.   Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into Voices with Vision live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Tuesdays from 9:00 to 10:00AM (U.S. Eastern).]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1904033723</guid><pubDate>Mon, 26 Aug 2024 03:33:37 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61153335/1904033723_africaworldnowproject_adiff_dc_jul_30_2024_on_voices_with_vision_wpfw.mp3" length="49364925" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>ADIFF DC Jul. 30, 2024 on Voices with Vision @ WPFW  ADIFF DC 2024 film CLAUDE MCKAY: HARLEM TO MARSEILLE is featured on WPFW'S Voices with Vision.  Guests include Matthieu Verdeil the director of CLAUDE MCKAY: HARLEM TO MARSEILLE and Diarah N'Dow...</itunes:subtitle><itunes:summary><![CDATA[ADIFF DC Jul. 30, 2024 on Voices with Vision @ WPFW  ADIFF DC 2024 film CLAUDE MCKAY: HARLEM TO MARSEILLE is featured on WPFW'S Voices with Vision.  Guests include Matthieu Verdeil the director of CLAUDE MCKAY: HARLEM TO MARSEILLE and Diarah N'Dow Spech Co-Founder and Co-Director of African Diaspora International Film Festival.     CLAUDE MCKAY: HARLEM TO MARSEILLE--Rebellious figure of the Harlem Renaissance, precursor of literature and of the black cause, this unclassifiable author wandered for more than 10 years in Europe, frequenting the artistic and political avant-gardes.   Originally broadcast on WPFW 89.3FM, Washington, DC. Tune into Voices with Vision live on WPFW 89.3 FM in the Washington, DC Metropolitan area or visit www.wpfwfm.org on Tuesdays from 9:00 to 10:00AM (U.S. Eastern).]]></itunes:summary><itunes:duration>2060</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/5bec5a74c69904eb1ff892b7319a9a32.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>echoes of FESTAC '77 w/ Bro Abdul Alkalimat</title><link>https://www.spreaker.com/episode/echoes-of-festac-77-w-bro-abdul-alkalimat--60953695</link><description><![CDATA[The use of forum, colloquium, and festivals to center African/a intellectual creative cultural production flows rhythmically alongside the long tradition of Pan-African tendencies.   This historical continuity and our duty to move within its legacy is a project that the International Colloquium at the International Black Theatre Festival, that we [AWNP collective] have the pleasure to coordinate, is the explicit dictum that guides it creation. Furthering our work in this Pan-African genealogy is intentional.   Our theme this year was titled: ‘Echoes of FESTAC ’77’.  The primary objectives of FESTAC ’77 was to “provide a forum for the focusing of attention on the enormous richness and diversity of African contributions to world culture and the ‘opportunity for recounting the achievements of [their] ancestors’ (quoted from Lt.-General Olusegun Obasanjo, Head of the Federal Military Government and Patron of FESTAC, in Africa, No. 65 [January 1977], p. 6 FESTAC).”   For the 2024 iteration of the international colloquium, as we continue think deeply about form and function and its relationship to critical consciousness formation and radical practice in the use of the arts to map and proliferate Black/African sociopolitical and cultural life, we had the pleasure of being in dialogue with Dr. Abdul Alkalimat, who was at FESTAC ’77 [for more, visit https://www.alkalimat.org/festac/].    In fact, you will hear his presentation given at FESTAC ’77 in this program.   As part of a consortium of cultural workers, intellectuals, activists/organizers, Dr. Alkalimat along with Dr. Ron Walters, Dr. Maulana Karenga, and a host of others took part in the colloquium.   Dr. Abdul Alkalimat is one of the founders of Black Studies and Professor Emeritus at the University of Illinois at Urbana Champaign. A lifelong scholar/organizer with a PhD from the University of Chicago, he has lectured, taught, and directed academic programs across the U.S., the Caribbean, Africa, Europe, and China.  I would be remiss to not highlight that along with Dr. Alkalimat, we were joined by artists and cultural scholars from Nova Scotia, Canada, where they explored the continuities in the histories of people of African descent in Canada.   We had the pleasure to be in conversation with Walter Borden as he presented: The Last Epistle of Tightrope Time, a powerful autobiographical play and the story of Walter Borden’s life, his life’s work, and his letter to the world. An artist and cultural worker, Mr. Borden is an internationally acclaimed and nationally honoured African/Indigenous actor and activist born in New Glasgow, Nova Scotia. His activism spans six decades while his professional acting career is in its 54th year. He has performed throughout Canada, Europe and the United States.  We look to bring you his thoughts and meditations in the coming programs on Africa World Now Project.  As you prepare to engage this program … we share this meditation we hope will guide you as you share your time and energy with us …  The universe of thought and ideas are the playground of Africana creativity. Black life lives on the fulcrum of the seen and unseen, constantly merging theory and practice … Effortlessly creating, recreating – through radical acts of remembering moving in and out of the deep well of Africana ways of being and forms of knowing, this is the essence of Black cultural production, the production of life itself.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think critically. Act accordingly.   Link to paper: https://drive.google.com/file/d/1h_NFkkpy8dSySP6PtmqjBF5aM-3aTM8m/view?usp=sharing]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1891854297</guid><pubDate>Thu, 08 Aug 2024 04:03:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60953695/1891854297_africaworldnowproject_echoes_of_festac_77_w_bro_abdul_alkalimat.mp3" length="154271283" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The use of forum, colloquium, and festivals to center African/a intellectual creative cultural production flows rhythmically alongside the long tradition of Pan-African tendencies.   This historical continuity and our duty to move within its legacy is...</itunes:subtitle><itunes:summary><![CDATA[The use of forum, colloquium, and festivals to center African/a intellectual creative cultural production flows rhythmically alongside the long tradition of Pan-African tendencies.   This historical continuity and our duty to move within its legacy is a project that the International Colloquium at the International Black Theatre Festival, that we [AWNP collective] have the pleasure to coordinate, is the explicit dictum that guides it creation. Furthering our work in this Pan-African genealogy is intentional.   Our theme this year was titled: ‘Echoes of FESTAC ’77’.  The primary objectives of FESTAC ’77 was to “provide a forum for the focusing of attention on the enormous richness and diversity of African contributions to world culture and the ‘opportunity for recounting the achievements of [their] ancestors’ (quoted from Lt.-General Olusegun Obasanjo, Head of the Federal Military Government and Patron of FESTAC, in Africa, No. 65 [January 1977], p. 6 FESTAC).”   For the 2024 iteration of the international colloquium, as we continue think deeply about form and function and its relationship to critical consciousness formation and radical practice in the use of the arts to map and proliferate Black/African sociopolitical and cultural life, we had the pleasure of being in dialogue with Dr. Abdul Alkalimat, who was at FESTAC ’77 [for more, visit https://www.alkalimat.org/festac/].    In fact, you will hear his presentation given at FESTAC ’77 in this program.   As part of a consortium of cultural workers, intellectuals, activists/organizers, Dr. Alkalimat along with Dr. Ron Walters, Dr. Maulana Karenga, and a host of others took part in the colloquium.   Dr. Abdul Alkalimat is one of the founders of Black Studies and Professor Emeritus at the University of Illinois at Urbana Champaign. A lifelong scholar/organizer with a PhD from the University of Chicago, he has lectured, taught, and directed academic programs across the U.S., the Caribbean, Africa, Europe, and China.  I would be remiss to not highlight that along with Dr. Alkalimat, we were joined by artists and cultural scholars from Nova Scotia, Canada, where they explored the continuities in the histories of people of African descent in Canada.   We had the pleasure to be in conversation with Walter Borden as he presented: The Last Epistle of Tightrope Time, a powerful autobiographical play and the story of Walter Borden’s life, his life’s work, and his letter to the world. An artist and cultural worker, Mr. Borden is an internationally acclaimed and nationally honoured African/Indigenous actor and activist born in New Glasgow, Nova Scotia. His activism spans six decades while his professional acting career is in its 54th year. He has performed throughout Canada, Europe and the United States.  We look to bring you his thoughts and meditations in the coming programs on Africa World Now Project.  As you prepare to engage this program … we share this meditation we hope will guide you as you share your time and energy with us …  The universe of thought and ideas are the playground of Africana creativity. Black life lives on the fulcrum of the seen and unseen, constantly merging theory and practice … Effortlessly creating, recreating – through radical acts of remembering moving in and out of the deep well of Africana ways of being and forms of knowing, this is the essence of Black cultural production, the production of life itself.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think critically. Act accordingly.   Link to paper: https://drive.google.com/file/d/1h_NFkkpy8dSySP6PtmqjBF5aM-3aTM8m/view?usp=sharing]]></itunes:summary><itunes:duration>3857</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/788a17e3371f8d4c3ad42630f8dc148d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the political praxis of Jamil Abdullah al-Amin</title><link>https://www.spreaker.com/episode/the-political-praxis-of-jamil-abdullah-al-amin--60794034</link><description><![CDATA[On August 31, 1967, several thousand delegates gathered at the Palmer House Hotel in Chicago for the opening rally of the National Conference for New Politics (NCNP) convention.  This event was an ambitious attempt to develop a broad coalition of over 200 different organizations, that included the Southern Christian Leadership Conference (SCLC), Students for a Democratic Society, the Socialist Workers Party, and the National Committee for a Sane Nuclear Policy.   According to Arun Kundnani [2023] in ‘The New Malcolm X’: Who was Jamil Al-Amin – The Forgotten Radical of the Civil Rights Movement?, “On the opening night, Dr. King outlined an anti-capitalist politics that had become essential to his worldview.” This, of course, has been erased from dominant discourses on Dr. King.   For King: “Capitalism was built on the exploitation and suffering of Black slaves and continues to thrive on the exploitation of the poor – both Black and white, both here and abroad.” The only solution: “a radical redistribution of political and economic power” (Kundnani, 2023).    Another key point to highlight was that there was talk at the convention of running King as an independent candidate of the Left in the following year’s presidential elections.”   Despite the prominent role of King and SCLC, the leading Black organization at the NCNP convention was the Student Nonviolent Coordinating Committee (SNCC), chaired by Jamil al-Amin, then known as H. Rap Brown.  Born in Baton Rouge, Louisiana, Jamil al-Amin worked with the civil rights movement in Alabama and Mississippi in the mid-1960s. He was only twenty-three years old when he was elected SNCC’s national chair, four months before the NCNP convention. As he traveled the US that summer, federal agents and informants constantly tailed him. In the month and a half before arriving in Chicago, he had been shot in the face with buckshot by a deputy sheriff and arrested twice, on incitement to arson and riot in Maryland (a state attorney later admitted to fabricating the charges) and on firearms charges in Louisiana (these were voided on appeal when it emerged that the judge had announced at the state’s Bar Association convention before the trial that “I’m going to get that ni**er”).  A few days before the NCNP convention, FBI director J. Edgar Hoover sent a memo to all the bureau’s field offices, instructing them to establish new, secret “counter-intelligence endeavors,” to “expose, disrupt, misdirect, discredit, or otherwise neutralize the activities of black nationalist, hate-type organizations and groupings.”  Arun Kundnani is a writer interested in race, Islamophobia, surveillance, political violence, and radicalism.  Born in London, he moved to New York in 2010 and now lives in Philadelphia.   Kundnani is the author of What is Antiracism? ([published by Verso Books, 2023), The Muslims are Coming! (Verso Books, 2014) and The End of Tolerance (published by Pluto Press, 2007), which was selected as a New Statesman book of the year.   He has written for the Nation, the Guardian, the Washington Post, Vice, and The Intercept to name a few outlets.    Educated at Cambridge University, he holds a PhD from London Metropolitan University.   He has been a scholar-in-residence at the Schomburg Center for Research in Black Culture and a former editor of the Race &amp; Class, the quarterly journal of the Institute of Race Relations in London.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think critically. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1880019645</guid><pubDate>Wed, 24 Jul 2024 21:21:57 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60794034/1880019645_africaworldnowproject_the_political_praxis_of_jamil_abdullah_al_amin.mp3" length="261021363" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>On August 31, 1967, several thousand delegates gathered at the Palmer House Hotel in Chicago for the opening rally of the National Conference for New Politics (NCNP) convention.  This event was an ambitious attempt to develop a broad coalition of over...</itunes:subtitle><itunes:summary><![CDATA[On August 31, 1967, several thousand delegates gathered at the Palmer House Hotel in Chicago for the opening rally of the National Conference for New Politics (NCNP) convention.  This event was an ambitious attempt to develop a broad coalition of over 200 different organizations, that included the Southern Christian Leadership Conference (SCLC), Students for a Democratic Society, the Socialist Workers Party, and the National Committee for a Sane Nuclear Policy.   According to Arun Kundnani [2023] in ‘The New Malcolm X’: Who was Jamil Al-Amin – The Forgotten Radical of the Civil Rights Movement?, “On the opening night, Dr. King outlined an anti-capitalist politics that had become essential to his worldview.” This, of course, has been erased from dominant discourses on Dr. King.   For King: “Capitalism was built on the exploitation and suffering of Black slaves and continues to thrive on the exploitation of the poor – both Black and white, both here and abroad.” The only solution: “a radical redistribution of political and economic power” (Kundnani, 2023).    Another key point to highlight was that there was talk at the convention of running King as an independent candidate of the Left in the following year’s presidential elections.”   Despite the prominent role of King and SCLC, the leading Black organization at the NCNP convention was the Student Nonviolent Coordinating Committee (SNCC), chaired by Jamil al-Amin, then known as H. Rap Brown.  Born in Baton Rouge, Louisiana, Jamil al-Amin worked with the civil rights movement in Alabama and Mississippi in the mid-1960s. He was only twenty-three years old when he was elected SNCC’s national chair, four months before the NCNP convention. As he traveled the US that summer, federal agents and informants constantly tailed him. In the month and a half before arriving in Chicago, he had been shot in the face with buckshot by a deputy sheriff and arrested twice, on incitement to arson and riot in Maryland (a state attorney later admitted to fabricating the charges) and on firearms charges in Louisiana (these were voided on appeal when it emerged that the judge had announced at the state’s Bar Association convention before the trial that “I’m going to get that ni**er”).  A few days before the NCNP convention, FBI director J. Edgar Hoover sent a memo to all the bureau’s field offices, instructing them to establish new, secret “counter-intelligence endeavors,” to “expose, disrupt, misdirect, discredit, or otherwise neutralize the activities of black nationalist, hate-type organizations and groupings.”  Arun Kundnani is a writer interested in race, Islamophobia, surveillance, political violence, and radicalism.  Born in London, he moved to New York in 2010 and now lives in Philadelphia.   Kundnani is the author of What is Antiracism? ([published by Verso Books, 2023), The Muslims are Coming! (Verso Books, 2014) and The End of Tolerance (published by Pluto Press, 2007), which was selected as a New Statesman book of the year.   He has written for the Nation, the Guardian, the Washington Post, Vice, and The Intercept to name a few outlets.    Educated at Cambridge University, he holds a PhD from London Metropolitan University.   He has been a scholar-in-residence at the Schomburg Center for Research in Black Culture and a former editor of the Race &amp; Class, the quarterly journal of the Institute of Race Relations in London.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think critically. Act accordingly.]]></itunes:summary><itunes:duration>6526</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6dccda8d998a4da86ed87332bb66c8e2.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the sociopolitical thought of General Baker, DRUM &amp; The League Of Revolutionary Black Workers</title><link>https://www.spreaker.com/episode/the-sociopolitical-thought-of-general-baker-drum-the-league-of-revolutionary-black-workers--60615216</link><description><![CDATA[Today, we will listen to General Baker from a 2010 talk he gave at the U.S. Social Forum held in Detroit where he maps the history of struggle in Detroit, the formation of radical workers movements, and the legacies of the League of Revolutionary Black Workers.   Born in Detroit, Michigan, on September 6, 1941, right after his family had moved north from Augusta, Georgia. General Baker’s father worked for Midland Steel in the 1940s, and later in a job with Chrysler. The Baker family settled in a home in Southwest Detroit. Gen Baker grew up in a union household, and often attended union events with his father. Baker graduated early from the nominally integrated Southwestern High School in 1958.  General Baker is one of the founding members of the Dodge Revolutionary Union Movement (DRUM) in 1968 and the League of Revolutionary Black Workers in 1969. Baker’s involvement in radical politics dates from the early 1960s. He had been a member of UHURU and the Revolutionary Action Movement (RAM) and later the Communist League. Following the Detroit riot of July 1967, an event known to some as the Great Rebellion, General Baker and his fellow radicals sensed an opportunity for new organizing efforts. In September 1967, Baker, John Watson, Mike Hamlin, and Luke Tripp started a newspaper called the Inner-City Voice. The paper focused on issues of concern to Detroit’s Black population, including working conditions, housing, health care, welfare programs, and schools, all from a Marxist perspective. In addition to publishing the Inner-City Voice, Baker, Hamlin, and other Inner City Voice staff members formed a study group to discuss how to implement revolutionary political change.  On May 2, 1968, in response to a work speedup at the Dodge Main plant in Hamtramck, Baker led several thousand workers out of the plant in a wildcat strike.  On May 5, the Chrysler Corporation dismissed Baker from his job for violating the no-strike clause of the collective bargaining agreement between Chrysler and the United Auto Workers (UAW). As a result of this strike, Baker and his fellow activists formed DRUM. DRUM saw both Chrysler and the UAW as enemies of workers of African descent, and from 1968 into the early 1970s, DRUM worked to gain more power for African American workers and to improve working conditions at Dodge Main.  General Baker is and will continue to be one of our important sociopolitical and cultural theoreticians of the 20th century that provided essential perspectives for the 21st century. As part of the collective of revolutionary workers who sought to organize the Black working class in conjunction with addressing issues in the larger Black community, Gen Baker was a living example of theory and practice in context of Black liberation, globally.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people. Listen intently. Think critically. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1864186221</guid><pubDate>Sat, 06 Jul 2024 01:39:42 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60615216/1864186221_africaworldnowproject_the_sociopolitical_thought_of_general_baker_drum_the_league_of_revolutionary_black_workers.mp3" length="173526003" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today, we will listen to General Baker from a 2010 talk he gave at the U.S. Social Forum held in Detroit where he maps the history of struggle in Detroit, the formation of radical workers movements, and the legacies of the League of Revolutionary...</itunes:subtitle><itunes:summary><![CDATA[Today, we will listen to General Baker from a 2010 talk he gave at the U.S. Social Forum held in Detroit where he maps the history of struggle in Detroit, the formation of radical workers movements, and the legacies of the League of Revolutionary Black Workers.   Born in Detroit, Michigan, on September 6, 1941, right after his family had moved north from Augusta, Georgia. General Baker’s father worked for Midland Steel in the 1940s, and later in a job with Chrysler. The Baker family settled in a home in Southwest Detroit. Gen Baker grew up in a union household, and often attended union events with his father. Baker graduated early from the nominally integrated Southwestern High School in 1958.  General Baker is one of the founding members of the Dodge Revolutionary Union Movement (DRUM) in 1968 and the League of Revolutionary Black Workers in 1969. Baker’s involvement in radical politics dates from the early 1960s. He had been a member of UHURU and the Revolutionary Action Movement (RAM) and later the Communist League. Following the Detroit riot of July 1967, an event known to some as the Great Rebellion, General Baker and his fellow radicals sensed an opportunity for new organizing efforts. In September 1967, Baker, John Watson, Mike Hamlin, and Luke Tripp started a newspaper called the Inner-City Voice. The paper focused on issues of concern to Detroit’s Black population, including working conditions, housing, health care, welfare programs, and schools, all from a Marxist perspective. In addition to publishing the Inner-City Voice, Baker, Hamlin, and other Inner City Voice staff members formed a study group to discuss how to implement revolutionary political change.  On May 2, 1968, in response to a work speedup at the Dodge Main plant in Hamtramck, Baker led several thousand workers out of the plant in a wildcat strike.  On May 5, the Chrysler Corporation dismissed Baker from his job for violating the no-strike clause of the collective bargaining agreement between Chrysler and the United Auto Workers (UAW). As a result of this strike, Baker and his fellow activists formed DRUM. DRUM saw both Chrysler and the UAW as enemies of workers of African descent, and from 1968 into the early 1970s, DRUM worked to gain more power for African American workers and to improve working conditions at Dodge Main.  General Baker is and will continue to be one of our important sociopolitical and cultural theoreticians of the 20th century that provided essential perspectives for the 21st century. As part of the collective of revolutionary workers who sought to organize the Black working class in conjunction with addressing issues in the larger Black community, Gen Baker was a living example of theory and practice in context of Black liberation, globally.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayati; and other places who are fighting for the protection of our land for the benefit of all people. Listen intently. Think critically. Act accordingly.]]></itunes:summary><itunes:duration>4339</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/1ecde6c368b86b4e0d4a983a7f0a7afd.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the time of the Black radical tradition</title><link>https://www.spreaker.com/episode/the-time-of-the-black-radical-tradition--60425257</link><description><![CDATA[re/posting from our archive ... from 7+ years ago. a lot to grasp here!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1733502132</guid><pubDate>Tue, 18 Jun 2024 15:48:40 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60425257/1733502132_africaworldnowproject_the_time_of_the_black_radical_tradition.mp3" length="54961281" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>re/posting from our archive ... from 7+ years ago. a lot to grasp here!</itunes:subtitle><itunes:summary><![CDATA[re/posting from our archive ... from 7+ years ago. a lot to grasp here!]]></itunes:summary><itunes:duration>3435</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/d3ea160b2e185135db257a3d9543cdd9.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the role of historical consciousness + global student movements w/ Mukasa Dada &amp; Obi Egbuna Jr</title><link>https://www.spreaker.com/episode/the-role-of-historical-consciousness-global-student-movements-w-mukasa-dada-obi-egbuna-jr--60300657</link><description><![CDATA[This discussion features Mukasa Dada and Obi Egbuna Jr. We focus on contemporary struggles of youth and student movements, globally. With a focus on the ongoing fight for Black liberation and the need for solidarity across different oppressed groups.   In order to accurately understand the potentialities of the moment, the development and maintenance of a historical consciousness alongside organizing efforts that challenge imperialism, neo-colonialism, and police brutality through direct action and community engagement are presented for discussion.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1839896841</guid><pubDate>Thu, 06 Jun 2024 14:58:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60300657/1839896841_africaworldnowproject_the_role_of_historical_consciousness_global_student_movements_w_mukasa_dada_obi_egbuna_jr.mp3" length="191927283" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>This discussion features Mukasa Dada and Obi Egbuna Jr. We focus on contemporary struggles of youth and student movements, globally. With a focus on the ongoing fight for Black liberation and the need for solidarity across different oppressed groups....</itunes:subtitle><itunes:summary><![CDATA[This discussion features Mukasa Dada and Obi Egbuna Jr. We focus on contemporary struggles of youth and student movements, globally. With a focus on the ongoing fight for Black liberation and the need for solidarity across different oppressed groups.   In order to accurately understand the potentialities of the moment, the development and maintenance of a historical consciousness alongside organizing efforts that challenge imperialism, neo-colonialism, and police brutality through direct action and community engagement are presented for discussion.]]></itunes:summary><itunes:duration>4799</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/18978110af50f0be3e763c180b40b0ac.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>race &amp; revolution in Cuba: an Afro Cuban working class perspective w/ Pedro Pérez Sarduy</title><link>https://www.spreaker.com/episode/race-revolution-in-cuba-an-afro-cuban-working-class-perspective-w-pedro-perez-sarduy--59561247</link><description><![CDATA[Black working-class contributions to the Cuban revolution are immense, yet somehow often neglected in discourses around revolutionary Cuba.   The long history of African resistance and cultural contributions to Cuban society, which has been intricately connected to global Black freedom movements has been in rhythmic continuity til present day.   The continuities are clear and important on many levels – that is on the level of internal, as confronting internal contradictions specifically the necessity to fight the colonially structured vestiges of racism in Cuban society is an added terrain of struggle.  As well as external, the constant assault on the Cuban peoples by U.S. and its ally’s imperial logic, captured in the current embargo and attendant sanctions.   It is here, the dialectical process of liberation finds its most articulate expression, now that the process of decolonialization has been initiated it is the continued anticolonial struggle that takes precedence. The struggle to heighten the internal contradictions, which is a struggle, in its totality, a struggle against the coloniality of being. Where the vestiges of old forms of oppression are presented in new ways. In the case of Cuba, where the colonial structures of race/racism are used to try to undo the revolutionary processes.  Today, we present a conversation from a few weeks ago with Pedro Sarduy where we engage in a discussion that is in its essence, a mapping of the anticolonial process through an exploration of  Race and Revolution in Cuba: from an Afro Cuban Working Class Perspective.   Pedro Pérez-Sarduy is a poet, writer, journalist, and broadcaster living in Puerto Rico, London and Havana. He is the author of Surrealidad (Havana 1967), Cumbite and Other Poems (Havana 1987 and New York 1990).  He is also co-editor with Jean Stubbs of Afro-Cuba: An Anthology of Cuban Writing on Race, Politics and Culture (1993) and co-author for the anthology No Longer Invisible/Afro-Latin Americans Today (1995).   His Journal in Babylon is a series of chronicles on Britain. His first novel, Las Criadas de la Habana (The Maids of Havana), is based on his mother's life stories about pre-and post-revolutionary Havana.  This is the first novel by a contemporary Afro Cuban writer on family life in Cuba. He has written numerous articles, some of which we present on this site.  Together with Jean Stubbs, he wrote Afro-Cuban Voices on Race and Identity in Contemporary Cuba (2000), a book based on interviews with Afro-Cubans (living in the Island), which has been published by the University Press of Florida.   He also co-edited with historian Jean Stubbs Afro-Cuba: An Anthology of Cuban Writing on Race, Politics and Culture (1993).[5]  Sarduy has read his work internationally and lectured regularly on race, politics, and culture at academic institutions, globally. He was Writer in Residence at Columbia University, New York (1989), on the CUNY Caribbean Exchange Program at Hunter College (1990), a Visiting Scholar at the University of Florida, Gainesville 1993), in 1997 at the University of Puerto Rico, Rio Piedras, and on the Rockefeller Fellowship Caribbean 2000 Program.   He has also been a Charles McGill Fellow &amp; Visiting Lecturer at Trinity College, Hartford, Connecticut (Fall 2004), and Associate Fellow of the Caribbean Studies Centre at London Metropolitan University.   Awards he has received a number of awards for his poetry.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1803937503</guid><pubDate>Fri, 19 Apr 2024 22:46:59 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59561247/1803937503_africaworldnowproject_race_revolution_in_cuba_an_afro_cuban_working_class_perspective_w_pedro_perez_sarduy.mp3" length="208475763" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Black working-class contributions to the Cuban revolution are immense, yet somehow often neglected in discourses around revolutionary Cuba.   The long history of African resistance and cultural contributions to Cuban society, which has been...</itunes:subtitle><itunes:summary><![CDATA[Black working-class contributions to the Cuban revolution are immense, yet somehow often neglected in discourses around revolutionary Cuba.   The long history of African resistance and cultural contributions to Cuban society, which has been intricately connected to global Black freedom movements has been in rhythmic continuity til present day.   The continuities are clear and important on many levels – that is on the level of internal, as confronting internal contradictions specifically the necessity to fight the colonially structured vestiges of racism in Cuban society is an added terrain of struggle.  As well as external, the constant assault on the Cuban peoples by U.S. and its ally’s imperial logic, captured in the current embargo and attendant sanctions.   It is here, the dialectical process of liberation finds its most articulate expression, now that the process of decolonialization has been initiated it is the continued anticolonial struggle that takes precedence. The struggle to heighten the internal contradictions, which is a struggle, in its totality, a struggle against the coloniality of being. Where the vestiges of old forms of oppression are presented in new ways. In the case of Cuba, where the colonial structures of race/racism are used to try to undo the revolutionary processes.  Today, we present a conversation from a few weeks ago with Pedro Sarduy where we engage in a discussion that is in its essence, a mapping of the anticolonial process through an exploration of  Race and Revolution in Cuba: from an Afro Cuban Working Class Perspective.   Pedro Pérez-Sarduy is a poet, writer, journalist, and broadcaster living in Puerto Rico, London and Havana. He is the author of Surrealidad (Havana 1967), Cumbite and Other Poems (Havana 1987 and New York 1990).  He is also co-editor with Jean Stubbs of Afro-Cuba: An Anthology of Cuban Writing on Race, Politics and Culture (1993) and co-author for the anthology No Longer Invisible/Afro-Latin Americans Today (1995).   His Journal in Babylon is a series of chronicles on Britain. His first novel, Las Criadas de la Habana (The Maids of Havana), is based on his mother's life stories about pre-and post-revolutionary Havana.  This is the first novel by a contemporary Afro Cuban writer on family life in Cuba. He has written numerous articles, some of which we present on this site.  Together with Jean Stubbs, he wrote Afro-Cuban Voices on Race and Identity in Contemporary Cuba (2000), a book based on interviews with Afro-Cubans (living in the Island), which has been published by the University Press of Florida.   He also co-edited with historian Jean Stubbs Afro-Cuba: An Anthology of Cuban Writing on Race, Politics and Culture (1993).[5]  Sarduy has read his work internationally and lectured regularly on race, politics, and culture at academic institutions, globally. He was Writer in Residence at Columbia University, New York (1989), on the CUNY Caribbean Exchange Program at Hunter College (1990), a Visiting Scholar at the University of Florida, Gainesville 1993), in 1997 at the University of Puerto Rico, Rio Piedras, and on the Rockefeller Fellowship Caribbean 2000 Program.   He has also been a Charles McGill Fellow &amp; Visiting Lecturer at Trinity College, Hartford, Connecticut (Fall 2004), and Associate Fellow of the Caribbean Studies Centre at London Metropolitan University.   Awards he has received a number of awards for his poetry.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.]]></itunes:summary><itunes:duration>5212</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6001a02671195ea10592ab54c5c39753.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>thinking through CLR James w/ Matthew Quest Pt. III</title><link>https://www.spreaker.com/episode/thinking-through-clr-james-w-matthew-quest-pt-iii--59025593</link><description><![CDATA[Matthew Quest in CLR James and George Padmore: Hidden Disputes in The Black Radical Tradition, examines the collaboration between James and George Padmore since their partnership within the International African Service Bureau in the 1930s. Despite their joint activism in Pan-African affairs, political rifts emerged on democracy, socialism, and revolutionary strategy.   Quest specifically explores James’ portrayal of Padmore to highlight the political tensions underlying their friendship. James’ and Padmore’s different perspectives on anti-imperialism reveal hidden disputes in the Black radical tradition, disputes that promoted evolution in thought and practice that must be taken up today.  CLR, the elder, was not always able to rigorously explain, save for the most attentive, where he came from politically. James began to recognize the fact that, for youth who wanted him to tell stories about the Black radical tradition, chronicles which included George Padmore, the distinctions of ideological and party affiliation among the Red and Black were irrelevant — it was all “communism” because the white racists and capitalists said so, and because conservatives appeared to be threatened by such ideas. The next generation did not understand that many of the Old Left had also come to this conclusion, to the qualitative detriment of how one viewed white workers, imperial nations, and national liberation in colonized nations.  This conflict between workers’ self-management (increasingly seen as a “white” idea) in metropolitan centers and national liberation struggles tore apart the last manifestation of the Facing Reality group, James’s last small revolutionary organization in 1970 — this was expressed through internal uncertainty about where Mao Zedong and Kwame Ture [Stokely Carmichael] were going.   Ironically, it was at this moment the direct democratic tendency of the Caribbean New Left (in Trinidad, Antigua, Guyana, Grenada, and Jamaica — many who met each other in Canada) and certain dissident currents in Detroit’s League of Revolutionary Black Workers began to see the merits of direct democracy and workers’ self-management for Black post-civil rights and post-colonial revolt. These are evidence of other hidden disputes in the radical tradition stimulated by CLR James.  Today, we present Pt. III, the final installment of our three-part series where we unpack C.L.R James’s thought, paying specific attention to his articulation of notions of direct democracy, worker’s self-emancipation/management, and meditations on autonomy with Matthew Quest.   We intentionally explore CLR James as a frame of reference in the context of current labor struggles, the opportunities, and potential limitations of demands within labor movements [where we think through the limitations of labor demands being divorced from direct critique of imperialism and colonialisms]; and how does CLR James’ conceptualization of autonomy and direct democracy have an important part to play in conceptualization of labor movements today.   Matthew Quest is an editor of Clash! a collective of writers who advocate for Caribbean unity from below. He has taught African, African American and Caribbean History at universities in the United States.   He is known as a scholar of the legacies of CLR James.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1772880831</guid><pubDate>Tue, 12 Mar 2024 21:41:39 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59025593/1772880831_africaworldnowproject_thinking_through_clr_james_w_matthew_quest_pt_iii.mp3" length="188851443" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Matthew Quest in CLR James and George Padmore: Hidden Disputes in The Black Radical Tradition, examines the collaboration between James and George Padmore since their partnership within the International African Service Bureau in the 1930s. Despite...</itunes:subtitle><itunes:summary><![CDATA[Matthew Quest in CLR James and George Padmore: Hidden Disputes in The Black Radical Tradition, examines the collaboration between James and George Padmore since their partnership within the International African Service Bureau in the 1930s. Despite their joint activism in Pan-African affairs, political rifts emerged on democracy, socialism, and revolutionary strategy.   Quest specifically explores James’ portrayal of Padmore to highlight the political tensions underlying their friendship. James’ and Padmore’s different perspectives on anti-imperialism reveal hidden disputes in the Black radical tradition, disputes that promoted evolution in thought and practice that must be taken up today.  CLR, the elder, was not always able to rigorously explain, save for the most attentive, where he came from politically. James began to recognize the fact that, for youth who wanted him to tell stories about the Black radical tradition, chronicles which included George Padmore, the distinctions of ideological and party affiliation among the Red and Black were irrelevant — it was all “communism” because the white racists and capitalists said so, and because conservatives appeared to be threatened by such ideas. The next generation did not understand that many of the Old Left had also come to this conclusion, to the qualitative detriment of how one viewed white workers, imperial nations, and national liberation in colonized nations.  This conflict between workers’ self-management (increasingly seen as a “white” idea) in metropolitan centers and national liberation struggles tore apart the last manifestation of the Facing Reality group, James’s last small revolutionary organization in 1970 — this was expressed through internal uncertainty about where Mao Zedong and Kwame Ture [Stokely Carmichael] were going.   Ironically, it was at this moment the direct democratic tendency of the Caribbean New Left (in Trinidad, Antigua, Guyana, Grenada, and Jamaica — many who met each other in Canada) and certain dissident currents in Detroit’s League of Revolutionary Black Workers began to see the merits of direct democracy and workers’ self-management for Black post-civil rights and post-colonial revolt. These are evidence of other hidden disputes in the radical tradition stimulated by CLR James.  Today, we present Pt. III, the final installment of our three-part series where we unpack C.L.R James’s thought, paying specific attention to his articulation of notions of direct democracy, worker’s self-emancipation/management, and meditations on autonomy with Matthew Quest.   We intentionally explore CLR James as a frame of reference in the context of current labor struggles, the opportunities, and potential limitations of demands within labor movements [where we think through the limitations of labor demands being divorced from direct critique of imperialism and colonialisms]; and how does CLR James’ conceptualization of autonomy and direct democracy have an important part to play in conceptualization of labor movements today.   Matthew Quest is an editor of Clash! a collective of writers who advocate for Caribbean unity from below. He has taught African, African American and Caribbean History at universities in the United States.   He is known as a scholar of the legacies of CLR James.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.]]></itunes:summary><itunes:duration>4722</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/acf9ec840fdb5e4a3abf4bae046c7511.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>thinking through CLR James w/ Matthew Quest Pt. II</title><link>https://www.spreaker.com/episode/thinking-through-clr-james-w-matthew-quest-pt-ii--59011251</link><description><![CDATA[According to Renault in Toward a Counter-Genealogy of Race: On CLR James, it is argued that James always stressed the fundamental importance of the notion of class struggle, and closely followed developments in revolutionary working-class struggles in Europe and the United States.   “This did not prevent him, however, from analyzing and taking part in movements for decolonization: In 1938, he authored the famous history of the Haitian Revolution, The Black Jacobins; in the 1940s, he was seen as a specialist on the “Negro Question” within North American Trotskyist movements; he also had ties to African independence leaders – Kwame Nkrumah in Ghana, and later, Julius Nyerere in Tanzania – and he became involved in “party politics” himself during the time leading up to Trinidadian independence. James strove to reposition Pan-Africanist struggles within a global revolutionary history, by interpreting them in light of Marxist theory and historiography; the latter, in turn, was reshaped through the lens of the experience of (de)colonization. He foregrounded and thematized the relations between class oppression and racial oppression as well as the connections between struggles for emancipation waged by subaltern groups with their own autonomous demands.”  But does this necessarily mean that as a Marxist, James thinks of race in the same way he thinks class? Does a concept of race exist in his writings, one invested with a specific theoretical and/or political function, beyond the attention he pays to actual instances of racial domination?  In Observing Properly Changing Forms of Spontaneity and Organization: Creative Conflicts in C. L. R. James' Hegelian Dialectics and Political Philosophy, Matthew Quest writes that C. L. R. James argued philosophy must become proletarian, not, importantly, that philosophy must be brought to the proletariat (James, Dunayevskaya and Lee, 1986, 128-132). James suggested he had no interest in teaching, and thought it not productive to teach, popular audiences’ pure epistemology [a theory of history … put other way, what makes up the ways we produce knowledge] or the function of categories of cognition.   For James, one can think correctly without knowing dialectics (James, 1971a, 27). His Notes on Dialectics are instead grounded in political concerns. James asserted that we must be careful not to be stuck in our principles. Politics, or "the organic life of thought forms," must come "out" of contradictions or one's thought is "no good" (1971a, 20, 40). James tried to use his study of dialectics to figure out the relationship between the spontaneity of ordinary people's self-organization and the tasks of a political party or revolutionary organization whose intention was to "propagate” the destruction of bureaucracy" (1971a, 243). Opposed to further inculcating it or expanding it.  we present Pt. II of the three-part series where we are unpacking CLR James’s thought, paying specific attention to his articulation of notions of direct democracy, worker’s self-emancipation/management, and meditations on autonomy with Matthew Quest.  Matthew Quest has taught African, African American and Caribbean History at universities including Georgia State University in Atlanta, and the University of Arkansas at Little Rock.   He is known as a scholar of the legacies of CLR James.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1772163453</guid><pubDate>Tue, 12 Mar 2024 02:29:44 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59011251/1772163453_africaworldnowproject_thinking_through_clr_james_w_matthew_quest_pt_ii.mp3" length="121836723" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to Renault in Toward a Counter-Genealogy of Race: On CLR James, it is argued that James always stressed the fundamental importance of the notion of class struggle, and closely followed developments in revolutionary working-class struggles in...</itunes:subtitle><itunes:summary><![CDATA[According to Renault in Toward a Counter-Genealogy of Race: On CLR James, it is argued that James always stressed the fundamental importance of the notion of class struggle, and closely followed developments in revolutionary working-class struggles in Europe and the United States.   “This did not prevent him, however, from analyzing and taking part in movements for decolonization: In 1938, he authored the famous history of the Haitian Revolution, The Black Jacobins; in the 1940s, he was seen as a specialist on the “Negro Question” within North American Trotskyist movements; he also had ties to African independence leaders – Kwame Nkrumah in Ghana, and later, Julius Nyerere in Tanzania – and he became involved in “party politics” himself during the time leading up to Trinidadian independence. James strove to reposition Pan-Africanist struggles within a global revolutionary history, by interpreting them in light of Marxist theory and historiography; the latter, in turn, was reshaped through the lens of the experience of (de)colonization. He foregrounded and thematized the relations between class oppression and racial oppression as well as the connections between struggles for emancipation waged by subaltern groups with their own autonomous demands.”  But does this necessarily mean that as a Marxist, James thinks of race in the same way he thinks class? Does a concept of race exist in his writings, one invested with a specific theoretical and/or political function, beyond the attention he pays to actual instances of racial domination?  In Observing Properly Changing Forms of Spontaneity and Organization: Creative Conflicts in C. L. R. James' Hegelian Dialectics and Political Philosophy, Matthew Quest writes that C. L. R. James argued philosophy must become proletarian, not, importantly, that philosophy must be brought to the proletariat (James, Dunayevskaya and Lee, 1986, 128-132). James suggested he had no interest in teaching, and thought it not productive to teach, popular audiences’ pure epistemology [a theory of history … put other way, what makes up the ways we produce knowledge] or the function of categories of cognition.   For James, one can think correctly without knowing dialectics (James, 1971a, 27). His Notes on Dialectics are instead grounded in political concerns. James asserted that we must be careful not to be stuck in our principles. Politics, or "the organic life of thought forms," must come "out" of contradictions or one's thought is "no good" (1971a, 20, 40). James tried to use his study of dialectics to figure out the relationship between the spontaneity of ordinary people's self-organization and the tasks of a political party or revolutionary organization whose intention was to "propagate” the destruction of bureaucracy" (1971a, 243). Opposed to further inculcating it or expanding it.  we present Pt. II of the three-part series where we are unpacking CLR James’s thought, paying specific attention to his articulation of notions of direct democracy, worker’s self-emancipation/management, and meditations on autonomy with Matthew Quest.  Matthew Quest has taught African, African American and Caribbean History at universities including Georgia State University in Atlanta, and the University of Arkansas at Little Rock.   He is known as a scholar of the legacies of CLR James.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.]]></itunes:summary><itunes:duration>3046</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/25102eb5113a8a40069e3d0db1585d0b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>thinking through CLR James w/ Matthew Quest Pt. I</title><link>https://www.spreaker.com/episode/thinking-through-clr-james-w-matthew-quest-pt-i--58974701</link><description><![CDATA[In an article for Insurgent Notes, Matthew Quest asks, What Type of Historian Was CLR James? CLR James, native of Trinidad, was a historian with a speculative philosophy of history. He brought these methods to his narrative of Haiti in The Black Jacobins (1938), and later in his Nkrumah and the Ghana Revolution (1977). James was influenced by historians of the French Revolution, while his approach was shaped by Leon Trotsky’s A History of the Russian Revolution, Oswald Spengler’s Decline of the West, and the Edwardian radicals GK Chesterton and Hilaire Belloc, both literary men who wrote polemical histories sympathetic to the social motion of commoners.   James’s Notes on Dialectics explored the intersection of Hegel and Lenin as applied to the history of the international labor movement. But his original view of dialectics was just as much informed by how he understood the craft of writing history. For James, dialectic did not mean simply history moved by contradiction. Rather history was a series of ruptures with hierarchy and domination. At his best, he did not read history in a manner that placed the development of the nation-state as the primary unit of study. For James, the working classes, be their wages high or low, and the unemployed possessed a hidden depth, a latent understanding, and a creative genius. Ordinary people, not professional leaders of official society, were the chief actors of history. Humans faced institutionalized oppression, but also partial hindrances they placed in their own path as part of pursuing freedom. History did not move simply by materialist laws, but by romantic elemental drives where the dispossessed pushed from behind those who aspired to lead or rule.   Highlighting another important contribution of CLR James to Black radicalism, Matthew Quest unpacks his political economic analysis. Quest writes that CLR James is recalled as a Pan-African and independent socialist. A colleague and critic of anti-colonial politicians and activists (Trinidad’s George Padmore, Eric Williams, and Stokely Carmichael, Ghana’s Kwame Nkrumah, Tanzania’s Julius Nyerere, and Guyana’s Walter Rodney) James’s political economy was fundamentally different than his associates. While there are apparent moments of unity, especially around how the empire of capital underdeveloped Africa and the Caribbean through slavery and colonialism, or how federation might help enhance peripheral nation’s sovereignty, James was distinctive. He saw the state, party politics, democracy, and the working class in contrast to Pan-African and Marxist-Leninist orthodoxy.  Today, we will explore CLR James’s thought, paying specific attention to his articulation of notions of direct democracy, worker’s self-emancipation, and meditations on autonomy with Matthew Quest.   This conversation will be presented as a three-part series where we specifically explore CLR James as a frame of reference in the context of current labor struggles, the opportunities and potential limitations of demands within labor movements [where we think through the limitations of labor demands being divorced from direct critique of imperialism and colonialisms]; and how does CLR James’ conceptualization of autonomy and direct democracy have an important part to play in conceptualization of labor movements today.   To understand the depth and range of impact of CLR James’s work, I would describe him as your ‘rappers’ favorite rapper’. Your favorite theorist, revolutionary, radical, Pan Africanist had to or at some point must come to terms with CLR James’s work. His influences are both undeniable and misunderstood.   Matthew Quest has taught African, African American and Caribbean History at universities including Georgia State University in Atlanta, and the University of Arkansas at Little Rock.   He is known as a scholar of the legacies of CLR James.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1769360478</guid><pubDate>Fri, 08 Mar 2024 20:12:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58974701/1769360478_africaworldnowproject_thinking_through_clr_james_w_matthew_quest_pt_i.mp3" length="80235415" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In an article for Insurgent Notes, Matthew Quest asks, What Type of Historian Was CLR James? CLR James, native of Trinidad, was a historian with a speculative philosophy of history. He brought these methods to his narrative of Haiti in The Black...</itunes:subtitle><itunes:summary><![CDATA[In an article for Insurgent Notes, Matthew Quest asks, What Type of Historian Was CLR James? CLR James, native of Trinidad, was a historian with a speculative philosophy of history. He brought these methods to his narrative of Haiti in The Black Jacobins (1938), and later in his Nkrumah and the Ghana Revolution (1977). James was influenced by historians of the French Revolution, while his approach was shaped by Leon Trotsky’s A History of the Russian Revolution, Oswald Spengler’s Decline of the West, and the Edwardian radicals GK Chesterton and Hilaire Belloc, both literary men who wrote polemical histories sympathetic to the social motion of commoners.   James’s Notes on Dialectics explored the intersection of Hegel and Lenin as applied to the history of the international labor movement. But his original view of dialectics was just as much informed by how he understood the craft of writing history. For James, dialectic did not mean simply history moved by contradiction. Rather history was a series of ruptures with hierarchy and domination. At his best, he did not read history in a manner that placed the development of the nation-state as the primary unit of study. For James, the working classes, be their wages high or low, and the unemployed possessed a hidden depth, a latent understanding, and a creative genius. Ordinary people, not professional leaders of official society, were the chief actors of history. Humans faced institutionalized oppression, but also partial hindrances they placed in their own path as part of pursuing freedom. History did not move simply by materialist laws, but by romantic elemental drives where the dispossessed pushed from behind those who aspired to lead or rule.   Highlighting another important contribution of CLR James to Black radicalism, Matthew Quest unpacks his political economic analysis. Quest writes that CLR James is recalled as a Pan-African and independent socialist. A colleague and critic of anti-colonial politicians and activists (Trinidad’s George Padmore, Eric Williams, and Stokely Carmichael, Ghana’s Kwame Nkrumah, Tanzania’s Julius Nyerere, and Guyana’s Walter Rodney) James’s political economy was fundamentally different than his associates. While there are apparent moments of unity, especially around how the empire of capital underdeveloped Africa and the Caribbean through slavery and colonialism, or how federation might help enhance peripheral nation’s sovereignty, James was distinctive. He saw the state, party politics, democracy, and the working class in contrast to Pan-African and Marxist-Leninist orthodoxy.  Today, we will explore CLR James’s thought, paying specific attention to his articulation of notions of direct democracy, worker’s self-emancipation, and meditations on autonomy with Matthew Quest.   This conversation will be presented as a three-part series where we specifically explore CLR James as a frame of reference in the context of current labor struggles, the opportunities and potential limitations of demands within labor movements [where we think through the limitations of labor demands being divorced from direct critique of imperialism and colonialisms]; and how does CLR James’ conceptualization of autonomy and direct democracy have an important part to play in conceptualization of labor movements today.   To understand the depth and range of impact of CLR James’s work, I would describe him as your ‘rappers’ favorite rapper’. Your favorite theorist, revolutionary, radical, Pan Africanist had to or at some point must come to terms with CLR James’s work. His influences are both undeniable and misunderstood.   Matthew Quest has taught African, African American and Caribbean History at universities including Georgia State University in Atlanta, and the University of Arkansas at Little Rock.   He is known as a scholar of the legacies of CLR James.]]></itunes:summary><itunes:duration>3343</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0662a9a1138937e3fd5fbcfc07f8d4e3.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt III - applying Malcolm X</title><link>https://www.spreaker.com/episode/pt-iii-applying-malcolm-x--58193688</link><description><![CDATA[Image: Fran Beal   Thank you for tapping into Reflections on Malcolm X through the … 1990 Malcolm X: Radical Tradition and a Legacy of Struggle conference … this is the final installment, Pt. III – Applying Malcolm   In this series, Africa World Now Project is sharing some of the sessions from this conference in an effort to engender serious engagement, in this very moment, a moment where it is essential to be intentional with one’s political practice with Malcolm. Not in the narrow confines of him as an individual or pigeonhole him to moments and soundbites, but to identify the tradition that produced Malcolm as a nexus, a point of entry for many into the seriously trying to figure out: what is to be done?  More than this, we encourage you to visit Abdul Alkalimat’s website to explore, read, and hear more of the conference.  Link to archive: https://www.alkalimat.org/brothermalcolm/1990_conf_contents.htm  We will hear, in the following order, is: Barbara Ransby, Fran Beal, Abdulrahman Mohamed Babu &amp; William Sales.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1707619368</guid><pubDate>Thu, 04 Jan 2024 01:33:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58193688/1707619368_africaworldnowproject_pt_iii_applying_malcolm_x.mp3" length="230403123" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Fran Beal   Thank you for tapping into Reflections on Malcolm X through the … 1990 Malcolm X: Radical Tradition and a Legacy of Struggle conference … this is the final installment, Pt. III – Applying Malcolm   In this series, Africa World Now...</itunes:subtitle><itunes:summary><![CDATA[Image: Fran Beal   Thank you for tapping into Reflections on Malcolm X through the … 1990 Malcolm X: Radical Tradition and a Legacy of Struggle conference … this is the final installment, Pt. III – Applying Malcolm   In this series, Africa World Now Project is sharing some of the sessions from this conference in an effort to engender serious engagement, in this very moment, a moment where it is essential to be intentional with one’s political practice with Malcolm. Not in the narrow confines of him as an individual or pigeonhole him to moments and soundbites, but to identify the tradition that produced Malcolm as a nexus, a point of entry for many into the seriously trying to figure out: what is to be done?  More than this, we encourage you to visit Abdul Alkalimat’s website to explore, read, and hear more of the conference.  Link to archive: https://www.alkalimat.org/brothermalcolm/1990_conf_contents.htm  We will hear, in the following order, is: Barbara Ransby, Fran Beal, Abdulrahman Mohamed Babu &amp; William Sales.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>5761</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/d2f59d8296e95d336e9069fdf302f365.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt II - Black workers &amp; el Hajj Malik el Shabazz</title><link>https://www.spreaker.com/episode/pt-ii-black-workers-el-hajj-malik-el-shabazz--58193115</link><description><![CDATA[Thank you for tapping into Reflections on Malcolm X through the … 1990 Malcolm X: Radical Tradition and a Legacy of Struggle conference … this is Pt. II - Black Workers &amp; Malcolm X  In this series, Africa World Now Project is sharing some of the sessions from this conference in an effort to engender serious engagement, in this very moment, a moment where it is essential to be intentional with one’s political practice with Malcolm. Not in the narrow confines of him as an individual or pigeonhole him to moments and soundbites, but to identify the tradition that produced Malcolm as a nexus, a point of entry for many into the seriously trying to figure out: what is to be done?  More than this, we encourage you to visit Abdul Alkalimat’s website to explore, read, and hear more of the conference.  Tap in here: https://www.alkalimat.org/brothermalcolm/1990_conf_contents.htm  What we will hear next, in the following order is: Ashaki Binta [Black Workers for Justice], General Baker [Dodge Revolutionary Union Movement (DRUM) and the League of Revolutionary Black Workers (LRBW)], and Saladin Muhammad [Black Workers for Justice]   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1707564117</guid><pubDate>Wed, 03 Jan 2024 23:41:40 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58193115/1707564117_africaworldnowproject_pt_ii_black_workers_el_hajj_malik_el_shabazz.mp3" length="134890803" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Thank you for tapping into Reflections on Malcolm X through the … 1990 Malcolm X: Radical Tradition and a Legacy of Struggle conference … this is Pt. II - Black Workers &amp;amp; Malcolm X  In this series, Africa World Now Project is sharing some of the...</itunes:subtitle><itunes:summary><![CDATA[Thank you for tapping into Reflections on Malcolm X through the … 1990 Malcolm X: Radical Tradition and a Legacy of Struggle conference … this is Pt. II - Black Workers &amp; Malcolm X  In this series, Africa World Now Project is sharing some of the sessions from this conference in an effort to engender serious engagement, in this very moment, a moment where it is essential to be intentional with one’s political practice with Malcolm. Not in the narrow confines of him as an individual or pigeonhole him to moments and soundbites, but to identify the tradition that produced Malcolm as a nexus, a point of entry for many into the seriously trying to figure out: what is to be done?  More than this, we encourage you to visit Abdul Alkalimat’s website to explore, read, and hear more of the conference.  Tap in here: https://www.alkalimat.org/brothermalcolm/1990_conf_contents.htm  What we will hear next, in the following order is: Ashaki Binta [Black Workers for Justice], General Baker [Dodge Revolutionary Union Movement (DRUM) and the League of Revolutionary Black Workers (LRBW)], and Saladin Muhammad [Black Workers for Justice]   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3373</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/39410581540b278902c6011c55d1aa07.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt I – contextualizing el Hajj Malik el Shabazz</title><link>https://www.spreaker.com/episode/pt-i-contextualizing-el-hajj-malik-el-shabazz--58191483</link><description><![CDATA[In November 1990 [1-4], more than 3,000 people from 25 countries attended the Malcolm X: Radical Tradition and a Legacy of Struggle conference held in New York City. More than 100 speakers led 24 sessions that deeply explored, contextualized, and situated El Hajj Malik El Shabazz in the genealogy of Black radical internationalism as a Pan Africanist.   There is an argument that can be made that El Haj Mailk El Shabazz is an archetype of what I have argued elsewhere as a critical Africana human rights consciousness. This praxis [the intellectual production and the Black radical and revolutionary practice that it produces, is in fact a critique of and expansion on dominant human rights theory and practice. When we turn attention to his evolution as an internationalist activist-theoretician, we can begin to truly grasp the breadth, depth and the rhythms of the various manifestations of Africana peoples struggle for freedom.  Africa World Now Project will share some of this conference in an effort to engender serious engagement, in this very moment, a moment where it is essential to be intentional with one’s political practice with Malcolm. Not in the narrow confines of him as an individual or pigeonhole him to moments and soundbites, but to identify the tradition that produced Malcolm as a nexus, a point of entry for many into the seriously trying to figure out: what is to be done?  More than this, we encourage you to visit Abdul Alkalimat’s website to explore, read, and hear more of the conference.  Link to archive is available here:  [https://www.alkalimat.org/brothermalcolm/1990_conf_contents.htm].  The archive is rich, we did not include sessions with important revolutionary organizer-intellectuals as well as academics such as: Dhoruba bin Wahad, bell hooks, James cone, Chokwe Lumumba, Linda Burham, Molefi Asnate, john Woodford, Timonthy Johnson, Estella Vazquez, Sylvia Hill, Clarence Lusane, Akinyele Umoja, etc  What you will hear next is Pt I – Contextualizing El Hajj Malik El Shabazz, which will be part of a series on this conference. Pt II and III will be available via our podcast and on all podcast platforms.   What you will hear next is Amiria Baraka opening the conference with a series of meditations on 10 why we need this conference and then a poem titled Today for Malcolm.   We then will here next, in the following order is: Abdul Alkalimat, Lou Turner, Vikki Garvin, and Yuri Kochiyama contextualize El Hajj Malik El Shabazz.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly …!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1707460770</guid><pubDate>Wed, 03 Jan 2024 20:48:35 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58191483/1707460770_africaworldnowproject_pt_i_contextualizing_el_hajj_malik_el_shabazz.mp3" length="270156723" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In November 1990 [1-4], more than 3,000 people from 25 countries attended the Malcolm X: Radical Tradition and a Legacy of Struggle conference held in New York City. More than 100 speakers led 24 sessions that deeply explored, contextualized, and...</itunes:subtitle><itunes:summary><![CDATA[In November 1990 [1-4], more than 3,000 people from 25 countries attended the Malcolm X: Radical Tradition and a Legacy of Struggle conference held in New York City. More than 100 speakers led 24 sessions that deeply explored, contextualized, and situated El Hajj Malik El Shabazz in the genealogy of Black radical internationalism as a Pan Africanist.   There is an argument that can be made that El Haj Mailk El Shabazz is an archetype of what I have argued elsewhere as a critical Africana human rights consciousness. This praxis [the intellectual production and the Black radical and revolutionary practice that it produces, is in fact a critique of and expansion on dominant human rights theory and practice. When we turn attention to his evolution as an internationalist activist-theoretician, we can begin to truly grasp the breadth, depth and the rhythms of the various manifestations of Africana peoples struggle for freedom.  Africa World Now Project will share some of this conference in an effort to engender serious engagement, in this very moment, a moment where it is essential to be intentional with one’s political practice with Malcolm. Not in the narrow confines of him as an individual or pigeonhole him to moments and soundbites, but to identify the tradition that produced Malcolm as a nexus, a point of entry for many into the seriously trying to figure out: what is to be done?  More than this, we encourage you to visit Abdul Alkalimat’s website to explore, read, and hear more of the conference.  Link to archive is available here:  [https://www.alkalimat.org/brothermalcolm/1990_conf_contents.htm].  The archive is rich, we did not include sessions with important revolutionary organizer-intellectuals as well as academics such as: Dhoruba bin Wahad, bell hooks, James cone, Chokwe Lumumba, Linda Burham, Molefi Asnate, john Woodford, Timonthy Johnson, Estella Vazquez, Sylvia Hill, Clarence Lusane, Akinyele Umoja, etc  What you will hear next is Pt I – Contextualizing El Hajj Malik El Shabazz, which will be part of a series on this conference. Pt II and III will be available via our podcast and on all podcast platforms.   What you will hear next is Amiria Baraka opening the conference with a series of meditations on 10 why we need this conference and then a poem titled Today for Malcolm.   We then will here next, in the following order is: Abdul Alkalimat, Lou Turner, Vikki Garvin, and Yuri Kochiyama contextualize El Hajj Malik El Shabazz.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly …!]]></itunes:summary><itunes:duration>6754</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/2578824fabd9119cc9300b31bf4ad7ed.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>AWNP Tribute - Dr. John Henrik Clarke &amp; Cornel West - the politics of assimilation v. nationalism</title><link>https://www.spreaker.com/episode/awnp-tribute-dr-john-henrik-clarke-cornel-west-the-politics-of-assimilation-v-nationalism--58167238</link><description><![CDATA[Form the archives [2017]!  Enjoy.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1705354347</guid><pubDate>Mon, 01 Jan 2024 19:50:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58167238/1705354347_africaworldnowproject_awnp_tribute_dr_john_henrik_clarke_cornel_west_the_politics_of_assimilation_v_nationalism.mp3" length="65185087" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Form the archives [2017]!  Enjoy.</itunes:subtitle><itunes:summary><![CDATA[Form the archives [2017]!  Enjoy.]]></itunes:summary><itunes:duration>3260</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/409d09b96eb5cf65e79e25b4a430f599.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt III - Terrains Of Struggle Continuities In Freedom Dreams [a Radio Documentary]</title><link>https://www.spreaker.com/episode/pt-iii-terrains-of-struggle-continuities-in-freedom-dreams-a-radio-documentary--58041549</link><description><![CDATA[Pt. III - Poetics of Revolution: Autonomy, Land, Visions of Freedom &amp; the Kurdish Freedom struggle [a discussion of 1979 struggle]  Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to explore possibilities; radical possibilities and how they become material. How they become alive [brought to life] through resistance – rooted in the assertion of a people’s collective humanity. And how this process is transmitted in time [history] and across space [geographies].  More importantly, we were interested in what can they tell us about ourselves, each other and our relationship with land as a fundamental component of freedom; what are the continuities in conceptualizations of autonomy; and the role of culture in struggle.  We hope something was shared that will inspire you to think critically. And act accordingly. To build a global commons of struggle, where we move beyond symbolic solidarity, to material exchange!  Until we meet again … In struggle!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1692946488</guid><pubDate>Mon, 18 Dec 2023 01:03:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58041549/1692946488_africaworldnowproject_pt_iii_terrains_of_struggle_continuities_in_freedom_dreams_a_radio_documentary.mp3" length="95324652" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Pt. III - Poetics of Revolution: Autonomy, Land, Visions of Freedom &amp;amp; the Kurdish Freedom struggle [a discussion of 1979 struggle]  Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was...</itunes:subtitle><itunes:summary><![CDATA[Pt. III - Poetics of Revolution: Autonomy, Land, Visions of Freedom &amp; the Kurdish Freedom struggle [a discussion of 1979 struggle]  Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to explore possibilities; radical possibilities and how they become material. How they become alive [brought to life] through resistance – rooted in the assertion of a people’s collective humanity. And how this process is transmitted in time [history] and across space [geographies].  More importantly, we were interested in what can they tell us about ourselves, each other and our relationship with land as a fundamental component of freedom; what are the continuities in conceptualizations of autonomy; and the role of culture in struggle.  We hope something was shared that will inspire you to think critically. And act accordingly. To build a global commons of struggle, where we move beyond symbolic solidarity, to material exchange!  Until we meet again … In struggle!]]></itunes:summary><itunes:duration>3972</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/409bdfd8bfb86156355d3d52148eec1e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt II - Terrains Of Struggle Continuities In Freedom Dreams [a Radio Documentary]</title><link>https://www.spreaker.com/episode/pt-ii-terrains-of-struggle-continuities-in-freedom-dreams-a-radio-documentary--58041555</link><description><![CDATA[Pt. II - A luta continua, vitória é certa: Conceptions of Autonomy, the Black Panthers &amp; Zapatista  Check out Pt. III.  Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to explore possibilities; radical possibilities and how they become material. How they become alive [brought to life] through resistance – rooted in the assertion of a people’s collective humanity. And how this process is transmitted in time [history] and across space [geographies].  More importantly, we were interested in what can they tell us about ourselves, each other and our relationship with land as a fundamental component of freedom; what are the continuities in conceptualizations of autonomy; and the role of culture in struggle.  We hope something was shared that will inspire you to think critically. And act accordingly. To build a global commons of struggle, where we move beyond symbolic solidarity, to material exchange!  Until we meet again … In struggle!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1692944502</guid><pubDate>Mon, 18 Dec 2023 00:59:25 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58041555/1692944502_africaworldnowproject_pt_ii_terrains_of_struggle_continuities_in_freedom_dreams_a_radio_documentary.mp3" length="172812870" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Pt. II - A luta continua, vitória é certa: Conceptions of Autonomy, the Black Panthers &amp;amp; Zapatista  Check out Pt. III.  Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to...</itunes:subtitle><itunes:summary><![CDATA[Pt. II - A luta continua, vitória é certa: Conceptions of Autonomy, the Black Panthers &amp; Zapatista  Check out Pt. III.  Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to explore possibilities; radical possibilities and how they become material. How they become alive [brought to life] through resistance – rooted in the assertion of a people’s collective humanity. And how this process is transmitted in time [history] and across space [geographies].  More importantly, we were interested in what can they tell us about ourselves, each other and our relationship with land as a fundamental component of freedom; what are the continuities in conceptualizations of autonomy; and the role of culture in struggle.  We hope something was shared that will inspire you to think critically. And act accordingly. To build a global commons of struggle, where we move beyond symbolic solidarity, to material exchange!  Until we meet again … In struggle!]]></itunes:summary><itunes:duration>7201</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/409bdfd8bfb86156355d3d52148eec1e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt I - Terrains Of Struggle Continuities In Freedom Dreams [a Radio Documentary]</title><link>https://www.spreaker.com/episode/pt-i-terrains-of-struggle-continuities-in-freedom-dreams-a-radio-documentary--58041550</link><description><![CDATA[Part I - Radical Considerations &amp; Revolutionary Possibilities: Towards a Black University in the 21st century  Check out Pt. II.   Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to explore possibilities; radical possibilities and how they become material. How they become alive [brought to life] through resistance – rooted in the assertion of a people’s collective humanity. And how this process is transmitted in time [history] and across space [geographies].   More importantly, we were interested in what can they tell us about ourselves, each other and our relationship with land as a fundamental component of freedom; what are the continuities in conceptualizations of autonomy; and the role of culture in struggle.  We hope something was shared that will inspire you to think critically. And act accordingly. To build a global commons of struggle, where we move beyond symbolic solidarity, to material exchange!  Until we meet again … In struggle!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1692941913</guid><pubDate>Mon, 18 Dec 2023 00:54:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58041550/1692941913_africaworldnowproject_pt_i_terrains_of_struggle_continuities_in_freedom_dreams_a_radio_documentary.mp3" length="86308516" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Part I - Radical Considerations &amp;amp; Revolutionary Possibilities: Towards a Black University in the 21st century  Check out Pt. II.   Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was...</itunes:subtitle><itunes:summary><![CDATA[Part I - Radical Considerations &amp; Revolutionary Possibilities: Towards a Black University in the 21st century  Check out Pt. II.   Thank you for listening to Terrains of Struggle: continuities in freedom dreams [a mini radio documentary] that was designed to explore possibilities; radical possibilities and how they become material. How they become alive [brought to life] through resistance – rooted in the assertion of a people’s collective humanity. And how this process is transmitted in time [history] and across space [geographies].   More importantly, we were interested in what can they tell us about ourselves, each other and our relationship with land as a fundamental component of freedom; what are the continuities in conceptualizations of autonomy; and the role of culture in struggle.  We hope something was shared that will inspire you to think critically. And act accordingly. To build a global commons of struggle, where we move beyond symbolic solidarity, to material exchange!  Until we meet again … In struggle!]]></itunes:summary><itunes:duration>3596</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/409bdfd8bfb86156355d3d52148eec1e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black Study, as a critique of knowledge &amp; power w/ Josh Myers</title><link>https://www.spreaker.com/episode/black-study-as-a-critique-of-knowledge-power-w-josh-myers--57933504</link><description><![CDATA[Kamau Rashid writing in Jacob H. Carruthers and the African-Centered Discourse on Knowledge, Worldview, and Power posits that “whether we are interrogating the conceptual imperatives of the state or capital, the mandates of school curriculum, or even the policy directives of white supremacy and the worldview orientations that it seeks to impose, we are still speaking of knowledge, its social construction, and the broader social milieu in which it occurs.”  Accordingly, “when considered from the state's perspective education must inevitably entail notions of legitimate knowledge. However, what is hidden within the language of legitimacy is the political-economy of hegemony. The notion of "legitimate knowledge" is merely a ruse. It is a means of controlling the conversation about the process of formal socialization-which is schooling. Schooling in the United States is a process that does not typically privilege critical thought and action, but instead encourages conformity to hegemony, rewards apathy to the status quo, and punishes agency with regards to radical social change.”  “When the state concerns itself with "legitimate knowledge" it is not a departure from the historical processes that have established the supremacy of the West or the dominance of capital. This knowledge is of necessity a discourse interested in maintenance of the existing power relations. It seeks, as Blyden has asserted, to establish a most pernicious system of domination. It is the “slavery of the mind” which “is far more destructive than that of the body” (Carruthers 1999, 253).”  The structures of knowledge, that is dominant notions of knowledge birthed in the catacombs of imperial logic, are the foundational networks that weave together categories of thought that are derived from narrow expressions of power. Narrow in that most of the dominant frames that are forced upon those intent to understand the realities that make up their material conditions are consistently trapped within contradictions.  Next, we listen to Josh Myers in conversation with a study collective at the London School of Economics and Political Science, where he expands and explores a few of the ideas offered in his recent work: Of Black Study.  Also, in the discussion are: Rémy-Paulin Twahirwa, Research Student, Department of Sociology, convenor of the Of Black Study Reading Group, London School of Economics and Political Science; and Dr. Mahvish Ahmad, Assistant Professor in Human Rights and Politics, London School of Economics and Political Science who is the moderator/chair of the discussion.  In addition to being a member of the Africa World Now Project collective, Josh Myers is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  He is the author of Black Study [2022]; We Are Worth Fighting For: A History of the Howard University Student Protest of 1989 (NYU Press, 2019); Cedric Robinson: The Time of the Black Radical Tradition (Polity, 2021) and the soon to be released Holy Ghost Key (Broadside Lotus Press, due February 2024, as well as the editor of A Gathering Together Literary Journal.  His research interests include Africana intellectual histories and traditions, Africana philosophy, musics, and foodways as well as critical university studies, and disciplinarity.  As always, our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!  Image: LSE Of Black Study Reading Group  Music:  Sango &amp; Lakim Edit) - Lady The Supplicants - Peace &amp; Strength  J Dilla - Spacey]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1684031970</guid><pubDate>Wed, 06 Dec 2023 22:02:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57933504/1684031970_africaworldnowproject_black_study_as_a_critique_of_knowledge_power_w_josh_myers.mp3" length="163209367" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Kamau Rashid writing in Jacob H. Carruthers and the African-Centered Discourse on Knowledge, Worldview, and Power posits that “whether we are interrogating the conceptual imperatives of the state or capital, the mandates of school curriculum, or even...</itunes:subtitle><itunes:summary><![CDATA[Kamau Rashid writing in Jacob H. Carruthers and the African-Centered Discourse on Knowledge, Worldview, and Power posits that “whether we are interrogating the conceptual imperatives of the state or capital, the mandates of school curriculum, or even the policy directives of white supremacy and the worldview orientations that it seeks to impose, we are still speaking of knowledge, its social construction, and the broader social milieu in which it occurs.”  Accordingly, “when considered from the state's perspective education must inevitably entail notions of legitimate knowledge. However, what is hidden within the language of legitimacy is the political-economy of hegemony. The notion of "legitimate knowledge" is merely a ruse. It is a means of controlling the conversation about the process of formal socialization-which is schooling. Schooling in the United States is a process that does not typically privilege critical thought and action, but instead encourages conformity to hegemony, rewards apathy to the status quo, and punishes agency with regards to radical social change.”  “When the state concerns itself with "legitimate knowledge" it is not a departure from the historical processes that have established the supremacy of the West or the dominance of capital. This knowledge is of necessity a discourse interested in maintenance of the existing power relations. It seeks, as Blyden has asserted, to establish a most pernicious system of domination. It is the “slavery of the mind” which “is far more destructive than that of the body” (Carruthers 1999, 253).”  The structures of knowledge, that is dominant notions of knowledge birthed in the catacombs of imperial logic, are the foundational networks that weave together categories of thought that are derived from narrow expressions of power. Narrow in that most of the dominant frames that are forced upon those intent to understand the realities that make up their material conditions are consistently trapped within contradictions.  Next, we listen to Josh Myers in conversation with a study collective at the London School of Economics and Political Science, where he expands and explores a few of the ideas offered in his recent work: Of Black Study.  Also, in the discussion are: Rémy-Paulin Twahirwa, Research Student, Department of Sociology, convenor of the Of Black Study Reading Group, London School of Economics and Political Science; and Dr. Mahvish Ahmad, Assistant Professor in Human Rights and Politics, London School of Economics and Political Science who is the moderator/chair of the discussion.  In addition to being a member of the Africa World Now Project collective, Josh Myers is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  He is the author of Black Study [2022]; We Are Worth Fighting For: A History of the Howard University Student Protest of 1989 (NYU Press, 2019); Cedric Robinson: The Time of the Black Radical Tradition (Polity, 2021) and the soon to be released Holy Ghost Key (Broadside Lotus Press, due February 2024, as well as the editor of A Gathering Together Literary Journal.  His research interests include Africana intellectual histories and traditions, Africana philosophy, musics, and foodways as well as critical university studies, and disciplinarity.  As always, our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!  Image: LSE Of Black Study Reading Group  Music:  Sango &amp; Lakim Edit) - Lady The Supplicants - Peace &amp; Strength  J Dilla - Spacey]]></itunes:summary><itunes:duration>6801</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6fd5eb92fed74d11c7c15ce15e0f6ddc.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>meditations on struggle &amp; organizing w/ Frank Chapman</title><link>https://www.spreaker.com/episode/meditations-on-struggle-organizing-w-frank-chapman--57536527</link><description><![CDATA[We are in conversation with Frank Chapman, organizer &amp; movement architect.   The anchoring poles in this conversation revolve around the formation of National Alliance Against Racist &amp; Political Repression, movement intellectuals and their development and the importance of struggle.   What you will hear over the next hour are the words, ideas, reflections, and meditations by one of our important freedom fighters!  Frank Chapman is a former political prisoner, long-time organizer, radical movement architect and former member of the Communist Party. He is the educational director and field secretary at the Chicago Alliance Against Racist and Political Repression (CAARPR) and a leader in the campaign for an elected Civilian Police Accountability Council (CPAC) and member of the Freedom Road Socialist Party.   The range and scope, the breadth and depth of this conversation provides enough context that my normal introduction is not needed [at least at the moment].   Be sure to tap into the work of the National Alliance Against Racist &amp; Political Repression and their upcoming conference details available at:  https://conference.naarpr.org/   **Note the upcoming conference: https://conference.naarpr.org/**  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly …!  Music:  Skipp Coon - Miles Garvey - 02 blacker Jay Electronica - Exhibit B [Ft. Yasiin Bey] Dilla - Spacey   Image: Brad Sigal]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1654498752</guid><pubDate>Wed, 01 Nov 2023 21:54:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536527/1654498752_africaworldnowproject_meditations_on_struggle_organizing_w_frank_chapman.mp3" length="228955443" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>We are in conversation with Frank Chapman, organizer &amp;amp; movement architect.   The anchoring poles in this conversation revolve around the formation of National Alliance Against Racist &amp;amp; Political Repression, movement intellectuals and their...</itunes:subtitle><itunes:summary><![CDATA[We are in conversation with Frank Chapman, organizer &amp; movement architect.   The anchoring poles in this conversation revolve around the formation of National Alliance Against Racist &amp; Political Repression, movement intellectuals and their development and the importance of struggle.   What you will hear over the next hour are the words, ideas, reflections, and meditations by one of our important freedom fighters!  Frank Chapman is a former political prisoner, long-time organizer, radical movement architect and former member of the Communist Party. He is the educational director and field secretary at the Chicago Alliance Against Racist and Political Repression (CAARPR) and a leader in the campaign for an elected Civilian Police Accountability Council (CPAC) and member of the Freedom Road Socialist Party.   The range and scope, the breadth and depth of this conversation provides enough context that my normal introduction is not needed [at least at the moment].   Be sure to tap into the work of the National Alliance Against Racist &amp; Political Repression and their upcoming conference details available at:  https://conference.naarpr.org/   **Note the upcoming conference: https://conference.naarpr.org/**  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly …!  Music:  Skipp Coon - Miles Garvey - 02 blacker Jay Electronica - Exhibit B [Ft. Yasiin Bey] Dilla - Spacey   Image: Brad Sigal]]></itunes:summary><itunes:duration>5724</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b168ec12fcb392a220393c3614cf5ea2.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Frank Chapman on Palestine</title><link>https://www.spreaker.com/episode/frank-chapman-on-palestine--57536547</link><description><![CDATA[Clip from recent conversation .... full conversation coming soon!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1650056349</guid><pubDate>Thu, 26 Oct 2023 17:55:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536547/1650056349_africaworldnowproject_frank_chapman_on_palestine_in_conversation_w_jpope.mp3" length="18196183" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Clip from recent conversation .... full conversation coming soon!</itunes:subtitle><itunes:summary><![CDATA[Clip from recent conversation .... full conversation coming soon!]]></itunes:summary><itunes:duration>758</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/7169a5b4926e21f69254929e8e4be061.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the Black worker, the strike, &amp; the UAW</title><link>https://www.spreaker.com/episode/the-black-worker-the-strike-the-uaw--57536541</link><description><![CDATA[In, The Revolutionary Answer to the Negro Problem in the U.S., James posit that it is Black workers and the Black working-class that was central and unique in the fight against capitalism.  Specifically, James outlined the following:   We say, number 1, that the Negro struggle, the independent Negro struggle, has a vitality and a validity of its own; that it has deep historic roots in the past of America and in present struggles; it has an organic political perspective, along which it is traveling, to one degree or another, and everything shows that at the present time it is traveling with great speed and vigor.  We say, number 2, that this independent Negro movement is able to intervene with terrific force upon the general social and political life of the nation, despite the fact that it is waged under the banner of democratic rights.  We say, number 3, and this is the most important, that it is able to exercise a powerful influence upon the revolutionary proletariat, that it has got a great contribution to make to the development of the proletariat in the United States.  James also argued for independent Black movements against capitalism because Black workers would be subject to special prejudices generated by the bourgeoisie against them. Here, James tackled in depth one of the most important challenges for building an interracial working-class movement, namely the role of white workers.  In his 1945 essay “White Workers’ Prejudices,” written three years before “Revolutionary Answer to the Negro Problem,” James explained that white workers would always be vulnerable to absorbing racial prejudices against Black workers because capitalism was built out of slavery, segregation of the races and racial hierarchy which shaped the society as a whole, especially the workplace.  W.E.B. Du Bois in Black Reconstruction, offers a supporting contribution as he presents the racial “bribe” of white privilege as the “wages of whiteness.” He argued that after the Civil War, southern plantation owners sought to implant racism in the minds of white workers to prevent them from unifying.  What we will hear next, in contribution to the tradition partially laid out above, is a critical intervention in the dominant conversation on the current strike. Organized by Communiversity South, this intervention is focusing on Black Workers and the UAW strike: centering the long genealogy of the work of Black worker organizing in auto industry.   The conversation included:   Nsea Brenda Stokely, longtime activist, Former President, AFSCME DC 1707; N.E. Regional Coordinator, Million Worker March Movement.   Clarence Thomas (a.k.a. The Real Clarence Thomas) is a 3rd generation retired member of International Longshore &amp; Warehouse Union (ILWU) Local 10 in San Francisco and a leading radical African American trade unionist. Past-secretary-treasurer and executive board member of his local. He is author of, Mobilizing in Our Own Name: Million Worker March.   Willie Brown, City of Durham public works; worker and member of UE150.   Robin DG Kelley, Distinguished Professor and Gary B. Nash Endowed Chair in U.S. History at UCLA, active-intellectual; and Board member, Communiversity South.   The conversation was moderated by Menelik Van Der Meer, longtime activist, Chair of the Board of Communiversity South, Senior Lecturer in Africana Studies at UMass- Boston.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly …!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1628665953</guid><pubDate>Fri, 29 Sep 2023 17:31:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536541/1628665953_africaworldnowproject_the_black_worker_the_strike_the_uaw.mp3" length="182220723" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In, The Revolutionary Answer to the Negro Problem in the U.S., James posit that it is Black workers and the Black working-class that was central and unique in the fight against capitalism.  Specifically, James outlined the following:   We say, number...</itunes:subtitle><itunes:summary><![CDATA[In, The Revolutionary Answer to the Negro Problem in the U.S., James posit that it is Black workers and the Black working-class that was central and unique in the fight against capitalism.  Specifically, James outlined the following:   We say, number 1, that the Negro struggle, the independent Negro struggle, has a vitality and a validity of its own; that it has deep historic roots in the past of America and in present struggles; it has an organic political perspective, along which it is traveling, to one degree or another, and everything shows that at the present time it is traveling with great speed and vigor.  We say, number 2, that this independent Negro movement is able to intervene with terrific force upon the general social and political life of the nation, despite the fact that it is waged under the banner of democratic rights.  We say, number 3, and this is the most important, that it is able to exercise a powerful influence upon the revolutionary proletariat, that it has got a great contribution to make to the development of the proletariat in the United States.  James also argued for independent Black movements against capitalism because Black workers would be subject to special prejudices generated by the bourgeoisie against them. Here, James tackled in depth one of the most important challenges for building an interracial working-class movement, namely the role of white workers.  In his 1945 essay “White Workers’ Prejudices,” written three years before “Revolutionary Answer to the Negro Problem,” James explained that white workers would always be vulnerable to absorbing racial prejudices against Black workers because capitalism was built out of slavery, segregation of the races and racial hierarchy which shaped the society as a whole, especially the workplace.  W.E.B. Du Bois in Black Reconstruction, offers a supporting contribution as he presents the racial “bribe” of white privilege as the “wages of whiteness.” He argued that after the Civil War, southern plantation owners sought to implant racism in the minds of white workers to prevent them from unifying.  What we will hear next, in contribution to the tradition partially laid out above, is a critical intervention in the dominant conversation on the current strike. Organized by Communiversity South, this intervention is focusing on Black Workers and the UAW strike: centering the long genealogy of the work of Black worker organizing in auto industry.   The conversation included:   Nsea Brenda Stokely, longtime activist, Former President, AFSCME DC 1707; N.E. Regional Coordinator, Million Worker March Movement.   Clarence Thomas (a.k.a. The Real Clarence Thomas) is a 3rd generation retired member of International Longshore &amp; Warehouse Union (ILWU) Local 10 in San Francisco and a leading radical African American trade unionist. Past-secretary-treasurer and executive board member of his local. He is author of, Mobilizing in Our Own Name: Million Worker March.   Willie Brown, City of Durham public works; worker and member of UE150.   Robin DG Kelley, Distinguished Professor and Gary B. Nash Endowed Chair in U.S. History at UCLA, active-intellectual; and Board member, Communiversity South.   The conversation was moderated by Menelik Van Der Meer, longtime activist, Chair of the Board of Communiversity South, Senior Lecturer in Africana Studies at UMass- Boston.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly …!]]></itunes:summary><itunes:duration>4556</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/5adb7f383baac291c3c77e739954a79d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Professor Hakim Adi on the attacks on Black history in the U.K. [&amp; Globally]</title><link>https://www.spreaker.com/episode/professor-hakim-adi-on-the-attacks-on-black-history-in-the-u-k-globally--57536543</link><description><![CDATA[Support Now ...: ****https://www.historymatters.online/save-mres-campaign****  Walter Rodney once wrote in African History in the Service of the Black Liberation, that “African history must be seen as very intimately linked to the contemporary struggle of black people. One must not set up any false distinctions between reflection and action. We are just another facet of the ongoing revolution. This is not theory. It is a fact that black people everywhere, in Africa and in the Western world, are already on the march. So nobody who wants to be relevant to that situation can afford to withdraw and decide that he is engaging in what is essentially an intellectual exercise. The African historian, to me, is essentially involved in a process of mobilization, just like any other individual within the society who says, "I'm for black power. I'm going to talk about the way the blacks live down in the South," etc. That's a facet of mobilization. The African historian is also involved in that mobilization …”  It is in this tradition that Professor Hakim Adi has dedicated his praxis. It is also because of this principled position to dedicate his efforts to this tradition that he, along with his students, the Masters by Research (MRes), History of Africa and the African Diaspora has been suspended as well as he has been sacked by the University of Chichester.  Of the various claims by the university, one standard, even in the U.S. is a claim of redundancy. Nevertheless, it must be noted that no comparable course is offered by this or any other university in the UK.    Let’s be clear. These tactics are transnational. The conditions on the ground differ, but the objective is the same … to intentionally stop any opportunity to help develop another cadre of radical intellectual-workers, to stop the development of Amilcar Cabrals, Anna Julia Cooper, Steve Bikos, Claudia Jones … the various attempts at intellectual colonialism we are witnessing are neither new, nor are they relegated or confined to borders.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro-Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1615848324</guid><pubDate>Thu, 14 Sep 2023 01:23:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536543/1615848324_africaworldnowproject_professor_hakim_adi_on_the_attacks_on_black_history_in_the_uk_globally.mp3" length="207629043" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Support Now ...: ****https://www.historymatters.online/save-mres-campaign****  Walter Rodney once wrote in African History in the Service of the Black Liberation, that “African history must be seen as very intimately linked to the contemporary...</itunes:subtitle><itunes:summary><![CDATA[Support Now ...: ****https://www.historymatters.online/save-mres-campaign****  Walter Rodney once wrote in African History in the Service of the Black Liberation, that “African history must be seen as very intimately linked to the contemporary struggle of black people. One must not set up any false distinctions between reflection and action. We are just another facet of the ongoing revolution. This is not theory. It is a fact that black people everywhere, in Africa and in the Western world, are already on the march. So nobody who wants to be relevant to that situation can afford to withdraw and decide that he is engaging in what is essentially an intellectual exercise. The African historian, to me, is essentially involved in a process of mobilization, just like any other individual within the society who says, "I'm for black power. I'm going to talk about the way the blacks live down in the South," etc. That's a facet of mobilization. The African historian is also involved in that mobilization …”  It is in this tradition that Professor Hakim Adi has dedicated his praxis. It is also because of this principled position to dedicate his efforts to this tradition that he, along with his students, the Masters by Research (MRes), History of Africa and the African Diaspora has been suspended as well as he has been sacked by the University of Chichester.  Of the various claims by the university, one standard, even in the U.S. is a claim of redundancy. Nevertheless, it must be noted that no comparable course is offered by this or any other university in the UK.    Let’s be clear. These tactics are transnational. The conditions on the ground differ, but the objective is the same … to intentionally stop any opportunity to help develop another cadre of radical intellectual-workers, to stop the development of Amilcar Cabrals, Anna Julia Cooper, Steve Bikos, Claudia Jones … the various attempts at intellectual colonialism we are witnessing are neither new, nor are they relegated or confined to borders.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro-Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></itunes:summary><itunes:duration>5191</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/02527aa1c67b4b8cbbce22e392f602c9.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the life of Madie Hall Xuma w/ Professor Wanda A Hendricks</title><link>https://www.spreaker.com/episode/the-life-of-madie-hall-xuma-w-professor-wanda-a-hendricks--57536529</link><description><![CDATA[Dr. Hendricks writes in The Life of Madie Hall Xuma: Black Women’s Global Activism During Jim Crow &amp; Apartheid that “when the Society for the Study of Afro-American History in Winston Salem, Forsyth County, North Carolina, issued a call in June 1994 for community assistance with research and memorabilia for a 1995 historical calendar on Black women “who made distinctive contributions to the community between the early 1900s through 1959.” Madie Beatrice Hall Xuma made the list of an impressive group of women. Nearly a decade later, her name also appeared in the Wilson (NC) Daily Times as an educational tool for kindergarten through eighth grade students in a section called “Mind Designs.”   Professor Hendricks goes on to contextualize Mrs. Madie, writing that “Hall Xuma had been propelled onto a global stage in South Africa in 1940 and by 1954 had made such an impact in the country that a representative of the Department of Bantu Education referred to her as “the mother of Africa.” Her presence in South Africa, “he insisted, “has meant a new day for our dark-skinned fellow-men of Africa,” and he declared, “Her name will not be forgotten in the annals of our day.” Indeed, more than sixty years later, South Africans still revered her. The Cape Town, South Africa, Weekend Argus contended in 2017, “If South Africa owes its constitutional democracy to the [African National Congress] and its heroic struggles, then the ANC owes its progressive outlook and gender sensibilities to a legion of its women cadres who, over the years, have weaved formidable foundational threads upon whose pivot this progressive culture is hinged.” These women were amongst the best minds that the country has ever nestled,” and “none of them suffered fools as they formidably held their own in a patriarchal and racist society.”  Ultimately, they “could put any man to intellectual shame and in fact stand head and shoulders above most men.”  Hall Xuma was the only Black American on the list that included an impressive array of South African women like Charlotte Maxeke, Sophie Mpama, Ruth First, Ruth Mompati, Bertha Gxowa, Ellen Kuzwayo, Lucy Mvubelo, Gertrude Shope, and Winnie Mandela.  Hall Xuma, however, is virtually unknown to the general public, in part because she has been ignored in much of the historical literature, particularly by American scholars. South African scholars fare far better, but they have compartmentalized nearly every aspect of her life to such a degree that they have not been able to craft a broad conceptual framework that adequately demonstrates how centered she was in the historic issues facing the world during and after World War II and the pivotal role she played in the dynamic interplay between women’s groups globally after the war.   Today, we present Professor Hendricks very important contribution to expanding our historical consciousness as we explore the Life of Madie Hall Xuma.   Wanda A. Hendricks is a distinguished professor emerita of history at the University of South Carolina.  Professor Hendricks has served as the National Director of the Association of Black Women Historians, and senior editor of the three-volume Black Women In America: Second Edition, published by Oxford University Press. She currently is an editor for the UIP’s Women, Gender, and Sexuality in American History series, and her other books include Gender, Race, and Politics in the Midwest: Black Club Women in Illinois and the first biography of Black activist and intellectual Fannie Barrier Williams titled, Fannie Barrier Williams: Crossing the Borders of Region and Race.  Image: Part of the temporary exhibition, AMERICA’S VOICES AGAINST APARTHEID: Confronting Injustice at Home and Abroad via Apartheid Museum]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1581178991</guid><pubDate>Wed, 02 Aug 2023 21:08:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536529/1581178991_africaworldnowproject_the_life_of_madie_hall_xuma_w_professor_wanda_a_hendricks.mp3" length="101606062" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Dr. Hendricks writes in The Life of Madie Hall Xuma: Black Women’s Global Activism During Jim Crow &amp;amp; Apartheid that “when the Society for the Study of Afro-American History in Winston Salem, Forsyth County, North Carolina, issued a call in June...</itunes:subtitle><itunes:summary><![CDATA[Dr. Hendricks writes in The Life of Madie Hall Xuma: Black Women’s Global Activism During Jim Crow &amp; Apartheid that “when the Society for the Study of Afro-American History in Winston Salem, Forsyth County, North Carolina, issued a call in June 1994 for community assistance with research and memorabilia for a 1995 historical calendar on Black women “who made distinctive contributions to the community between the early 1900s through 1959.” Madie Beatrice Hall Xuma made the list of an impressive group of women. Nearly a decade later, her name also appeared in the Wilson (NC) Daily Times as an educational tool for kindergarten through eighth grade students in a section called “Mind Designs.”   Professor Hendricks goes on to contextualize Mrs. Madie, writing that “Hall Xuma had been propelled onto a global stage in South Africa in 1940 and by 1954 had made such an impact in the country that a representative of the Department of Bantu Education referred to her as “the mother of Africa.” Her presence in South Africa, “he insisted, “has meant a new day for our dark-skinned fellow-men of Africa,” and he declared, “Her name will not be forgotten in the annals of our day.” Indeed, more than sixty years later, South Africans still revered her. The Cape Town, South Africa, Weekend Argus contended in 2017, “If South Africa owes its constitutional democracy to the [African National Congress] and its heroic struggles, then the ANC owes its progressive outlook and gender sensibilities to a legion of its women cadres who, over the years, have weaved formidable foundational threads upon whose pivot this progressive culture is hinged.” These women were amongst the best minds that the country has ever nestled,” and “none of them suffered fools as they formidably held their own in a patriarchal and racist society.”  Ultimately, they “could put any man to intellectual shame and in fact stand head and shoulders above most men.”  Hall Xuma was the only Black American on the list that included an impressive array of South African women like Charlotte Maxeke, Sophie Mpama, Ruth First, Ruth Mompati, Bertha Gxowa, Ellen Kuzwayo, Lucy Mvubelo, Gertrude Shope, and Winnie Mandela.  Hall Xuma, however, is virtually unknown to the general public, in part because she has been ignored in much of the historical literature, particularly by American scholars. South African scholars fare far better, but they have compartmentalized nearly every aspect of her life to such a degree that they have not been able to craft a broad conceptual framework that adequately demonstrates how centered she was in the historic issues facing the world during and after World War II and the pivotal role she played in the dynamic interplay between women’s groups globally after the war.   Today, we present Professor Hendricks very important contribution to expanding our historical consciousness as we explore the Life of Madie Hall Xuma.   Wanda A. Hendricks is a distinguished professor emerita of history at the University of South Carolina.  Professor Hendricks has served as the National Director of the Association of Black Women Historians, and senior editor of the three-volume Black Women In America: Second Edition, published by Oxford University Press. She currently is an editor for the UIP’s Women, Gender, and Sexuality in American History series, and her other books include Gender, Race, and Politics in the Midwest: Black Club Women in Illinois and the first biography of Black activist and intellectual Fannie Barrier Williams titled, Fannie Barrier Williams: Crossing the Borders of Region and Race.  Image: Part of the temporary exhibition, AMERICA’S VOICES AGAINST APARTHEID: Confronting Injustice at Home and Abroad via Apartheid Museum]]></itunes:summary><itunes:duration>5465</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/8e2ecdba1cb373e56bc02cccbb638584.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Ben Fletcher + the IWW w/ Peter Cole</title><link>https://www.spreaker.com/episode/ben-fletcher-the-iww-w-peter-cole--57536535</link><description><![CDATA[The IWW was born in 1905. On January 2, 1905, several dozen people identifying as “industrial unionists” met in Chicago and issued a call to form a new labor union.   That June several hundred people belonging to more than 40 unions and radical organizations returned to Chicago, where they founded the Industrial Workers of the World [Wobblies of the World: A Global History, 3].   On July 8, attendees adopted the now-legendary Preamble to the IWW’s Constitution, which boldly and famously declared: The working class and the employing class have nothing in common.  Clearly, the IWW believed in class struggle and the need for a proletarian revolution to bring socialism to the world. However, unlike most socialists, the IWW did not privilege political means for achieving socialist ends. Rather, the IWW and other syndicalist organizations saw industrial unions, direct action on the job, and the climactic general strike as the logical and best ways to enact revolutionary change.   Already in 1905, and even more so after 1908, this ideological distinction mattered a great deal [Wobblies of the World: A Global History, 3-4].   The question that comes to the fore today begs us to ask: is it time for this ideological difference to be reassessed for its efficacy? What are the categories of thought, assessed through practice over time and space, up until this point relevant to be included in our analysis that is necessary to redirect/realign current labor efforts to emancipate our labor power?  The IWW, from its inception, committed itself to organizing all workers regardless of their ethnic, national, racial, or gender identities.  The other major IWW effort to organize African Americans occurred on the Philadelphia waterfront where, for almost a decade, the IWW’s Marine Transport Workers Local 8 dominated one of the nation’s largest ports. Born out of a successful strike in 1913, Local 8 represented upwards of 5,000 dockworkers, among them the Wobblies’ most well-known African American, Ben Fletcher. A brilliant speaker and organizer, Fletcher, together with other Wobbly organizers—black and white, native-born and immigrant—forced employers to hire Local 8 members exclusively for nearly a decade. [Wobblies of the World: A Global History, 6-7].  Today, I speak with Peter Cole, where we contextualize and expand on the work of the IWW and the influence of Ben Fletcher. We weave together a tapestry of places, experiences, and movements that culminate into a lens through which we use to understand the life and influences of Ben Fletcher and the IWW.  Peter Cole is a Professor of History at Western Illinois University and Research Associate in the Society, Work and Development Program at the University of the Witwatersrand in Johannesburg, South Africa.  He is the author of Wobblies on the Waterfront: Interracial Unionism in Progressive Era Philadelphia; the award-winning Dockworker Power: Race and Activism in Durban and the San Francisco Bay Area; [an editor of] Wobblies of the World: A Global History of the IWW; and the recently re-released: Ben Fletcher: The Life and Times of a Black Wobbly.   Peter Cole is also the founder and co-director of the Chicago Race Riot of 1919 Commemoration Project (CRR19). And publishes widely on internationalism, labor, and race.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly … Enjoy the program!  Here is a collection of some of his writing:  https://africasacountry.com/author/peter-cole  https://www.newframe.com/writer/peter-cole/ https://inthesetimes.com/authors/peter-cole https://jacobin.com/author/peter-cole @ProfPeterCole]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1575238789</guid><pubDate>Wed, 26 Jul 2023 21:01:38 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536535/1575238789_africaworldnowproject_ben_fletcher_the_iww_w_peter_cole.mp3" length="161886003" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The IWW was born in 1905. On January 2, 1905, several dozen people identifying as “industrial unionists” met in Chicago and issued a call to form a new labor union.   That June several hundred people belonging to more than 40 unions and radical...</itunes:subtitle><itunes:summary><![CDATA[The IWW was born in 1905. On January 2, 1905, several dozen people identifying as “industrial unionists” met in Chicago and issued a call to form a new labor union.   That June several hundred people belonging to more than 40 unions and radical organizations returned to Chicago, where they founded the Industrial Workers of the World [Wobblies of the World: A Global History, 3].   On July 8, attendees adopted the now-legendary Preamble to the IWW’s Constitution, which boldly and famously declared: The working class and the employing class have nothing in common.  Clearly, the IWW believed in class struggle and the need for a proletarian revolution to bring socialism to the world. However, unlike most socialists, the IWW did not privilege political means for achieving socialist ends. Rather, the IWW and other syndicalist organizations saw industrial unions, direct action on the job, and the climactic general strike as the logical and best ways to enact revolutionary change.   Already in 1905, and even more so after 1908, this ideological distinction mattered a great deal [Wobblies of the World: A Global History, 3-4].   The question that comes to the fore today begs us to ask: is it time for this ideological difference to be reassessed for its efficacy? What are the categories of thought, assessed through practice over time and space, up until this point relevant to be included in our analysis that is necessary to redirect/realign current labor efforts to emancipate our labor power?  The IWW, from its inception, committed itself to organizing all workers regardless of their ethnic, national, racial, or gender identities.  The other major IWW effort to organize African Americans occurred on the Philadelphia waterfront where, for almost a decade, the IWW’s Marine Transport Workers Local 8 dominated one of the nation’s largest ports. Born out of a successful strike in 1913, Local 8 represented upwards of 5,000 dockworkers, among them the Wobblies’ most well-known African American, Ben Fletcher. A brilliant speaker and organizer, Fletcher, together with other Wobbly organizers—black and white, native-born and immigrant—forced employers to hire Local 8 members exclusively for nearly a decade. [Wobblies of the World: A Global History, 6-7].  Today, I speak with Peter Cole, where we contextualize and expand on the work of the IWW and the influence of Ben Fletcher. We weave together a tapestry of places, experiences, and movements that culminate into a lens through which we use to understand the life and influences of Ben Fletcher and the IWW.  Peter Cole is a Professor of History at Western Illinois University and Research Associate in the Society, Work and Development Program at the University of the Witwatersrand in Johannesburg, South Africa.  He is the author of Wobblies on the Waterfront: Interracial Unionism in Progressive Era Philadelphia; the award-winning Dockworker Power: Race and Activism in Durban and the San Francisco Bay Area; [an editor of] Wobblies of the World: A Global History of the IWW; and the recently re-released: Ben Fletcher: The Life and Times of a Black Wobbly.   Peter Cole is also the founder and co-director of the Chicago Race Riot of 1919 Commemoration Project (CRR19). And publishes widely on internationalism, labor, and race.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly … Enjoy the program!  Here is a collection of some of his writing:  https://africasacountry.com/author/peter-cole  https://www.newframe.com/writer/peter-cole/ https://inthesetimes.com/authors/peter-cole https://jacobin.com/author/peter-cole @ProfPeterCole]]></itunes:summary><itunes:duration>4048</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3fd2f67cf78296fff6dbaaa4ae08f922.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Of Hesitance - W.E.B Du Bois [Josh Myers - Of Black Study] w/ Nathalie Frédéric Pierre</title><link>https://www.spreaker.com/episode/of-hesitance-w-e-b-du-bois-josh-myers-of-black-study-w-nathalie-frederic-pierre--57536555</link><description><![CDATA["“We are surrounded. We who are in the academy, looking for community, like June Jordan and her students in 1969, are still surrounded. We have also made it inside the gate, but we are now cornered. This place, the university, is the destination, they said. We were told that we had to be inside or else. And now that we are here, they lie to us. Just as they lied to Jordan’s students. Just as they lied to the Black professors they hired when they demanded teachers less likely to lie. Just as they lied to the Black teachers who went to college in order to teach those Black professors long before 1969. They lied about us. About why we are here, how we got here, and what it means to be here. Although they would eventually again shut the gates, some of us made it through and have been here for a long time now. Which means we have listened to these lies for a long time now. The lies have changed. But they are still lies. Every now and then, there is a slip, an exposure, a seam opens. We seize on those moments because the lie that sustains what Jordan called this system’s “exploitation of human life, for material gain” cannot exist forever."  What you will hear next is a critical exploration of Chapter 1 – Of Hesitance: WEB Du Bois with Nathalie Frédéric Pierre.   For Du Bois, Myers suggests, was a desire to reveal the inadequacy of the prevailing norms of scientific inquiry, both on their own terms as well as their ability to reveal the Truth of the Black experience. His work continued a process of thinking beyond discipline, beyond even interdisciplines, in order to access that, Truth. In that conception, Du Bois would have heirs who would take this further. His example was foundational to how they regarded the world. And just as Of Black Study grapples with Du Bois’s legacy in ways that are different from those texts that seek to exalt him as the founding father of several disciplines, it connects his confrontation with those disciplines to a genealogy of Black thinkers who extended his example in the early days of Black Studies” [9].  Expanding and stretching this premise, you will hear a conversation we had with Nathalie Pierre.   Nathalie Frédéric Pierre is an Assistant Professor of History at Howard University. She earned her PhD in the history of the African Diaspora in the Caribbean and Latin America from New York University. In the classroom and within her research agenda, Professor Pierre highlights the plans and processes people of African descent set into motion in order to sustain sites of autonomy across the Americas.   She is currently writing her first book, ‘The Vessel of Independence... Must Save Itself’: Haitian State Formation, 1757 - 1815 which articulates the political thought of Haitian statesmen, who were bound to preserve antislavery and create a government suitable for emancipated citizens of African origin in a revolutionary Atlantic world still reliant on enslaved labor.  Her work has been published in The Journal of Haitian Studies, Cultural Dynamics, Remembrance: Loss, Hope, Recovery after the Earthquake in Haiti, and other forums.   Previously, she was a Postdoctoral Fellow at the Graduate School of the City University of New York in the Institute for Research on the African Diaspora in the Americas and the Caribbean (IRADAC), a Black Studies Dissertation Fellow at the University of California, Santa Barbara, and a Ronald E. McNair Scholar at Howard University.   Public engagement is a critical part of her work; and, after surviving the 2010 Haitian earthquake, she became board chair (2011 - 2017) of the Flanbwayan Haitian Literacy Project, an immigrant education advocacy group serving migrant Haitian teens and their families.  She has given lectures in Haitian Creole and English to community organizations; while also participating in the Digital Library of the Caribbean’s online exhibit “Haiti: An Island Luminous.” She is on the board of the Haitian Studies Association.  Image: Lisa Larson-Walker]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1557020008</guid><pubDate>Wed, 05 Jul 2023 22:08:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536555/1557020008_africaworldnowproject_of_hesitance_web_du_bois_of_black_study_w_nathalie_frederic_pierre.mp3" length="94650822" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>"“We are surrounded. We who are in the academy, looking for community, like June Jordan and her students in 1969, are still surrounded. We have also made it inside the gate, but we are now cornered. This place, the university, is the destination, they...</itunes:subtitle><itunes:summary><![CDATA["“We are surrounded. We who are in the academy, looking for community, like June Jordan and her students in 1969, are still surrounded. We have also made it inside the gate, but we are now cornered. This place, the university, is the destination, they said. We were told that we had to be inside or else. And now that we are here, they lie to us. Just as they lied to Jordan’s students. Just as they lied to the Black professors they hired when they demanded teachers less likely to lie. Just as they lied to the Black teachers who went to college in order to teach those Black professors long before 1969. They lied about us. About why we are here, how we got here, and what it means to be here. Although they would eventually again shut the gates, some of us made it through and have been here for a long time now. Which means we have listened to these lies for a long time now. The lies have changed. But they are still lies. Every now and then, there is a slip, an exposure, a seam opens. We seize on those moments because the lie that sustains what Jordan called this system’s “exploitation of human life, for material gain” cannot exist forever."  What you will hear next is a critical exploration of Chapter 1 – Of Hesitance: WEB Du Bois with Nathalie Frédéric Pierre.   For Du Bois, Myers suggests, was a desire to reveal the inadequacy of the prevailing norms of scientific inquiry, both on their own terms as well as their ability to reveal the Truth of the Black experience. His work continued a process of thinking beyond discipline, beyond even interdisciplines, in order to access that, Truth. In that conception, Du Bois would have heirs who would take this further. His example was foundational to how they regarded the world. And just as Of Black Study grapples with Du Bois’s legacy in ways that are different from those texts that seek to exalt him as the founding father of several disciplines, it connects his confrontation with those disciplines to a genealogy of Black thinkers who extended his example in the early days of Black Studies” [9].  Expanding and stretching this premise, you will hear a conversation we had with Nathalie Pierre.   Nathalie Frédéric Pierre is an Assistant Professor of History at Howard University. She earned her PhD in the history of the African Diaspora in the Caribbean and Latin America from New York University. In the classroom and within her research agenda, Professor Pierre highlights the plans and processes people of African descent set into motion in order to sustain sites of autonomy across the Americas.   She is currently writing her first book, ‘The Vessel of Independence... Must Save Itself’: Haitian State Formation, 1757 - 1815 which articulates the political thought of Haitian statesmen, who were bound to preserve antislavery and create a government suitable for emancipated citizens of African origin in a revolutionary Atlantic world still reliant on enslaved labor.  Her work has been published in The Journal of Haitian Studies, Cultural Dynamics, Remembrance: Loss, Hope, Recovery after the Earthquake in Haiti, and other forums.   Previously, she was a Postdoctoral Fellow at the Graduate School of the City University of New York in the Institute for Research on the African Diaspora in the Americas and the Caribbean (IRADAC), a Black Studies Dissertation Fellow at the University of California, Santa Barbara, and a Ronald E. McNair Scholar at Howard University.   Public engagement is a critical part of her work; and, after surviving the 2010 Haitian earthquake, she became board chair (2011 - 2017) of the Flanbwayan Haitian Literacy Project, an immigrant education advocacy group serving migrant Haitian teens and their families.  She has given lectures in Haitian Creole and English to community organizations; while also participating in the Digital Library of the Caribbean’s online exhibit “Haiti: An Island Luminous.” She is on the board of the Haitian Studies Association.  Image: Lisa Larson-Walker]]></itunes:summary><itunes:duration>3944</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/2e7b0c85a4cc37d7ce695c0daf28bd13.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>on Sudan</title><link>https://www.spreaker.com/episode/on-sudan--57536533</link><description><![CDATA[Today we will hear from Sudanese diasporan activists who are maintaining vital attention on the conflict which has been taking place in Sudan since April 15.    The human cost of this current iteration of conflict is immeasurable from those observing from a far, but very measurable to those impacted directly, whether in Sudan or in the Diaspora. It is vital we direct our empathy into action. Our compassion into measured and intentional activities that are led by those impacted, in country as well as in the Sudanese diaspora. The interconnectedness of this conflict impacts the entire African world, not just segments.   The current conflict is between the Sudan Armed Forces (SAF) led by General Abdel Fattah al-Burhan, and the paramilitary group the Rapid Support Forces (RSF) led by Lt. General Mohamed Hamdan Daglo also known as “Hemetti”.       The conflict continues to take a devastating toll on people across the country. The UN World Food Programme (WFP) has recently estimated that an additional 2.5 million are expected to slip into hunger in the coming months.  WFP has provided food aid to nearly one million people in 14 of the country’s 18 states since resuming operations on 3 May; the UN agency plans to expand support to 5.9 million people by the end of the year.   Today, we will hear a recent conversation between Africa World Now Project’s Mwiza Munthali and Dimah Mahmoud.    Dr. Dimah Mahmoud is a humanist, Pan-Africanist, and Actionist.   Her extensive interdisciplinary expertise in research, cross cultural communication, political analysis and project management are reflected in the diverse public programs and conferences she organizes as well as the initiatives and collaborations she spearheads through her strategic research consultancy established in 2014.  Her work contributes to advancing sustainable socio-economic and political development in Africa and the Middle East. She has consulted for a number of international organizations and is co-founder of: The Nubia Initiative (TNI), a transboundary organization aimed at leveraging art, academia and technology to protect, preserve and promote Nubia’s endangered heritage and languages.  Dr. Mahmoud completed her MA and PhD at the University of Exeter, UK on Middle East Policy Studies and Sudanese Foreign Policy and International Legitimacy respectively. She obtained her BA in Political Science from Towson University.  We will also hear voices from the demonstration, which was graciously provided to us by Sudanese American journalist Isma’il Kushkush.  After Dimah, we will hear, in the following order, from recent Harvard graduate, Reem Ali, in both a poem she delivered at the 2023 program honoring Black graduates from Harvard and then her reflections at the June 3rd demonstration.  And Emi Mahmoud.  Emi Mahmoud is a Sudanese American slam poet. Emi Mahmoud has supported the work of UNHCR, the UN Refugee Agency since 2016 and was appointed as a UNHCR Goodwill Ambassador in June 2018 after giving the opening performance at TEDxKakumaCamp, the first ever TEDx event held in a refugee camp.  Born in Khartoum, Sudan, before later moving to the United States, Emi has used her talents to raise awareness around refugee causes.  1] https://www.worldhistory.org/user/dimah/  2] https://www.youtube.com/watch?v=biTJD9FLNf0 3] https://emi-mahmoud.com/ 4] Image: Tate, "Ibrahim El-Salahi, The Inevitable," in Smarthistory, September 10, 2021, accessed June 21, 2023, https://smarthistory.org/ibrahim-el-salahi-the-inevitable/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1546483690</guid><pubDate>Wed, 21 Jun 2023 21:09:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536533/1546483690_africaworldnowproject_on_sudan.mp3" length="145258803" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today we will hear from Sudanese diasporan activists who are maintaining vital attention on the conflict which has been taking place in Sudan since April 15.    The human cost of this current iteration of conflict is immeasurable from those observing...</itunes:subtitle><itunes:summary><![CDATA[Today we will hear from Sudanese diasporan activists who are maintaining vital attention on the conflict which has been taking place in Sudan since April 15.    The human cost of this current iteration of conflict is immeasurable from those observing from a far, but very measurable to those impacted directly, whether in Sudan or in the Diaspora. It is vital we direct our empathy into action. Our compassion into measured and intentional activities that are led by those impacted, in country as well as in the Sudanese diaspora. The interconnectedness of this conflict impacts the entire African world, not just segments.   The current conflict is between the Sudan Armed Forces (SAF) led by General Abdel Fattah al-Burhan, and the paramilitary group the Rapid Support Forces (RSF) led by Lt. General Mohamed Hamdan Daglo also known as “Hemetti”.       The conflict continues to take a devastating toll on people across the country. The UN World Food Programme (WFP) has recently estimated that an additional 2.5 million are expected to slip into hunger in the coming months.  WFP has provided food aid to nearly one million people in 14 of the country’s 18 states since resuming operations on 3 May; the UN agency plans to expand support to 5.9 million people by the end of the year.   Today, we will hear a recent conversation between Africa World Now Project’s Mwiza Munthali and Dimah Mahmoud.    Dr. Dimah Mahmoud is a humanist, Pan-Africanist, and Actionist.   Her extensive interdisciplinary expertise in research, cross cultural communication, political analysis and project management are reflected in the diverse public programs and conferences she organizes as well as the initiatives and collaborations she spearheads through her strategic research consultancy established in 2014.  Her work contributes to advancing sustainable socio-economic and political development in Africa and the Middle East. She has consulted for a number of international organizations and is co-founder of: The Nubia Initiative (TNI), a transboundary organization aimed at leveraging art, academia and technology to protect, preserve and promote Nubia’s endangered heritage and languages.  Dr. Mahmoud completed her MA and PhD at the University of Exeter, UK on Middle East Policy Studies and Sudanese Foreign Policy and International Legitimacy respectively. She obtained her BA in Political Science from Towson University.  We will also hear voices from the demonstration, which was graciously provided to us by Sudanese American journalist Isma’il Kushkush.  After Dimah, we will hear, in the following order, from recent Harvard graduate, Reem Ali, in both a poem she delivered at the 2023 program honoring Black graduates from Harvard and then her reflections at the June 3rd demonstration.  And Emi Mahmoud.  Emi Mahmoud is a Sudanese American slam poet. Emi Mahmoud has supported the work of UNHCR, the UN Refugee Agency since 2016 and was appointed as a UNHCR Goodwill Ambassador in June 2018 after giving the opening performance at TEDxKakumaCamp, the first ever TEDx event held in a refugee camp.  Born in Khartoum, Sudan, before later moving to the United States, Emi has used her talents to raise awareness around refugee causes.  1] https://www.worldhistory.org/user/dimah/  2] https://www.youtube.com/watch?v=biTJD9FLNf0 3] https://emi-mahmoud.com/ 4] Image: Tate, "Ibrahim El-Salahi, The Inevitable," in Smarthistory, September 10, 2021, accessed June 21, 2023, https://smarthistory.org/ibrahim-el-salahi-the-inevitable/]]></itunes:summary><itunes:duration>3632</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/4f1cee9332b43f150a31a556d796f2f7.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the continuities of African liberation day w/ Obi Egbuna Jr</title><link>https://www.spreaker.com/episode/the-continuities-of-african-liberation-day-w-obi-egbuna-jr--57536557</link><description><![CDATA[Delegates at the First Conference of Independent African States, hosted by Dr. Kwame Nkrumah in Accra, in 1958, called for an “African Freedom Day” to be held on April 15 to honor those who had contributed to the anti-colonial struggle.   Later in 1963, with the founding of the Organization of African Unity in Addis Ababa, African Freedom Day became African Liberation Day.  At the founding of the OAU, Kwame Nkrumah stood before 31 heads of African states and declared:   “[T]he struggle against colonialism does not end with the attainment of national independence. Independence is only the prelude to a new and more involved struggle for the right to conduct our own economic and social affairs…unhampered by crushing and humiliating neo-colonialist controls and interference.”  The clarity of Nkrumah’s thought is further articulated as he was very clear to point out that while African peoples were throwing off “the yoke of colonialism” it must not be lost that “these successes were equally matched by an intense effort on the part of imperialism to continue the exploitation of our resources by creating divisions among us.”  As a result, for Nkrumah, the imperative was clear: “We must unite or perish”.    While the Organization of African Unity eventually became the African Union (AU) and African Liberation Day became Africa Day, May 25th still serves as a crucial platform for progressive forces to connect and strategize against inequitable and dehumanizing conditions.   Moreover, while it is argued that the ideas and principles of liberation that propelled the formation of the Organization of African Unity has since been “removed in letter, and even in spirit, from official commemorations of the day” (Tanupriya Singh, “Unity is an imperative: reclaiming African Liberation Day, 60 years on”).  However, the current global conditions, products of historical inequities inherent in racial capitalist relationships, have produced a more intentional focus on radical study that informs the work to address the false narrative of the ‘post’ colonial which is rising across the African world (see Kenyan Organic Intellectuals).  Today, we explore the continuities of African Liberation Day w/ Obi Egbuna Jr.   Born in London and raised in Washington, DC, Obi is a journalist, African/a history teacher and playwright.   Currently, Obi is correspondent to The Herald, Zimbabwe’s national newspaper as well as US correspondent to the Southern African Times.   Obi is also External Relations Officer to the Zimbabwe Cuba Friendship Association and founder of the Get Out of Cuba Way coalition.   Obi is a Founding Member and Executive Director of Mass Emphasis Children’s History and Theater Company (2012).   Working directly with Kwame Ture, Obi is the son of Obi Egbuna Sr, who was a Nigerian-born novelist, playwright and political activist, leading member of the Universal Coloured People's Association (UCPA) and the British Black Power and Black Panther Movement.   Obi’s father’s book, Destroy this Temple: The Voice of Black Power in Britain, has been [re]released and is currently available from Black Classic Press.   Shirley Graham Du Bois (1972) in her review of Destroy this Temple: The Voice of Black Power in Britain, wrote that: “Here is a book all of us will find extremely valuable. By “all” I mean every African, everyone of African descent, wherever he or she may be and everyone who is aware that something is basically wrong with the relations of human beings on this earth. (People not aware of this fact are either too stupid or too arrogantly complacent to matter)” (Black Scholar, 3(5): 58-61).  Image: Members of the All-African People’s Revolutionary Party march outside the White House for African Liberation Day, May 28, 1977. (Star Collection/D.C. Public Library)]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1527396133</guid><pubDate>Thu, 01 Jun 2023 03:20:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536557/1527396133_africaworldnowproject_the_continuities_of_african_liberation_day_w_obi_egbuna_jr.mp3" length="138840767" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Delegates at the First Conference of Independent African States, hosted by Dr. Kwame Nkrumah in Accra, in 1958, called for an “African Freedom Day” to be held on April 15 to honor those who had contributed to the anti-colonial struggle.   Later in...</itunes:subtitle><itunes:summary><![CDATA[Delegates at the First Conference of Independent African States, hosted by Dr. Kwame Nkrumah in Accra, in 1958, called for an “African Freedom Day” to be held on April 15 to honor those who had contributed to the anti-colonial struggle.   Later in 1963, with the founding of the Organization of African Unity in Addis Ababa, African Freedom Day became African Liberation Day.  At the founding of the OAU, Kwame Nkrumah stood before 31 heads of African states and declared:   “[T]he struggle against colonialism does not end with the attainment of national independence. Independence is only the prelude to a new and more involved struggle for the right to conduct our own economic and social affairs…unhampered by crushing and humiliating neo-colonialist controls and interference.”  The clarity of Nkrumah’s thought is further articulated as he was very clear to point out that while African peoples were throwing off “the yoke of colonialism” it must not be lost that “these successes were equally matched by an intense effort on the part of imperialism to continue the exploitation of our resources by creating divisions among us.”  As a result, for Nkrumah, the imperative was clear: “We must unite or perish”.    While the Organization of African Unity eventually became the African Union (AU) and African Liberation Day became Africa Day, May 25th still serves as a crucial platform for progressive forces to connect and strategize against inequitable and dehumanizing conditions.   Moreover, while it is argued that the ideas and principles of liberation that propelled the formation of the Organization of African Unity has since been “removed in letter, and even in spirit, from official commemorations of the day” (Tanupriya Singh, “Unity is an imperative: reclaiming African Liberation Day, 60 years on”).  However, the current global conditions, products of historical inequities inherent in racial capitalist relationships, have produced a more intentional focus on radical study that informs the work to address the false narrative of the ‘post’ colonial which is rising across the African world (see Kenyan Organic Intellectuals).  Today, we explore the continuities of African Liberation Day w/ Obi Egbuna Jr.   Born in London and raised in Washington, DC, Obi is a journalist, African/a history teacher and playwright.   Currently, Obi is correspondent to The Herald, Zimbabwe’s national newspaper as well as US correspondent to the Southern African Times.   Obi is also External Relations Officer to the Zimbabwe Cuba Friendship Association and founder of the Get Out of Cuba Way coalition.   Obi is a Founding Member and Executive Director of Mass Emphasis Children’s History and Theater Company (2012).   Working directly with Kwame Ture, Obi is the son of Obi Egbuna Sr, who was a Nigerian-born novelist, playwright and political activist, leading member of the Universal Coloured People's Association (UCPA) and the British Black Power and Black Panther Movement.   Obi’s father’s book, Destroy this Temple: The Voice of Black Power in Britain, has been [re]released and is currently available from Black Classic Press.   Shirley Graham Du Bois (1972) in her review of Destroy this Temple: The Voice of Black Power in Britain, wrote that: “Here is a book all of us will find extremely valuable. By “all” I mean every African, everyone of African descent, wherever he or she may be and everyone who is aware that something is basically wrong with the relations of human beings on this earth. (People not aware of this fact are either too stupid or too arrogantly complacent to matter)” (Black Scholar, 3(5): 58-61).  Image: Members of the All-African People’s Revolutionary Party march outside the White House for African Liberation Day, May 28, 1977. (Star Collection/D.C. Public Library)]]></itunes:summary><itunes:duration>3471</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/2c0585c7dd73b035549e5ded33f7df56.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>respond/react</title><link>https://www.spreaker.com/episode/respond-react--57536537</link><description><![CDATA[this #thinkingblackoutloud session is from 2017 ... it was a meditation on the necessity of thinking through the dialectical processes inherent in the react/respond relationship [shout out to The Fifth Dynasty] .   it is our consistent call to think beyond struggle, as we know what we are struggling against. we must simultaneously understand what we are struggling for.  it's a prompt to find guidance in the world we see in art. we hear in music. we taste in our favorite foods. to see the beauty in struggle. and the beauty that comes out of struggle. the world in spaces between spaces. the world that moves our unconsciousness to consciousness.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1493426893</guid><pubDate>Sun, 16 Apr 2023 15:39:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536537/1493426893_africaworldnowproject_respondreact.mp3" length="15534741" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>this #thinkingblackoutloud session is from 2017 ... it was a meditation on the necessity of thinking through the dialectical processes inherent in the react/respond relationship [shout out to The Fifth Dynasty] .   it is our consistent call to think...</itunes:subtitle><itunes:summary><![CDATA[this #thinkingblackoutloud session is from 2017 ... it was a meditation on the necessity of thinking through the dialectical processes inherent in the react/respond relationship [shout out to The Fifth Dynasty] .   it is our consistent call to think beyond struggle, as we know what we are struggling against. we must simultaneously understand what we are struggling for.  it's a prompt to find guidance in the world we see in art. we hear in music. we taste in our favorite foods. to see the beauty in struggle. and the beauty that comes out of struggle. the world in spaces between spaces. the world that moves our unconsciousness to consciousness.]]></itunes:summary><itunes:duration>973</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/55c6ffa2dea50a1966b28a9b247e5254.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>militant memory &amp; the walking archive w/ Sónia Vaz Borges</title><link>https://www.spreaker.com/episode/militant-memory-the-walking-archive-w-sonia-vaz-borges--57536539</link><description><![CDATA[Image: Amélia Araújo recording the works of the First National Popular Assembly of Guinea-Bissau for Rádio Libertação, in the liberated region of Madina de Boé [available: http://casacomum.org/cc/visualizador?pasta=05247.000.152]  In this program, militant memory &amp; the walking archive w/ Sónia Vaz Borges, we move through her work on the PAIGC’s struggle for liberation and militant education, paying attention to the contours of thought, the edges where questions were formed that guide us to push beyond.   Sónia Vaz Borges [https://www.soniavazborges.com/] is a militant interdisciplinary historian and long-time social and political organizer. A daughter of Cape Verdean immigrants, she was born and raised in Portugal. Sónia is currently an Assistant Professor at Drexel University, in the department of History and Africana Studies.  Sónia work focuses on the silenced histories of people, specifically peoples actions and roles during historic moments of sociopolitical change … the liberation struggles and social movements around the world and their internationalism and solidarity, in relation with the fields of education and memories, space and architectures, through the practice of anti-colonial, decolonial and militant research and writing.   Sónia career as an interdisciplinary historian was developed in three international public universities: Lisbon, Berlin and New York.    Professor Borges obtained a B.A in Modern and Contemporary History-Politics and International Affairs from ISCTE-University Institute of Lisbon as well as an M.A in African History from the Faculty of Humanities of the University of Lisbon and received a Ph.D. in Education Sciences - History of Education from the Humboldt University of Berlin.  In August 2019, Sónia finished postdoctoral work at  the Center for Place, Culture and Politics (CPCP) at the Graduate Center of the City University of New York, under the theme Consciousness and Revolution.   Sónia is author of Militant Education, Liberation Struggle, Consciousness: The PAIGC education in Guinea Bissau 1963-1978 and The PAIGC’s Political Education for Liberation in Guinea-Bissau, 1963–74 with the Tricontinental: Institute for Social Research.   Sónia has edited Notebooks Consciousness and Black Resistance and In the Dust of Waiting. Paths in the neighborhoods of Estrada Militar, Santa Filomena and Encosta Nascente.   Along with filmmaker Filipa César, creative work includes a short film titled: Navigating the Pilot School (2016), and Mangrove School (2022).   Sónia is currently working on her next project focused on The Walking Archives, the liberation struggle, memory, generation and imaginaries.  Makaya McCraven - The Fifth Monk [Universal Beings] Oddisee - Work To Do (feat. Bilal)[To What End]]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1480606774</guid><pubDate>Wed, 29 Mar 2023 21:17:33 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536539/1480606774_africaworldnowproject_militant_memory_the_walking_archive_w_sonia_vaz_borges.mp3" length="172034163" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Amélia Araújo recording the works of the First National Popular Assembly of Guinea-Bissau for Rádio Libertação, in the liberated region of Madina de Boé [available: http://casacomum.org/cc/visualizador?pasta=05247.000.152]  In this program,...</itunes:subtitle><itunes:summary><![CDATA[Image: Amélia Araújo recording the works of the First National Popular Assembly of Guinea-Bissau for Rádio Libertação, in the liberated region of Madina de Boé [available: http://casacomum.org/cc/visualizador?pasta=05247.000.152]  In this program, militant memory &amp; the walking archive w/ Sónia Vaz Borges, we move through her work on the PAIGC’s struggle for liberation and militant education, paying attention to the contours of thought, the edges where questions were formed that guide us to push beyond.   Sónia Vaz Borges [https://www.soniavazborges.com/] is a militant interdisciplinary historian and long-time social and political organizer. A daughter of Cape Verdean immigrants, she was born and raised in Portugal. Sónia is currently an Assistant Professor at Drexel University, in the department of History and Africana Studies.  Sónia work focuses on the silenced histories of people, specifically peoples actions and roles during historic moments of sociopolitical change … the liberation struggles and social movements around the world and their internationalism and solidarity, in relation with the fields of education and memories, space and architectures, through the practice of anti-colonial, decolonial and militant research and writing.   Sónia career as an interdisciplinary historian was developed in three international public universities: Lisbon, Berlin and New York.    Professor Borges obtained a B.A in Modern and Contemporary History-Politics and International Affairs from ISCTE-University Institute of Lisbon as well as an M.A in African History from the Faculty of Humanities of the University of Lisbon and received a Ph.D. in Education Sciences - History of Education from the Humboldt University of Berlin.  In August 2019, Sónia finished postdoctoral work at  the Center for Place, Culture and Politics (CPCP) at the Graduate Center of the City University of New York, under the theme Consciousness and Revolution.   Sónia is author of Militant Education, Liberation Struggle, Consciousness: The PAIGC education in Guinea Bissau 1963-1978 and The PAIGC’s Political Education for Liberation in Guinea-Bissau, 1963–74 with the Tricontinental: Institute for Social Research.   Sónia has edited Notebooks Consciousness and Black Resistance and In the Dust of Waiting. Paths in the neighborhoods of Estrada Militar, Santa Filomena and Encosta Nascente.   Along with filmmaker Filipa César, creative work includes a short film titled: Navigating the Pilot School (2016), and Mangrove School (2022).   Sónia is currently working on her next project focused on The Walking Archives, the liberation struggle, memory, generation and imaginaries.  Makaya McCraven - The Fifth Monk [Universal Beings] Oddisee - Work To Do (feat. Bilal)[To What End]]]></itunes:summary><itunes:duration>4301</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f45aa01d462ab8d039f92053f5f43362.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>southern Africa liberation movements w/ Prexy Nesbitt - Pt. 1 &amp; Samora Machel</title><link>https://www.spreaker.com/episode/southern-africa-liberation-movements-w-prexy-nesbitt-pt-1-samora-machel--57536562</link><description><![CDATA[Image: “Apartheid No.”, Faustino Pérez, 1977 [Organisation in Solidarity with the People of Africa, Asia and Latin America (OSPAAAL)]  Reflecting on the THE IDEOLOGICAL TENDENCIES AND POLITICAL PRE-DISPOSITIONS OF THE BLACK 'LEFT' IN AND AROUND THE ANTI-APARTHEID AND AFRICAN SOLIDARITY MOVEMENT IN THE 1970'S AND 8O'S: SOME THOUGHTS &amp; NOTES, Prexy Nesbitt suggests that:   “There were certain political moments and certain African liberation movements “that highlighted the tendencies and orientations more than the normal ups and downs of African solidarity work. Three of those moments were: 1) the 1974 Sixth Pan Africanist Congress and decisions taken as to who would be invited to it and who would be allowed to participate in it; 2) Cuba's entry into the Angolan liberation struggle after the invitation extended to Cuba by Agostinho Neto, the then President of the MPLA; and,3) the over-all performance and steady demise of the Pan-Africanist Congress(PAC) throughout the 1970's and 80's in direct proportion to the steady increase in support and relationship of US activists and supporters to the African National Congress(ANC).”  Today, you will listen to Pt. 1 of a conversation we recently had with Prexy Nesbitt, where we begin to construct a framework – an activist-intellectual biography – a point of entry into understanding the role of study &amp; struggle/theory &amp; practice, as a central pillar in Black Radical praxis, a praxis specifically rooted in a critical Africana human rights consciousness. Its purpose to present, explore, map, and construct contemporary pathways into the constellation of ideas and practices that fundamentally resist a global world order that is rooted in race/racism, colonialism-imperialism, capitalism through the people who were in engaged in collective struggle.  Born in Chicago, Illinois, Prexy Nesbitt was educated at Antioch College in Yellow Springs, Ohio, with a degree in Political Science and a minor in Nineteenth Century Russian Literature. He went on to attend the University of Dar es Salaam, Tanzania; Northwestern University; and Columbia University.  His work includes direct and indirect activity in six Southern African liberation movements: African National Congress (ANC); Mozambique Liberation Front (FRELIMO); Popular Movement for the Liberation of Angola (MPLA); Zimbabwe African People's Union (ZAPU); and the Zimbabwe African National Union (ZANU); the Southwest African People's Organization (SWAPO), the African Party for the Independence of Guinea and Cape Verde (PAIGC).   Returning to Chicago in the 1980s, he worked as a labor organizer and as special aide to then Chicago mayor Harold Washington. He was later appointed consultant to represent the country and its interests in the United States, Canada, and Europe by the independent Mozambique government.   He also engaged many formations that included, but not limited to, the Chicago Committee for the Liberation of Angola, Mozambique, and Guinea Bissau American Committee on Africa; the Institute for Policy Studies; the African National Congress; Labor Against Apartheid; Chicago Coalition for Illinois Divestment from South Africa (CIDSA). As an activist and an educator, he has organized and taught throughout the U.S. and around the world.  Other audio:  Samora Machel, Son Of Africa [snippet] - https://icarusfilms.com/if-samo Makaya McCraven - Universal Beings - Holy Lands (feat. Brandee Younger) Keyshia Cole - I Changed My Mind [instrumental] Laura Mvula - Sing To The Moon Struggles for Freedom: Southern Africa: https://www.jstor.org/site/struggles-for-freedom/southern-africa/ Africa Information Service: https://africanactivist.msu.edu/organization/210-813-696/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1464527383</guid><pubDate>Thu, 09 Mar 2023 00:11:51 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536562/1464527383_africaworldnowproject_southernafricaliberationmovementswithprexynesbitt.mp3" length="138809523" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: “Apartheid No.”, Faustino Pérez, 1977 [Organisation in Solidarity with the People of Africa, Asia and Latin America (OSPAAAL)]  Reflecting on the THE IDEOLOGICAL TENDENCIES AND POLITICAL PRE-DISPOSITIONS OF THE BLACK 'LEFT' IN AND AROUND THE...</itunes:subtitle><itunes:summary><![CDATA[Image: “Apartheid No.”, Faustino Pérez, 1977 [Organisation in Solidarity with the People of Africa, Asia and Latin America (OSPAAAL)]  Reflecting on the THE IDEOLOGICAL TENDENCIES AND POLITICAL PRE-DISPOSITIONS OF THE BLACK 'LEFT' IN AND AROUND THE ANTI-APARTHEID AND AFRICAN SOLIDARITY MOVEMENT IN THE 1970'S AND 8O'S: SOME THOUGHTS &amp; NOTES, Prexy Nesbitt suggests that:   “There were certain political moments and certain African liberation movements “that highlighted the tendencies and orientations more than the normal ups and downs of African solidarity work. Three of those moments were: 1) the 1974 Sixth Pan Africanist Congress and decisions taken as to who would be invited to it and who would be allowed to participate in it; 2) Cuba's entry into the Angolan liberation struggle after the invitation extended to Cuba by Agostinho Neto, the then President of the MPLA; and,3) the over-all performance and steady demise of the Pan-Africanist Congress(PAC) throughout the 1970's and 80's in direct proportion to the steady increase in support and relationship of US activists and supporters to the African National Congress(ANC).”  Today, you will listen to Pt. 1 of a conversation we recently had with Prexy Nesbitt, where we begin to construct a framework – an activist-intellectual biography – a point of entry into understanding the role of study &amp; struggle/theory &amp; practice, as a central pillar in Black Radical praxis, a praxis specifically rooted in a critical Africana human rights consciousness. Its purpose to present, explore, map, and construct contemporary pathways into the constellation of ideas and practices that fundamentally resist a global world order that is rooted in race/racism, colonialism-imperialism, capitalism through the people who were in engaged in collective struggle.  Born in Chicago, Illinois, Prexy Nesbitt was educated at Antioch College in Yellow Springs, Ohio, with a degree in Political Science and a minor in Nineteenth Century Russian Literature. He went on to attend the University of Dar es Salaam, Tanzania; Northwestern University; and Columbia University.  His work includes direct and indirect activity in six Southern African liberation movements: African National Congress (ANC); Mozambique Liberation Front (FRELIMO); Popular Movement for the Liberation of Angola (MPLA); Zimbabwe African People's Union (ZAPU); and the Zimbabwe African National Union (ZANU); the Southwest African People's Organization (SWAPO), the African Party for the Independence of Guinea and Cape Verde (PAIGC).   Returning to Chicago in the 1980s, he worked as a labor organizer and as special aide to then Chicago mayor Harold Washington. He was later appointed consultant to represent the country and its interests in the United States, Canada, and Europe by the independent Mozambique government.   He also engaged many formations that included, but not limited to, the Chicago Committee for the Liberation of Angola, Mozambique, and Guinea Bissau American Committee on Africa; the Institute for Policy Studies; the African National Congress; Labor Against Apartheid; Chicago Coalition for Illinois Divestment from South Africa (CIDSA). As an activist and an educator, he has organized and taught throughout the U.S. and around the world.  Other audio:  Samora Machel, Son Of Africa [snippet] - https://icarusfilms.com/if-samo Makaya McCraven - Universal Beings - Holy Lands (feat. Brandee Younger) Keyshia Cole - I Changed My Mind [instrumental] Laura Mvula - Sing To The Moon Struggles for Freedom: Southern Africa: https://www.jstor.org/site/struggles-for-freedom/southern-africa/ Africa Information Service: https://africanactivist.msu.edu/organization/210-813-696/]]></itunes:summary><itunes:duration>3471</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/8f5cbcabba7eb83b0077453ecf14ff0d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black radicalism, mutual comradeship &amp; Black Scare/Red Scare w/ Charisse Burden-Stelly</title><link>https://www.spreaker.com/episode/black-radicalism-mutual-comradeship-black-scare-red-scare-w-charisse-burden-stelly--57536558</link><description><![CDATA[In Modern U.S. Racial Capitalism: Some Theoretical Insights, Burden-Stelly [https://www.charisseburdenstelly.com/] asserts that modern U.S. racial capitalism is a racially hierarchical political economy constituting war and militarism, imperialist accumulation, expropriation by domination, and labor superexploitation.”  For Dr. CBS, “The racial specifically refers to Blackness, defined as African descendants’ relationship to the capitalist mode of production—their structural location—and the condition, status, and material realities emanating therefrom. It is out of this structural location that the irresolvable contradiction of value minus worth arises.   Dr. CBS further unpacks Blackness and its relational value to capital by arguing that it is a “capacious category of surplus value extraction essential to, on the one hand, an array of political-economic functions, including accumulation, disaccumulation … While on the other, “Blackness is the quintessential condition of disposability, expendability, and devalorization (Modern U.S. Racial Capitalism: Some Theoretical Insights, 10).   It is here that it can be argued further that this contradiction allows the mutability of oppression of Blackness to be transmitted across time and space, impacting multiple levels of the lived experiences of African/a peoples as individuals moves across perceived social boundaries, while at the same being ascribed to the “disposability, expendability, and devalorization” of the/a collective Blackness.   Dr. CBS goes on to write that “modern U.S. racial capitalism is rooted in the imbrication of anti-Blackness and antiradicalism. Anti-Blackness is reduced to a category of abjection and subjection through narrations of absolute biological or cultural difference …” (Modern U.S. Racial Capitalism: Some Theoretical Insights: 11-12).  Today, we explore the praxis of Black radicalism, mutual comradeship, Organize, Fight, Win: Three Decades of Black Communist Women’s Political Writings &amp; Black Scare/Red Scare with Charisse Burden-Stelly.  Dr. Charisse Burden-Stelly is currently an Associate Professor of African American Studies at Wayne State University and a member of the Black Alliance for Peace Research &amp; Political Education Team.   Dr. Burden-Stelly is a critical Black Studies scholar of political theory, political economy, intellectual history, and historical sociology.   Dr. Burden-Stelly pursues a research program that encompasses two complementary lines of inquiry, with the first line interrogating the transnational entanglements of U.S. racial capitalism, anticommunism, and antiblack structural racism. While the second, examines twentieth-century [20th] Black anticapitalist thought with a particular focus on W.E.B. Du Bois and scholar activists in his intellectual community.   Dr. Burden-Stelly is co-author, with Dr. Gerald Horne, of W.E.B. Du Bois: A Life in American History and is finishing, Black Scare/Red Scare: Antiblackness, Anticommunism, and the Rise of Capitalism in the United States.   Dr. CBS is co-editor of Organize, Fight, Win: Three Decades of Black Communist Women’s Political Writings (Verso, 2022) and Reproducing Domination: On the Caribbean and the Postcolonial State (University of Mississippi, 2022).   Dr. Buden-Stelly’s work appears in: Small Axe, Monthly Review, Souls, Du Bois Review, to name a few.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.                        Enjoy the program!  SAULT:  Power and Higher Vels Trio - 40 Point Feat. Shabaka Hutchings and Yellow Ochre Pt.1]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1407445363</guid><pubDate>Wed, 21 Dec 2022 15:45:45 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536558/1407445363_africaworldnowproject_black_radicalism_mutual_comradeship_black_scarered_scare_w_charisse_burden_stelly.mp3" length="144639603" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In Modern U.S. Racial Capitalism: Some Theoretical Insights, Burden-Stelly [https://www.charisseburdenstelly.com/] asserts that modern U.S. racial capitalism is a racially hierarchical political economy constituting war and militarism, imperialist...</itunes:subtitle><itunes:summary><![CDATA[In Modern U.S. Racial Capitalism: Some Theoretical Insights, Burden-Stelly [https://www.charisseburdenstelly.com/] asserts that modern U.S. racial capitalism is a racially hierarchical political economy constituting war and militarism, imperialist accumulation, expropriation by domination, and labor superexploitation.”  For Dr. CBS, “The racial specifically refers to Blackness, defined as African descendants’ relationship to the capitalist mode of production—their structural location—and the condition, status, and material realities emanating therefrom. It is out of this structural location that the irresolvable contradiction of value minus worth arises.   Dr. CBS further unpacks Blackness and its relational value to capital by arguing that it is a “capacious category of surplus value extraction essential to, on the one hand, an array of political-economic functions, including accumulation, disaccumulation … While on the other, “Blackness is the quintessential condition of disposability, expendability, and devalorization (Modern U.S. Racial Capitalism: Some Theoretical Insights, 10).   It is here that it can be argued further that this contradiction allows the mutability of oppression of Blackness to be transmitted across time and space, impacting multiple levels of the lived experiences of African/a peoples as individuals moves across perceived social boundaries, while at the same being ascribed to the “disposability, expendability, and devalorization” of the/a collective Blackness.   Dr. CBS goes on to write that “modern U.S. racial capitalism is rooted in the imbrication of anti-Blackness and antiradicalism. Anti-Blackness is reduced to a category of abjection and subjection through narrations of absolute biological or cultural difference …” (Modern U.S. Racial Capitalism: Some Theoretical Insights: 11-12).  Today, we explore the praxis of Black radicalism, mutual comradeship, Organize, Fight, Win: Three Decades of Black Communist Women’s Political Writings &amp; Black Scare/Red Scare with Charisse Burden-Stelly.  Dr. Charisse Burden-Stelly is currently an Associate Professor of African American Studies at Wayne State University and a member of the Black Alliance for Peace Research &amp; Political Education Team.   Dr. Burden-Stelly is a critical Black Studies scholar of political theory, political economy, intellectual history, and historical sociology.   Dr. Burden-Stelly pursues a research program that encompasses two complementary lines of inquiry, with the first line interrogating the transnational entanglements of U.S. racial capitalism, anticommunism, and antiblack structural racism. While the second, examines twentieth-century [20th] Black anticapitalist thought with a particular focus on W.E.B. Du Bois and scholar activists in his intellectual community.   Dr. Burden-Stelly is co-author, with Dr. Gerald Horne, of W.E.B. Du Bois: A Life in American History and is finishing, Black Scare/Red Scare: Antiblackness, Anticommunism, and the Rise of Capitalism in the United States.   Dr. CBS is co-editor of Organize, Fight, Win: Three Decades of Black Communist Women’s Political Writings (Verso, 2022) and Reproducing Domination: On the Caribbean and the Postcolonial State (University of Mississippi, 2022).   Dr. Buden-Stelly’s work appears in: Small Axe, Monthly Review, Souls, Du Bois Review, to name a few.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.                        Enjoy the program!  SAULT:  Power and Higher Vels Trio - 40 Point Feat. Shabaka Hutchings and Yellow Ochre Pt.1]]></itunes:summary><itunes:duration>3616</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/cccad4ba7b8105d3c5beeb252ec08468.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>thinking through &amp; beyond the limit/s of catastrophe w/ Bedour Alagraa</title><link>https://www.spreaker.com/episode/thinking-through-beyond-the-limit-s-of-catastrophe-w-bedour-alagraa--57536542</link><description><![CDATA[Bedour Alagraa [https://www.bedouralagraa.com/] argues that “the word ‘catastrophe’ as an anchor for understanding our earth’s ecology has yet to account for the manner in which the catastrophic is ongoing, yet still tied to an ‘original’ detonation of sorts. A prompt given to us by Kamau Brathwaite.   And so, the “enigma of catastrophe as a word, as a concept, lies in this tension—that is, between a desire to evade the originary Event in favor of the repetition, while also recognizing the Event as it were.”  It is in following Brathwaite’s insistence on both the ongoing presence of an original or inaugural moment and the repetition, that Alagraa suggests constitutes the most pressing theory-problem.  For Alagraa, part of the problem with our thinking concerning this theory-problem, is the manner in which liberal scientist formulations have remained relatively unchallenged.   Cedric Robinson adds clarity to this assertation, in his essay titled “On the Liberal Theory of Knowledge and the Concept of Race,” when he wrote:  “The examples are legion in physical science and in social science. One does a little hand-jive, a little mechanical magic, produces an illusion and looks for uncritical acceptance and obedience from the audience. [Liberal] scientific thought does not resolve mysteries so much as it defines them out of existence.”  It is from here that we can see that Alagraa is urging us to think “against the claim that we need simply to believe science, or have better science, or better mechanics so that we might address the problem of our earth’s ecology and its assumed lifespan. Without destabilizing our core assumptions about catastrophe, we run the risk of rendering theory inept for confronting this predicament ...”   Today, we explore this in more detail as well as the role of Caribbean radical thought; Sylvia Wynter; Black Studies as the praxis of Black life; and beyond the anthropocentric frames with Bedour Alagraa.   Bedour Alagraa is an Assistant professor of Political and Social Thought in the Department of African and African diaspora studies at the University of Texas at Austin, and is currently a Visiting Research Scholar in the Department of African American Studies at Princeton University.   Bedour’s work explores the contours of Black radical genealogies in political theory, history/ies of political concepts, Caribbean thought, African anti-colonial thought, and Black Marxism(s).   Dr. Alagraa is also the co-editor of a volume of Chairman Fred Hampton’s Speeches alongside Chairman Fred Hampton Jr., titled I Am a Revolutionary!: Speeches by Chairman Fred Hampton, forthcoming from Pluto Press in early 2023.   Her book, The Interminable Catastrophe (forthcoming from Duke University Press), writes against the discourse of imminent disaster and considers the predicament of catastrophe as a grammar-problem, which requires a re-reading of Black radical thought in order to find an escape from circulating discussions concerning our planet’s ‘bad infinity’ (borrowing from Hegel) status and lifespan.   Dr. Alagraa has published in several peer-reviewed journals, including Critical Ethnic Studies, Contemporary Political Theory, The CLR James Journal of Caribbean Philosophy, Small Axe, and Souls: A Critical Journal of Black Politics, Culture, and Society.   She is currently co-editor, alongside Anthony Bogues, of the ‘Black Critique’ book series at Pluto Press.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.                        Enjoy the program!  Image: https://offshootjournal.org/the-interminable-catastrophe/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1402204792</guid><pubDate>Wed, 14 Dec 2022 00:09:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536542/1402204792_africaworldnowproject_thinking_through_beyond_the_limits_of_catastrophe_w_bedour_alagraa.mp3" length="105309271" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Bedour Alagraa [https://www.bedouralagraa.com/] argues that “the word ‘catastrophe’ as an anchor for understanding our earth’s ecology has yet to account for the manner in which the catastrophic is ongoing, yet still tied to an ‘original’ detonation...</itunes:subtitle><itunes:summary><![CDATA[Bedour Alagraa [https://www.bedouralagraa.com/] argues that “the word ‘catastrophe’ as an anchor for understanding our earth’s ecology has yet to account for the manner in which the catastrophic is ongoing, yet still tied to an ‘original’ detonation of sorts. A prompt given to us by Kamau Brathwaite.   And so, the “enigma of catastrophe as a word, as a concept, lies in this tension—that is, between a desire to evade the originary Event in favor of the repetition, while also recognizing the Event as it were.”  It is in following Brathwaite’s insistence on both the ongoing presence of an original or inaugural moment and the repetition, that Alagraa suggests constitutes the most pressing theory-problem.  For Alagraa, part of the problem with our thinking concerning this theory-problem, is the manner in which liberal scientist formulations have remained relatively unchallenged.   Cedric Robinson adds clarity to this assertation, in his essay titled “On the Liberal Theory of Knowledge and the Concept of Race,” when he wrote:  “The examples are legion in physical science and in social science. One does a little hand-jive, a little mechanical magic, produces an illusion and looks for uncritical acceptance and obedience from the audience. [Liberal] scientific thought does not resolve mysteries so much as it defines them out of existence.”  It is from here that we can see that Alagraa is urging us to think “against the claim that we need simply to believe science, or have better science, or better mechanics so that we might address the problem of our earth’s ecology and its assumed lifespan. Without destabilizing our core assumptions about catastrophe, we run the risk of rendering theory inept for confronting this predicament ...”   Today, we explore this in more detail as well as the role of Caribbean radical thought; Sylvia Wynter; Black Studies as the praxis of Black life; and beyond the anthropocentric frames with Bedour Alagraa.   Bedour Alagraa is an Assistant professor of Political and Social Thought in the Department of African and African diaspora studies at the University of Texas at Austin, and is currently a Visiting Research Scholar in the Department of African American Studies at Princeton University.   Bedour’s work explores the contours of Black radical genealogies in political theory, history/ies of political concepts, Caribbean thought, African anti-colonial thought, and Black Marxism(s).   Dr. Alagraa is also the co-editor of a volume of Chairman Fred Hampton’s Speeches alongside Chairman Fred Hampton Jr., titled I Am a Revolutionary!: Speeches by Chairman Fred Hampton, forthcoming from Pluto Press in early 2023.   Her book, The Interminable Catastrophe (forthcoming from Duke University Press), writes against the discourse of imminent disaster and considers the predicament of catastrophe as a grammar-problem, which requires a re-reading of Black radical thought in order to find an escape from circulating discussions concerning our planet’s ‘bad infinity’ (borrowing from Hegel) status and lifespan.   Dr. Alagraa has published in several peer-reviewed journals, including Critical Ethnic Studies, Contemporary Political Theory, The CLR James Journal of Caribbean Philosophy, Small Axe, and Souls: A Critical Journal of Black Politics, Culture, and Society.   She is currently co-editor, alongside Anthony Bogues, of the ‘Black Critique’ book series at Pluto Press.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.                        Enjoy the program!  Image: https://offshootjournal.org/the-interminable-catastrophe/]]></itunes:summary><itunes:duration>4388</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c765db48a186c6dbe85345d45a5d2b70.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Maurice Jackson On Esther Cooper Jackson</title><link>https://www.spreaker.com/episode/maurice-jackson-on-esther-cooper-jackson--57536571</link><description><![CDATA[It is without hyperbole to suggest that Esther Cooper Jackson was one of the most important organizers, thinkers, writers in the history of world broadly, the Africana world specifically for over eight (8) decades [if start with SYNC]. Her intellectual contributions, her insight/foresight, her writing, her ability to organize organizers, her kindness, her love for and hope in Black people, her modeling of radical care for intentionally extended community and her family, her vision to see beyond the parameters of now - the moment - all are foundational to what Robin DG Kelley calls ‘freedom dreams’. As well as the clearest articulation of what Amilcar Cabral called for all revolutionaries to commit, that is ‘class-suicide’.  For Maurice Jackson [People’s World], “Esther Cooper Jackson, was the Soul of Black Folks, the Soul of Humanity – the Salt of the Earth.  From her days at Washington’s historic Dunbar High School to Oberlin and to Fisk University, she fought for equality. From her co-founding of the Southern Negro Youth Congress, she was a warrior for justice. During the fascist-like McCarthy era, she stood as a woman of enormous courage, saying that she and Jack ‘devoted themselves [ourselves] to each other, to our daughters, and to the great cause of our times’ through thick and thin. Hers was a ‘life supreme,’ where throughout her century plus five years she emitted a love supreme, for humankind. Nothing could be finer.”  Those who have been fortunate to meet Esther Cooper Jackson, whether personally, politically, or indirectly through her legacy with Freedomways or related organizing work, must now, more than ever, intentionally ensure that generations to come meet her as well.   We all must listen to Esther Cooper Jackson’s instructions more closely now, developing an ‘ear’ to hear deeply, listen beyond the dominant narratives that distort the ability to develop a clear analysis of the relationship between the past and present, with a clear vision of the future.  Next, we present a recent conversation with Maurice Jackson where we reflect on the life of Esther Cooper Jackson, her thought and practice as well as her impact on his personal [and others’], intellectual development and organizing activities.   Maurice Jackson is an Associate Professor who teaches in the History and African American Studies Departments and is Affiliated Professor of Music (Jazz) at Georgetown University.   Before coming to academia, he worked as a longshoreman, shipyard rigger, construction worker and community organizer. He is author of a range of peer-reviewed articles and book chapters as well as Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism; co-editor of African Americans and The Haitian Revolution: Selected Essays and Historical Documents; Quakers and their Allies in the Abolitionist Cause, 1754-1808; and DC Jazz: Stories of Jazz Music in Washington, DC.   He has lectured in France, Turkey, Italy, Puerto Rico, Qatar, served on Georgetown University Slavery Working Group, and is a 2009 inductee into the Washington, D.C. Hall of Fame.   He is completing work on Halfway to Freedom: The Struggles and Strivings of African American in Washington, DC to be published by Duke University Press.   His next projects will be We Knew No Other Way: The Many-Sided Struggle for Freedom and Black Radicalism: A Very Short Introduction.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly. Enjoy the program!  Image: https://collections.si.edu/search/record/edanmdm:nmaahc_2010.55.88]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1381339195</guid><pubDate>Sat, 12 Nov 2022 02:56:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536571/1381339195_africaworldnowproject_maurice_jackson_on_esther_cooper_jackson.mp3" length="193600563" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>It is without hyperbole to suggest that Esther Cooper Jackson was one of the most important organizers, thinkers, writers in the history of world broadly, the Africana world specifically for over eight (8) decades [if start with SYNC]. Her...</itunes:subtitle><itunes:summary><![CDATA[It is without hyperbole to suggest that Esther Cooper Jackson was one of the most important organizers, thinkers, writers in the history of world broadly, the Africana world specifically for over eight (8) decades [if start with SYNC]. Her intellectual contributions, her insight/foresight, her writing, her ability to organize organizers, her kindness, her love for and hope in Black people, her modeling of radical care for intentionally extended community and her family, her vision to see beyond the parameters of now - the moment - all are foundational to what Robin DG Kelley calls ‘freedom dreams’. As well as the clearest articulation of what Amilcar Cabral called for all revolutionaries to commit, that is ‘class-suicide’.  For Maurice Jackson [People’s World], “Esther Cooper Jackson, was the Soul of Black Folks, the Soul of Humanity – the Salt of the Earth.  From her days at Washington’s historic Dunbar High School to Oberlin and to Fisk University, she fought for equality. From her co-founding of the Southern Negro Youth Congress, she was a warrior for justice. During the fascist-like McCarthy era, she stood as a woman of enormous courage, saying that she and Jack ‘devoted themselves [ourselves] to each other, to our daughters, and to the great cause of our times’ through thick and thin. Hers was a ‘life supreme,’ where throughout her century plus five years she emitted a love supreme, for humankind. Nothing could be finer.”  Those who have been fortunate to meet Esther Cooper Jackson, whether personally, politically, or indirectly through her legacy with Freedomways or related organizing work, must now, more than ever, intentionally ensure that generations to come meet her as well.   We all must listen to Esther Cooper Jackson’s instructions more closely now, developing an ‘ear’ to hear deeply, listen beyond the dominant narratives that distort the ability to develop a clear analysis of the relationship between the past and present, with a clear vision of the future.  Next, we present a recent conversation with Maurice Jackson where we reflect on the life of Esther Cooper Jackson, her thought and practice as well as her impact on his personal [and others’], intellectual development and organizing activities.   Maurice Jackson is an Associate Professor who teaches in the History and African American Studies Departments and is Affiliated Professor of Music (Jazz) at Georgetown University.   Before coming to academia, he worked as a longshoreman, shipyard rigger, construction worker and community organizer. He is author of a range of peer-reviewed articles and book chapters as well as Let This Voice Be Heard: Anthony Benezet, Father of Atlantic Abolitionism; co-editor of African Americans and The Haitian Revolution: Selected Essays and Historical Documents; Quakers and their Allies in the Abolitionist Cause, 1754-1808; and DC Jazz: Stories of Jazz Music in Washington, DC.   He has lectured in France, Turkey, Italy, Puerto Rico, Qatar, served on Georgetown University Slavery Working Group, and is a 2009 inductee into the Washington, D.C. Hall of Fame.   He is completing work on Halfway to Freedom: The Struggles and Strivings of African American in Washington, DC to be published by Duke University Press.   His next projects will be We Knew No Other Way: The Many-Sided Struggle for Freedom and Black Radicalism: A Very Short Introduction.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly. Enjoy the program!  Image: https://collections.si.edu/search/record/edanmdm:nmaahc_2010.55.88]]></itunes:summary><itunes:duration>4840</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/d79e64a0f3f772e0753c4f7e071a931d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Cedric Robinson &amp; the precepts of Black Studies</title><link>https://www.spreaker.com/episode/cedric-robinson-the-precepts-of-black-studies--57536546</link><description><![CDATA[Black life, that is, the range of thought and behavior of African/a peoples has been the foundation upon which the modern world was built; it, too, has been the foundation upon which the modern world centers its systems and institutions of distain … often collapsing anything that is seen to be other … into its limited definitions of Blackness.  For many of us, Black life can primarily be understood as an articulation of marronage; a resistance to the dialectical processes of existing and not existing in the warped imagination of whiteness.  To understand the complexities and simplicities of Black life, to see constant manifestations of the refusal to be dehumanized, we must push on the way we think about Black life … identifying and mapping the improvisational processes that produce polyrhythmic ways of being, which is the primary essence Black life … ways of being that ultimately is a refusal to fit into narrowly constructed categories of racist thought … mostly actualized, not even on purpose.   Moten suggest that Black Studies must always maintain its relationship with Black Study, as it is “Black study that refreshes lines of rigorously antidisciplinary invention, effecting intellectual renewal against academic sterility” [The Universal Machine, 2018: 192]. Black Studies is the insurrectionary project of Black life.     For Moten, “study is what you do with other people. It’s talking and walking around with other people, working, dancing, suffering, some irreducible convergence of all three, held under the name of speculative practice. The notion of a rehearsal – being in a kind of workshop, playing in a band, in a jam session, or old men sitting on a porch, or people working together in a factory – there are these various modes of activity. The point of calling it ‘study’ is to mark that the incessant and irreversible intellectuality of these activities is already present [The Undercommons: Fugitive Planning &amp; Black Study, 2013: 110].   It is the ‘already present’ that Josh Myers has provided an important meditation on, study outside/inside the university, an exploration of the radical praxis of Black life.   Today, we present a recent talk from Josh Myers titled: Cedric Robinson and the Precepts of Black Studies.   In addition to being a member of the Africa World Now Project collective, Josh Myers is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University. His research interests include Africana intellectual histories and traditions, Africana philosophy, musics, and foodways as well as critical university studies, and disciplinarity.   He is the author of We Are Worth Fighting For: A History of the Howard University Student Protest of 1989 (NYU Press, 2019) and, recently released, Cedric Robinson: The Time of the Black Radical Tradition (Polity, 2021), as well as the editor of A Gathering Together Literary Journal.  His current book project, Of Black Study [Pluto Press, 2023] explores how the ideas of Black intellectuals created different ways of thinking and knowing in their pursuit of conceptual and epistemological freedom.  Of Black Study explores the work of thinkers who broke with the racial and colonial logics of academic disciplinarity. Bookended by meditations with June Jordan and Toni Cade Bambara, Josh focuses on how W.E.B. Du Bois, Sylvia Wynter, Jacob Carruthers, and Cedric Robinson contributed to Black Studies approaches to knowledge production within and beyond Western structures of knowledge.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!            Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1379842813</guid><pubDate>Thu, 10 Nov 2022 02:35:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536546/1379842813_africaworldnowproject_cedric_robinson_the_precepts_of_black_studies.mp3" length="150242163" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Black life, that is, the range of thought and behavior of African/a peoples has been the foundation upon which the modern world was built; it, too, has been the foundation upon which the modern world centers its systems and institutions of distain …...</itunes:subtitle><itunes:summary><![CDATA[Black life, that is, the range of thought and behavior of African/a peoples has been the foundation upon which the modern world was built; it, too, has been the foundation upon which the modern world centers its systems and institutions of distain … often collapsing anything that is seen to be other … into its limited definitions of Blackness.  For many of us, Black life can primarily be understood as an articulation of marronage; a resistance to the dialectical processes of existing and not existing in the warped imagination of whiteness.  To understand the complexities and simplicities of Black life, to see constant manifestations of the refusal to be dehumanized, we must push on the way we think about Black life … identifying and mapping the improvisational processes that produce polyrhythmic ways of being, which is the primary essence Black life … ways of being that ultimately is a refusal to fit into narrowly constructed categories of racist thought … mostly actualized, not even on purpose.   Moten suggest that Black Studies must always maintain its relationship with Black Study, as it is “Black study that refreshes lines of rigorously antidisciplinary invention, effecting intellectual renewal against academic sterility” [The Universal Machine, 2018: 192]. Black Studies is the insurrectionary project of Black life.     For Moten, “study is what you do with other people. It’s talking and walking around with other people, working, dancing, suffering, some irreducible convergence of all three, held under the name of speculative practice. The notion of a rehearsal – being in a kind of workshop, playing in a band, in a jam session, or old men sitting on a porch, or people working together in a factory – there are these various modes of activity. The point of calling it ‘study’ is to mark that the incessant and irreversible intellectuality of these activities is already present [The Undercommons: Fugitive Planning &amp; Black Study, 2013: 110].   It is the ‘already present’ that Josh Myers has provided an important meditation on, study outside/inside the university, an exploration of the radical praxis of Black life.   Today, we present a recent talk from Josh Myers titled: Cedric Robinson and the Precepts of Black Studies.   In addition to being a member of the Africa World Now Project collective, Josh Myers is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University. His research interests include Africana intellectual histories and traditions, Africana philosophy, musics, and foodways as well as critical university studies, and disciplinarity.   He is the author of We Are Worth Fighting For: A History of the Howard University Student Protest of 1989 (NYU Press, 2019) and, recently released, Cedric Robinson: The Time of the Black Radical Tradition (Polity, 2021), as well as the editor of A Gathering Together Literary Journal.  His current book project, Of Black Study [Pluto Press, 2023] explores how the ideas of Black intellectuals created different ways of thinking and knowing in their pursuit of conceptual and epistemological freedom.  Of Black Study explores the work of thinkers who broke with the racial and colonial logics of academic disciplinarity. Bookended by meditations with June Jordan and Toni Cade Bambara, Josh focuses on how W.E.B. Du Bois, Sylvia Wynter, Jacob Carruthers, and Cedric Robinson contributed to Black Studies approaches to knowledge production within and beyond Western structures of knowledge.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!            Enjoy the program!]]></itunes:summary><itunes:duration>3756</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/913beb3cf91b62c5a0e2a179d4719a2c.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>| terrains of struggle | poetics of revolution: visions of freedom &amp; the Kurdish freedom struggle</title><link>https://www.spreaker.com/episode/terrains-of-struggle-poetics-of-revolution-visions-of-freedom-the-kurdish-freedom-struggle--57536564</link><description><![CDATA[**Note: this is a segment of a [4-hr] mini-radio documentary [titled: terrains of struggle: continuities in freedom dreams] we put together, September 2022 ... full program available via link in bio]**   Land is an essential component of liberation. And “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 revolution of relationships between man and his environment, among men or groups of men within a society, as well as among different societies [Cabral, 1970].”  An example of these essential components of resistance is found in the Kurdish freedom movement. According to Dilar Dirik in The Kurdish Women’s Movement: History, Theory and Practice, the Kurdish Freedom Movement, is a “multifront, popular, transborder and internationalist movement [that] ideologically and organizationally unites genocide survivors, guerrillas, prisoners, workers, politicians, refugees, intellectuals, artists, and youth, who organize through local and regional bottom-up assemblies, communes, cooperatives, academies, and congresses. Since one major component of this movement is its armed struggle against NATO member Turkey, its structures are largely criminalized as ‘terrorist’ by most Western countries. The most radical aspect of this meticulously organized movement is its self-understanding as a ‘women’s paradigm’. One core tenet that permeates its anti-capitalist and anti-state ideology is that patriarchy is a 5,000-year-old system that can and must be abolished, not through reform, but in a ‘women’s revolution’, and that the liberation of all of society is impossible otherwise. In the perspective of the movement, in a patriarchal world, women’s autonomous organization in all spheres of life, from knowledge production to armed self-defense, is a paradigmatic stance and precondition for true democracy” [xviii].  Mansur Tayfuri in The Last Barricade of Revolution: The Kurdish Resistance in the Iranian Revolution of 1979 writes, “A revolution, as a political event and a truth procedure, is not itself the truth, but it opens up a space towards the possibility of another world. Any revolution forces us to encounter what we never expected to emerge. That is why a revolution always functions as a shock” [2021].  What you will hear next is our segment, titled: Poetics of Revolution: Autonomy, Land, Visions of Freedom [exploring the long genealogy of the Kurdish Freedom movement – paying specific attention to the continuities of global struggle by examining the Kurdish Resistance in the Iranian Revolution of 1979] focusing on the relationship between culture, the meaning of autonomy, and the role of land!  Enjoy!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1356949888</guid><pubDate>Wed, 05 Oct 2022 03:01:37 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536564/1356949888_africaworldnowproject_terrains_of_struggle_poetics_of_revolution_visions_of_freedom_the_kurdish_freedom_struggle.mp3" length="150764887" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>**Note: this is a segment of a [4-hr] mini-radio documentary [titled: terrains of struggle: continuities in freedom dreams] we put together, September 2022 ... full program available via link in bio]**   Land is an essential component of liberation....</itunes:subtitle><itunes:summary><![CDATA[**Note: this is a segment of a [4-hr] mini-radio documentary [titled: terrains of struggle: continuities in freedom dreams] we put together, September 2022 ... full program available via link in bio]**   Land is an essential component of liberation. And “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 revolution of relationships between man and his environment, among men or groups of men within a society, as well as among different societies [Cabral, 1970].”  An example of these essential components of resistance is found in the Kurdish freedom movement. According to Dilar Dirik in The Kurdish Women’s Movement: History, Theory and Practice, the Kurdish Freedom Movement, is a “multifront, popular, transborder and internationalist movement [that] ideologically and organizationally unites genocide survivors, guerrillas, prisoners, workers, politicians, refugees, intellectuals, artists, and youth, who organize through local and regional bottom-up assemblies, communes, cooperatives, academies, and congresses. Since one major component of this movement is its armed struggle against NATO member Turkey, its structures are largely criminalized as ‘terrorist’ by most Western countries. The most radical aspect of this meticulously organized movement is its self-understanding as a ‘women’s paradigm’. One core tenet that permeates its anti-capitalist and anti-state ideology is that patriarchy is a 5,000-year-old system that can and must be abolished, not through reform, but in a ‘women’s revolution’, and that the liberation of all of society is impossible otherwise. In the perspective of the movement, in a patriarchal world, women’s autonomous organization in all spheres of life, from knowledge production to armed self-defense, is a paradigmatic stance and precondition for true democracy” [xviii].  Mansur Tayfuri in The Last Barricade of Revolution: The Kurdish Resistance in the Iranian Revolution of 1979 writes, “A revolution, as a political event and a truth procedure, is not itself the truth, but it opens up a space towards the possibility of another world. Any revolution forces us to encounter what we never expected to emerge. That is why a revolution always functions as a shock” [2021].  What you will hear next is our segment, titled: Poetics of Revolution: Autonomy, Land, Visions of Freedom [exploring the long genealogy of the Kurdish Freedom movement – paying specific attention to the continuities of global struggle by examining the Kurdish Resistance in the Iranian Revolution of 1979] focusing on the relationship between culture, the meaning of autonomy, and the role of land!  Enjoy!]]></itunes:summary><itunes:duration>6282</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f6da95c1f761ccd9f9ff9d4deb91e5e4.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>evolutions in the Black freedom movement w/ Ashanti Omowali Alston</title><link>https://www.spreaker.com/episode/evolutions-in-the-black-freedom-movement-w-ashanti-omowali-alston--57536532</link><description><![CDATA[Writing in ‘Beyond Nationalism, But Not Without it’, Ashanti Alston frames his thoughts in the following epigraph by Audre Lorde: “…we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change. Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression. But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist.”  Moving through Ashanti’s intentional and critical engagement with anarchism, he situates the sociopolitical worldview in an African context in his article, ‘Towards a Vibrant &amp; Broad African-based Anarchism’, where he provides an important point of entry to expand the work that others such as Sam Mbah, I.E. Igariwey, and the Nigerian Awareness League have provided as the foundational premise of expanding dominant expressions of anarchism as a sociopolitical frame that can guide or more appropriately further radical and revolutionary thought.  In fact, Ashanti highlights the fact that ideas and concepts that anarchism/ist wrestle with such as, but not limited to – communalism, nonbinary conceptualizations of gender and the role of the individual the community, to society, direct democracy – are fundamental and inherent in indigenous – endogenous – precolonial African sociopolitical and cultural fabric.  ASHANTI OMOWALI ALSTON: Revolutionary, speaker, writer, organizer, political theorist. Ashanti is one of the few former members of the Black Panther Party who identifies as an anarchist in the tradition of New Afrikan ancestor Kwesi Balagoon (BPP &amp; BLA) within the Black Liberation Movement. As a result of his membership in both the BPP and Black Liberation Army (BLA), he served a total of 14 years as a political prisoner and prisoner-of-war. He has visited the Zapatista movement, organized with Anarchist People Of Colour (APOC) and the Malcolm X Grassroots Movement, and is currently on the Steering Committee of the National Jericho Movement to free U.S. political prisoners.  Ashanti has authored a number of chapters, articles, pamphlets, and given talks and lectured around the world. Some of his work has appeared in Anarcho-Blackness: Notes Toward a Black Anarchism; Childhood &amp; The Psychological Dimension of Revolution; Black Anarchism: A Reader; Let Freedom Ring: A Collection of Documents from the Movements to Free U.S. Political Prisoners; Anarchist Panther; Journal of Prisoners on Prisons; and No! Against Adult Supremacy to name a few.   Concepts and ideas that frame this present discussion are centered on: autonomy-the impact/influence of Black Power Movement on the Zapatists; the role of land as a fundamental component of liberation; visions of freedom; where are we now and where are we headed in terms of an organized collective front and, this, in relationship to the necessity to develop a program of action that can sufficiently counter the present conditions of global order?   Using some of Ashanti’s work - Towards a Vibrant &amp; Broad African-Based Anarchism; What’s a Black Man Doing Here In ZapatistaLand?: Journey Into the ‘Mississippi’ of Mexico; and Beyond Nationalism But Not Without It - we set the terms of engagement that will undoubtedly frame future conversation where we Think Black Out Loud in public space.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1348530943</guid><pubDate>Thu, 22 Sep 2022 01:41:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536532/1348530943_africaworldnowproject_evolutions_in_the_black_freedom_movement_w_ashanti_omowali_alston.mp3" length="203430963" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Writing in ‘Beyond Nationalism, But Not Without it’, Ashanti Alston frames his thoughts in the following epigraph by Audre Lorde: “…we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather...</itunes:subtitle><itunes:summary><![CDATA[Writing in ‘Beyond Nationalism, But Not Without it’, Ashanti Alston frames his thoughts in the following epigraph by Audre Lorde: “…we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change. Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression. But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist.”  Moving through Ashanti’s intentional and critical engagement with anarchism, he situates the sociopolitical worldview in an African context in his article, ‘Towards a Vibrant &amp; Broad African-based Anarchism’, where he provides an important point of entry to expand the work that others such as Sam Mbah, I.E. Igariwey, and the Nigerian Awareness League have provided as the foundational premise of expanding dominant expressions of anarchism as a sociopolitical frame that can guide or more appropriately further radical and revolutionary thought.  In fact, Ashanti highlights the fact that ideas and concepts that anarchism/ist wrestle with such as, but not limited to – communalism, nonbinary conceptualizations of gender and the role of the individual the community, to society, direct democracy – are fundamental and inherent in indigenous – endogenous – precolonial African sociopolitical and cultural fabric.  ASHANTI OMOWALI ALSTON: Revolutionary, speaker, writer, organizer, political theorist. Ashanti is one of the few former members of the Black Panther Party who identifies as an anarchist in the tradition of New Afrikan ancestor Kwesi Balagoon (BPP &amp; BLA) within the Black Liberation Movement. As a result of his membership in both the BPP and Black Liberation Army (BLA), he served a total of 14 years as a political prisoner and prisoner-of-war. He has visited the Zapatista movement, organized with Anarchist People Of Colour (APOC) and the Malcolm X Grassroots Movement, and is currently on the Steering Committee of the National Jericho Movement to free U.S. political prisoners.  Ashanti has authored a number of chapters, articles, pamphlets, and given talks and lectured around the world. Some of his work has appeared in Anarcho-Blackness: Notes Toward a Black Anarchism; Childhood &amp; The Psychological Dimension of Revolution; Black Anarchism: A Reader; Let Freedom Ring: A Collection of Documents from the Movements to Free U.S. Political Prisoners; Anarchist Panther; Journal of Prisoners on Prisons; and No! Against Adult Supremacy to name a few.   Concepts and ideas that frame this present discussion are centered on: autonomy-the impact/influence of Black Power Movement on the Zapatists; the role of land as a fundamental component of liberation; visions of freedom; where are we now and where are we headed in terms of an organized collective front and, this, in relationship to the necessity to develop a program of action that can sufficiently counter the present conditions of global order?   Using some of Ashanti’s work - Towards a Vibrant &amp; Broad African-Based Anarchism; What’s a Black Man Doing Here In ZapatistaLand?: Journey Into the ‘Mississippi’ of Mexico; and Beyond Nationalism But Not Without It - we set the terms of engagement that will undoubtedly frame future conversation where we Think Black Out Loud in public space.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Enjoy the program!]]></itunes:summary><itunes:duration>5086</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/98366cd67de4224edd0762256ee3838c.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Kumina Queen w/ Nyasha Laing</title><link>https://www.spreaker.com/episode/kumina-queen-w-nyasha-laing--57536573</link><description><![CDATA[According to Kamau Brathwaite, ‘Kumina is the most African of the [cultural expressions] to be found in Jamaica, with negligible European or Christian influence. Linguistics evidence cites the Kongo as a specific ethnic source for the ‘language’ and possibly the music of kumina.   Recounting a personal experience with Imogene Kennedy, known as Queenie, who was a queen and tradition bearer of Kumina, James Early in his article, The ‘Re-communalization’ of a Jamaican Kumina Drum, highlights Queenie’s entrance into the world of the Kumina religion, as documented in Olive Lewin’s book, Rock It Come Over: The Folk Music of Jamaica, Queenie share that: “While searching for coconuts in a gully, the Spirits took her to a large, hollow cotton tree where she said she stayed twenty-one days without food or water, hanging upside down, communicating with the ancestral spirits who taught her prayers and songs in the Kikongo African language. From that epiphany she became a Kumina queen.”  Today, we present to you, a conversation I had with Nyasha Laing about her film [Kumina Queen] contextualized in a wider discussion about Kumina.  The film centers, Imogene “Queenie” Kennedy who was a contemporary priestess in post-colonial Jamaica who catapulted her African spiritual practice into renown. But after centuries of erasure, what remains of the dance between the living and the dead?  Nyasha Laing is a documentarian, writer, cultural worker, and lawyer focused on transformative stories of global leaders, cultures, and communities. Her independent storytelling credits include Punta Soul (2008) and Kumina Queen (2022), two films that explore themes of loss, regeneration, and freedom. Her work has appeared in and on the Los Angeles Pan-African Film Festival, BBC World Service, YES Magazine, The Art Museum of the Americas, IMZ International Festival &amp; European Traveling Showcase.    In addition, she has served as an impact producer for award-winning PBS films including Tell Them We Are Rising (2017), All Kinfolk Ain’t Skinfolk (2018), Belly of the Beast (2020), and Into Dust (2021).  Nyasha is a graduate of Yale University and New York University School of Law.   In a statement from Nyasha Laing about the purpose of the film: “We tell this story to demystify and celebrate kumina.”  Before the conversation … we will hear from Kamau Brathwaite presenting part of his poem, “Kumina” from Born to Slow Horses … that moves with the 21 days that Imogene Kennedy spent communicating with the ancestral spirits who taught her prayers and songs.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.              Enjoy the program!  For more [about film &amp; Nyasha Laing]: https://kuminaqueen.net/  Image: Nyasha Laing [film still]  Sounds: Poet Kamau Brathwaite reads selections from the poem "Kumina" from Born to Slow Horses, winner of the 2006 International Griffin Poetry Prize: https://www.youtube.com/watch?v=Ate7II-Fv6Q&amp;t=443s  SIYAANS: KUMINA [A homage to the Spiritual Expressions of our Ancestors] by ShakaRa!, Spoken Word Activist, available here: https://www.youtube.com/watch?v=5MpbD9yFPLg&amp;t=1s  Paul Bogle Foundation, KUMINA @ STONY GUT OCTOBER 10TH 2014 available here: https://www.youtube.com/channel/UCBnL4OvkDUML5Febztd8kJQ/featured  Start Running from Death To The Planet by The Comet Is Coming]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1344131116</guid><pubDate>Thu, 15 Sep 2022 04:31:37 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536573/1344131116_africaworldnowproject_kumina_queen_w_nyasha_laing.mp3" length="132752883" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to Kamau Brathwaite, ‘Kumina is the most African of the [cultural expressions] to be found in Jamaica, with negligible European or Christian influence. Linguistics evidence cites the Kongo as a specific ethnic source for the ‘language’ and...</itunes:subtitle><itunes:summary><![CDATA[According to Kamau Brathwaite, ‘Kumina is the most African of the [cultural expressions] to be found in Jamaica, with negligible European or Christian influence. Linguistics evidence cites the Kongo as a specific ethnic source for the ‘language’ and possibly the music of kumina.   Recounting a personal experience with Imogene Kennedy, known as Queenie, who was a queen and tradition bearer of Kumina, James Early in his article, The ‘Re-communalization’ of a Jamaican Kumina Drum, highlights Queenie’s entrance into the world of the Kumina religion, as documented in Olive Lewin’s book, Rock It Come Over: The Folk Music of Jamaica, Queenie share that: “While searching for coconuts in a gully, the Spirits took her to a large, hollow cotton tree where she said she stayed twenty-one days without food or water, hanging upside down, communicating with the ancestral spirits who taught her prayers and songs in the Kikongo African language. From that epiphany she became a Kumina queen.”  Today, we present to you, a conversation I had with Nyasha Laing about her film [Kumina Queen] contextualized in a wider discussion about Kumina.  The film centers, Imogene “Queenie” Kennedy who was a contemporary priestess in post-colonial Jamaica who catapulted her African spiritual practice into renown. But after centuries of erasure, what remains of the dance between the living and the dead?  Nyasha Laing is a documentarian, writer, cultural worker, and lawyer focused on transformative stories of global leaders, cultures, and communities. Her independent storytelling credits include Punta Soul (2008) and Kumina Queen (2022), two films that explore themes of loss, regeneration, and freedom. Her work has appeared in and on the Los Angeles Pan-African Film Festival, BBC World Service, YES Magazine, The Art Museum of the Americas, IMZ International Festival &amp; European Traveling Showcase.    In addition, she has served as an impact producer for award-winning PBS films including Tell Them We Are Rising (2017), All Kinfolk Ain’t Skinfolk (2018), Belly of the Beast (2020), and Into Dust (2021).  Nyasha is a graduate of Yale University and New York University School of Law.   In a statement from Nyasha Laing about the purpose of the film: “We tell this story to demystify and celebrate kumina.”  Before the conversation … we will hear from Kamau Brathwaite presenting part of his poem, “Kumina” from Born to Slow Horses … that moves with the 21 days that Imogene Kennedy spent communicating with the ancestral spirits who taught her prayers and songs.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.              Enjoy the program!  For more [about film &amp; Nyasha Laing]: https://kuminaqueen.net/  Image: Nyasha Laing [film still]  Sounds: Poet Kamau Brathwaite reads selections from the poem "Kumina" from Born to Slow Horses, winner of the 2006 International Griffin Poetry Prize: https://www.youtube.com/watch?v=Ate7II-Fv6Q&amp;t=443s  SIYAANS: KUMINA [A homage to the Spiritual Expressions of our Ancestors] by ShakaRa!, Spoken Word Activist, available here: https://www.youtube.com/watch?v=5MpbD9yFPLg&amp;t=1s  Paul Bogle Foundation, KUMINA @ STONY GUT OCTOBER 10TH 2014 available here: https://www.youtube.com/channel/UCBnL4OvkDUML5Febztd8kJQ/featured  Start Running from Death To The Planet by The Comet Is Coming]]></itunes:summary><itunes:duration>3319</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/28e8f6ebfd56e8178e39e61c2ad13d75.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Future Of Black Studies w/ Abdul Alkalimat</title><link>https://www.spreaker.com/episode/the-future-of-black-studies-w-abdul-alkalimat--57536548</link><description><![CDATA[As Professor Alkalimat provides a few opening thoughts to his recently published, The Future of Black Studies, he writes “The future we need is the opposite of dystopia. We need a positive future. To understand the struggles of Black people, and how Black people have been able to celebrate life even under harsh conditions, we have to seek and evaluate the positive influence of Black Studies. Specifically, Black Studies prepares a diagnosis of the present-past, while seeking a perspective and policies to improve the quality of life in the present-future. This is a recognition that the past and the future are intimately connected to the present—all the dynamics of a dialectical process” [4].   Professor Alkalimat goes on to write, “Black Studies is an educational context for such imagination, both about society and about Black Studies itself. People in Black Studies do not separate the two. The future of the academic discipline is inseparable from the future of society and the institutions of education that house Black Studies. This is what this volume seeks to explore: the future of Black Studies in the context of the future of society” [5].  Today, we explore the ideas, arguments, and concepts of the Future of Black Studies with Professor Abdul Alkalimat.   Abdul Alkalimat is a founder of the field of Black Studies and Professor Emeritus at the University of Illinois at Urbana Champaign. A lifelong scholar-organizer with a PhD from the University of Chicago, he has lectured, taught, and directed academic programs across the U.S., the Caribbean, Africa, Europe, and China.   His academic-organizing trajectory stems, as former chair of the Chicago chapter of the Student Non-Violent Coordinating Committee (SNCC) in the 1960s to a prominent actor in the African Liberation Support Movement to being a co-founder of the Black Radical Congress in 1998.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1339687615</guid><pubDate>Thu, 08 Sep 2022 01:29:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536548/1339687615_africaworldnowproject_the_future_of_black_studies_w_abdul_alkalimat.mp3" length="149331797" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>As Professor Alkalimat provides a few opening thoughts to his recently published, The Future of Black Studies, he writes “The future we need is the opposite of dystopia. We need a positive future. To understand the struggles of Black people, and how...</itunes:subtitle><itunes:summary><![CDATA[As Professor Alkalimat provides a few opening thoughts to his recently published, The Future of Black Studies, he writes “The future we need is the opposite of dystopia. We need a positive future. To understand the struggles of Black people, and how Black people have been able to celebrate life even under harsh conditions, we have to seek and evaluate the positive influence of Black Studies. Specifically, Black Studies prepares a diagnosis of the present-past, while seeking a perspective and policies to improve the quality of life in the present-future. This is a recognition that the past and the future are intimately connected to the present—all the dynamics of a dialectical process” [4].   Professor Alkalimat goes on to write, “Black Studies is an educational context for such imagination, both about society and about Black Studies itself. People in Black Studies do not separate the two. The future of the academic discipline is inseparable from the future of society and the institutions of education that house Black Studies. This is what this volume seeks to explore: the future of Black Studies in the context of the future of society” [5].  Today, we explore the ideas, arguments, and concepts of the Future of Black Studies with Professor Abdul Alkalimat.   Abdul Alkalimat is a founder of the field of Black Studies and Professor Emeritus at the University of Illinois at Urbana Champaign. A lifelong scholar-organizer with a PhD from the University of Chicago, he has lectured, taught, and directed academic programs across the U.S., the Caribbean, Africa, Europe, and China.   His academic-organizing trajectory stems, as former chair of the Chicago chapter of the Student Non-Violent Coordinating Committee (SNCC) in the 1960s to a prominent actor in the African Liberation Support Movement to being a co-founder of the Black Radical Congress in 1998.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Enjoy the program!]]></itunes:summary><itunes:duration>6222</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/1f66cb294421e522df3e787069d7ec0e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Africa &amp; food security/insecurity in an age of planetary crisis</title><link>https://www.spreaker.com/episode/africa-food-security-insecurity-in-an-age-of-planetary-crisis--57536563</link><description><![CDATA[In a 2015 article titled, Decolonizing Our minds and Our Lands: Reviving Seeds, Culture and African Strength, Gathuru Mburu writes that: “Recolonization is happening. There is a second scramble, not just in Africa, but across the global South. Corporations started it. We need to name and shame these corporations - Monsanto, Syngenta, Cargill, and the program promoting them, AGRA [A Green Revolution for Africa] - to take this battle to the next level. The wars [of conquest of Africa] have not actually ended - the artillery has just transformed into a different type against us farmers today. All of us are fighting”.   One of these fighters, Wangũi wa Kamonji, argues, in relationship to the current global health crisis, that:   “COVID-19 has offered us an invitation to re-think our relationship with food as a source of nourishment, recognising that food is the way in which human beings connect with Earth, and the way Earth connects with human beings. We are prompted to embrace our vulnerability with courage.  Wangũi wa Kamonji goes on to write that: “The Western modernity project, beginning in the European Enlightenment, asserted the individual (hu)man’s control over all life, Earth included, and created an illusion of invincibility. These ideas and ways of being were later transplanted violently across the world through colonialism …".  Wangũi wa Kamonji argues “that to regain one’s wholeness from this illusion, involves regaining one’s acknowledgement and comfort with vulnerability.”  Today, we further unpack the relationship between food, security/insecurity and global climate change and what African communities are doing to resist the imposition of Western solutions, rooted in anti-human, aggressive capitalist interventions articulated through land grabbing, false promises, false science, and colonializing practices, a clear example of the narrow nationalist and of a post-colonial experience.   We explore this and more with:   Anne Maina is the National Coordinator of the Biodiversity and Biosafety Association of Kenya. www.bibakenya.org She has been actively working on challenging false solutions being pushed in Africa like Genetic Engineering, biofuels, the push for a green revolution in Africa and carbon markets as a strategy to cope with climate change in Africa. She has been very instrumental in the growth and development of networks such as the Eastern and Southern Africa Small Scale Farmers’ Forum (ESAFF), Participatory Ecological Land Use Management (PELUM) and the Alliance for Food Sovereignty in Africa (AFSA) and other networks in Africa.  Ferdinand Wafula is an agroecology practitioner trained in community-based development, bio-intensive and permaculture methods. He is a promoter and trainer of bio-inputs at the farmer level for Healthy Soil Healthy Food at Bio Gardening Innovations in Western Kenya.  Timothy A. Wise is a senior advisor at the Institute for Agriculture and Trade Policy and a Senior Research Fellow at the Global Development and Environment Institute at Tufts University. He is the author of Eating Tomorrow: Agribusiness, Family Farmers, and the Battle for the Future of Food (New Press 2019). He also authored a 2020 assessment of the Alliance for a Green Revolution in Africa. He lives in Cambridge, Mass.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Enjoy the program!  Image: Aurélia Fronty in Wangari Maathai: The Woman Who Planted Millions of Trees, Franck Prévot]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1335340420</guid><pubDate>Thu, 01 Sep 2022 03:25:35 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536563/1335340420_africaworldnowproject_africa_food_securityinsecurity_in_an_age_of_planetary_crisis.mp3" length="114664085" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In a 2015 article titled, Decolonizing Our minds and Our Lands: Reviving Seeds, Culture and African Strength, Gathuru Mburu writes that: “Recolonization is happening. There is a second scramble, not just in Africa, but across the global South....</itunes:subtitle><itunes:summary><![CDATA[In a 2015 article titled, Decolonizing Our minds and Our Lands: Reviving Seeds, Culture and African Strength, Gathuru Mburu writes that: “Recolonization is happening. There is a second scramble, not just in Africa, but across the global South. Corporations started it. We need to name and shame these corporations - Monsanto, Syngenta, Cargill, and the program promoting them, AGRA [A Green Revolution for Africa] - to take this battle to the next level. The wars [of conquest of Africa] have not actually ended - the artillery has just transformed into a different type against us farmers today. All of us are fighting”.   One of these fighters, Wangũi wa Kamonji, argues, in relationship to the current global health crisis, that:   “COVID-19 has offered us an invitation to re-think our relationship with food as a source of nourishment, recognising that food is the way in which human beings connect with Earth, and the way Earth connects with human beings. We are prompted to embrace our vulnerability with courage.  Wangũi wa Kamonji goes on to write that: “The Western modernity project, beginning in the European Enlightenment, asserted the individual (hu)man’s control over all life, Earth included, and created an illusion of invincibility. These ideas and ways of being were later transplanted violently across the world through colonialism …".  Wangũi wa Kamonji argues “that to regain one’s wholeness from this illusion, involves regaining one’s acknowledgement and comfort with vulnerability.”  Today, we further unpack the relationship between food, security/insecurity and global climate change and what African communities are doing to resist the imposition of Western solutions, rooted in anti-human, aggressive capitalist interventions articulated through land grabbing, false promises, false science, and colonializing practices, a clear example of the narrow nationalist and of a post-colonial experience.   We explore this and more with:   Anne Maina is the National Coordinator of the Biodiversity and Biosafety Association of Kenya. www.bibakenya.org She has been actively working on challenging false solutions being pushed in Africa like Genetic Engineering, biofuels, the push for a green revolution in Africa and carbon markets as a strategy to cope with climate change in Africa. She has been very instrumental in the growth and development of networks such as the Eastern and Southern Africa Small Scale Farmers’ Forum (ESAFF), Participatory Ecological Land Use Management (PELUM) and the Alliance for Food Sovereignty in Africa (AFSA) and other networks in Africa.  Ferdinand Wafula is an agroecology practitioner trained in community-based development, bio-intensive and permaculture methods. He is a promoter and trainer of bio-inputs at the farmer level for Healthy Soil Healthy Food at Bio Gardening Innovations in Western Kenya.  Timothy A. Wise is a senior advisor at the Institute for Agriculture and Trade Policy and a Senior Research Fellow at the Global Development and Environment Institute at Tufts University. He is the author of Eating Tomorrow: Agribusiness, Family Farmers, and the Battle for the Future of Food (New Press 2019). He also authored a 2020 assessment of the Alliance for a Green Revolution in Africa. He lives in Cambridge, Mass.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Enjoy the program!  Image: Aurélia Fronty in Wangari Maathai: The Woman Who Planted Millions of Trees, Franck Prévot]]></itunes:summary><itunes:duration>4778</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/97f2d2e317fcefdbbf0d2df8ff0b88a9.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>CAUSE &amp; the Black radical tradition</title><link>https://www.spreaker.com/episode/cause-the-black-radical-tradition--57536567</link><description><![CDATA[The histories of Black working-class struggle, specifically in the South are rooted in radical methodologies that are grounded in the material conditions that are structured by the realities set in racial capitalist logic.   Radical Black labor movements are an essential manifestation of the Black liberation struggle.   Joe William Trotter, Jr in 𝘞𝘰𝘳𝘬𝘦𝘳𝘴 𝘰𝘯 𝘈𝘳𝘳𝘪𝘷𝘢𝘭: 𝘉𝘭𝘢𝘤𝘬 𝘓𝘢𝘣𝘰𝘳 𝘪𝘯 𝘵𝘩𝘦 𝘔𝘢𝘬𝘪𝘯𝘨 𝘰𝘧 𝘈𝘮𝘦𝘳𝘪𝘤𝘢, argues that black workers are critical to any discussion of the nation’s productivity, politics, and the future of work in today’s global economy. Yet, too often, popular, journalistic, public policy, and academic analysis treat the black poor and working class as consumers rather than producers, as takers rather than givers, and as liabilities rather than assets” [xv].   Dominant narratives that play out in mainstream media on questions around democracy center the white working class, largely ignoring the role peoples of African descent, women, and other nonwhite workers played and play in the holding the promises of democracy accountable [xv].   From organizational formations ranging from the Colored National Labor Union to the Brotherhood of Sleeping Car Porters [and its vital component the Ladies Auxiliary] to the League of Revolutionary Black Workers to Coalition of Black Trade Unions to Black Workers for Justice, radical organizers such as Dora Jones, Bonita Williams, Esther Cooper Jackson, Claudia Jones, Maida Springer played a vital role in moving the issues of African/a peoples to the level of human rights [𝘔𝘢𝘳𝘤𝘩𝘪𝘯𝘨 𝘛𝘰𝘨𝘦𝘵𝘩𝘦𝘳: 𝘞𝘰𝘮𝘦𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘉𝘳𝘰𝘵𝘩𝘦𝘳𝘩𝘰𝘰𝘥 𝘰𝘧 𝘚𝘭𝘦𝘦𝘱𝘪𝘯𝘨 𝘊𝘢𝘳 𝘗𝘰𝘳𝘵𝘦𝘳𝘴; 𝘖𝘳𝘨𝘢𝘯𝘪𝘻𝘦𝘥 𝘓𝘢𝘣𝘰𝘳 &amp; 𝘛𝘩𝘦 𝘉𝘭𝘢𝘤𝘬 𝘞𝘰𝘳𝘬𝘦𝘳: 1619-1981].   Today, we present a recent conversation we had with CAUSE, Carolina Amazonians United for Solidarity &amp; Empowerment [https://amazoncause.com] where we explore the ways in which CAUSE is identifying its task in this moment of rebellion, a moment that is reverberations of moments before, those moments when African/a peoples sought to restructure the relationships that were forced upon them.  We center this conversation in the following terms of engagement, specifically in an effort to provide context and help us think about the current moment while simultaneously laying the groundwork for future moment … this conversation is framed by exploring the terrains of struggle, thinking through the conditions within which CAUSE is developing its practice; what are the continuities or in what way does CAUSE map its praxis into the traditions – or genealogies of radical Black working class struggle; and finally, what is the vision beyond struggle – how are the objectives – the particularities – of the conditions within which CAUSE practice is being developing, connect with a radical imagination needed to move further toward liberation?  It is with this, that it is clear to me the work that has been initiated – the processes of collective organization for collective outcome – by CAUSE is essential to the current moment of radical possibilities … the real – the lived realities – that are being addressed at their material-local-level – have global implications!  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Image: Esther Cooper Jackson, 1969 The Esther Cooper Jackson Book Collection.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1330624075</guid><pubDate>Wed, 24 Aug 2022 20:40:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536567/1330624075_africaworldnowproject_cause_the_black_radical_tradition.mp3" length="85532309" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The histories of Black working-class struggle, specifically in the South are rooted in radical methodologies that are grounded in the material conditions that are structured by the realities set in racial capitalist logic.   Radical Black labor...</itunes:subtitle><itunes:summary><![CDATA[The histories of Black working-class struggle, specifically in the South are rooted in radical methodologies that are grounded in the material conditions that are structured by the realities set in racial capitalist logic.   Radical Black labor movements are an essential manifestation of the Black liberation struggle.   Joe William Trotter, Jr in 𝘞𝘰𝘳𝘬𝘦𝘳𝘴 𝘰𝘯 𝘈𝘳𝘳𝘪𝘷𝘢𝘭: 𝘉𝘭𝘢𝘤𝘬 𝘓𝘢𝘣𝘰𝘳 𝘪𝘯 𝘵𝘩𝘦 𝘔𝘢𝘬𝘪𝘯𝘨 𝘰𝘧 𝘈𝘮𝘦𝘳𝘪𝘤𝘢, argues that black workers are critical to any discussion of the nation’s productivity, politics, and the future of work in today’s global economy. Yet, too often, popular, journalistic, public policy, and academic analysis treat the black poor and working class as consumers rather than producers, as takers rather than givers, and as liabilities rather than assets” [xv].   Dominant narratives that play out in mainstream media on questions around democracy center the white working class, largely ignoring the role peoples of African descent, women, and other nonwhite workers played and play in the holding the promises of democracy accountable [xv].   From organizational formations ranging from the Colored National Labor Union to the Brotherhood of Sleeping Car Porters [and its vital component the Ladies Auxiliary] to the League of Revolutionary Black Workers to Coalition of Black Trade Unions to Black Workers for Justice, radical organizers such as Dora Jones, Bonita Williams, Esther Cooper Jackson, Claudia Jones, Maida Springer played a vital role in moving the issues of African/a peoples to the level of human rights [𝘔𝘢𝘳𝘤𝘩𝘪𝘯𝘨 𝘛𝘰𝘨𝘦𝘵𝘩𝘦𝘳: 𝘞𝘰𝘮𝘦𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘉𝘳𝘰𝘵𝘩𝘦𝘳𝘩𝘰𝘰𝘥 𝘰𝘧 𝘚𝘭𝘦𝘦𝘱𝘪𝘯𝘨 𝘊𝘢𝘳 𝘗𝘰𝘳𝘵𝘦𝘳𝘴; 𝘖𝘳𝘨𝘢𝘯𝘪𝘻𝘦𝘥 𝘓𝘢𝘣𝘰𝘳 &amp; 𝘛𝘩𝘦 𝘉𝘭𝘢𝘤𝘬 𝘞𝘰𝘳𝘬𝘦𝘳: 1619-1981].   Today, we present a recent conversation we had with CAUSE, Carolina Amazonians United for Solidarity &amp; Empowerment [https://amazoncause.com] where we explore the ways in which CAUSE is identifying its task in this moment of rebellion, a moment that is reverberations of moments before, those moments when African/a peoples sought to restructure the relationships that were forced upon them.  We center this conversation in the following terms of engagement, specifically in an effort to provide context and help us think about the current moment while simultaneously laying the groundwork for future moment … this conversation is framed by exploring the terrains of struggle, thinking through the conditions within which CAUSE is developing its practice; what are the continuities or in what way does CAUSE map its praxis into the traditions – or genealogies of radical Black working class struggle; and finally, what is the vision beyond struggle – how are the objectives – the particularities – of the conditions within which CAUSE practice is being developing, connect with a radical imagination needed to move further toward liberation?  It is with this, that it is clear to me the work that has been initiated – the processes of collective organization for collective outcome – by CAUSE is essential to the current moment of radical possibilities … the real – the lived realities – that are being addressed at their material-local-level – have global implications!  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.    Image: Esther Cooper Jackson, 1969 The Esther Cooper Jackson Book Collection.]]></itunes:summary><itunes:duration>3564</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/ec58d3cb3b491ca49cb31cfea0781b34.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Africa, the university &amp; the politics of knowledge production w/ Paul Zeleza</title><link>https://www.spreaker.com/episode/africa-the-university-the-politics-of-knowledge-production-w-paul-zeleza--57536549</link><description><![CDATA[Gloria Emeagwali writes in Africa and the Academy: Challenging Hegemonic Discourses on Africa, that “colonialism was a system of administration and a process of exploitation geared towards creating capitalist relations and the economic and sociological aggrandizement of the colonizer through covert and overt psychological, economic, and social mechanisms.   Accordingly, this necessitated the subordination of knowledge systems and distorted the epistemologies of the colonized African to the logic and dynamics of colonial production systems and hierarchies” [12].   The institution that this process of exploitation finds fertile ground to proliferate in its most articulate expression of contradictions, is in the academy, the university.  Gloria Emeagwali adds clarity to this reality when she writes that the “logic of colonial and also postcolonial capitalism was to undermine indigenous technical skill and expertise so as to create an economic milieu favorable for continued domination and exploitation” [12]. To create and recreate the self-perpetuating systems of subjugation of African humanity, the biopolitical production of life itself.   To repurpose the function of learning, sharpening the e/affect of the colonial logic to be birthed and rebirthed in the minds of African peoples. Thereby, arresting the imagination, the ability to not simply become conscious but to be critically conscious, is the purpose.  Sabelo Ndlovu-Gatsheni in Empire, Global Coloniality and Subjectivity, adds even more clarity to this reality by highlighting that “Western education emerged in Africa as one of the technologies of subjectivation” [177]. Instead of higher education becoming a “medium to transfer the needed technological skills from the West into Africa, it became largely a laboratory for Westernization that produced Africans who were alienated from their societies and cultures” [177].   Today, we present a recent conversation with Paul Tiyambe Zeleza, where we explore the African university, the politics of knowledge production and access.   Professor Zeleza is and has been at the forefront of conversations around African history and intellectual traditions, the role of the university, knowledge production and Pan Africanism are but a few points of inquiry.   Professor Paul Zeleza is currently Associate Provost and North Star Distinguished Professor at Case Western Reserve University. Prof Zeleza was also recent past vice chancellor (president) and professor of the Humanities and Social Sciences at the United States International University-Africa in Nairobi, Kenya.   He has given lectures around the world and has taught and/or served as an administrator at 12 universities in six countries, on three continents and within the Caribbean region.   He has published more than 300 peer-reviewed articles, book chapters and reviews, short stories and publicly accessible essays as well as authored or edited 28 books, several of which have won international awards.   He is also a leader in academic governance, policy analysis, as well as an expert in African, gender, diaspora, and development studies.  If you have not engaged the extensive work of Professor Zeleza, we invite you to do so!  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Image: Nea Onnim, which means “He who does not know.” It is from the Akan proverb, “Nea onnim no sua a ohu,” which roughly translates as, “When he who does not know learns, he gets to know.”]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1292564095</guid><pubDate>Thu, 23 Jun 2022 01:49:50 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536549/1292564095_africaworldnowproject_africa_the_university_the_politics_of_knowledge_production_w_paul_zeleza.mp3" length="171605043" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Gloria Emeagwali writes in Africa and the Academy: Challenging Hegemonic Discourses on Africa, that “colonialism was a system of administration and a process of exploitation geared towards creating capitalist relations and the economic and...</itunes:subtitle><itunes:summary><![CDATA[Gloria Emeagwali writes in Africa and the Academy: Challenging Hegemonic Discourses on Africa, that “colonialism was a system of administration and a process of exploitation geared towards creating capitalist relations and the economic and sociological aggrandizement of the colonizer through covert and overt psychological, economic, and social mechanisms.   Accordingly, this necessitated the subordination of knowledge systems and distorted the epistemologies of the colonized African to the logic and dynamics of colonial production systems and hierarchies” [12].   The institution that this process of exploitation finds fertile ground to proliferate in its most articulate expression of contradictions, is in the academy, the university.  Gloria Emeagwali adds clarity to this reality when she writes that the “logic of colonial and also postcolonial capitalism was to undermine indigenous technical skill and expertise so as to create an economic milieu favorable for continued domination and exploitation” [12]. To create and recreate the self-perpetuating systems of subjugation of African humanity, the biopolitical production of life itself.   To repurpose the function of learning, sharpening the e/affect of the colonial logic to be birthed and rebirthed in the minds of African peoples. Thereby, arresting the imagination, the ability to not simply become conscious but to be critically conscious, is the purpose.  Sabelo Ndlovu-Gatsheni in Empire, Global Coloniality and Subjectivity, adds even more clarity to this reality by highlighting that “Western education emerged in Africa as one of the technologies of subjectivation” [177]. Instead of higher education becoming a “medium to transfer the needed technological skills from the West into Africa, it became largely a laboratory for Westernization that produced Africans who were alienated from their societies and cultures” [177].   Today, we present a recent conversation with Paul Tiyambe Zeleza, where we explore the African university, the politics of knowledge production and access.   Professor Zeleza is and has been at the forefront of conversations around African history and intellectual traditions, the role of the university, knowledge production and Pan Africanism are but a few points of inquiry.   Professor Paul Zeleza is currently Associate Provost and North Star Distinguished Professor at Case Western Reserve University. Prof Zeleza was also recent past vice chancellor (president) and professor of the Humanities and Social Sciences at the United States International University-Africa in Nairobi, Kenya.   He has given lectures around the world and has taught and/or served as an administrator at 12 universities in six countries, on three continents and within the Caribbean region.   He has published more than 300 peer-reviewed articles, book chapters and reviews, short stories and publicly accessible essays as well as authored or edited 28 books, several of which have won international awards.   He is also a leader in academic governance, policy analysis, as well as an expert in African, gender, diaspora, and development studies.  If you have not engaged the extensive work of Professor Zeleza, we invite you to do so!  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Image: Nea Onnim, which means “He who does not know.” It is from the Akan proverb, “Nea onnim no sua a ohu,” which roughly translates as, “When he who does not know learns, he gets to know.”]]></itunes:summary><itunes:duration>4291</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/20e6d5ecf804891dee33b574f3454bda.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>a conversation w/ Ọnuọra Abụah</title><link>https://www.spreaker.com/episode/a-conversation-w-onuora-abuah--57536536</link><description><![CDATA[Normally, we provide an introduction that attempts to situate or appropriately orient our conversations … however, there are those instances where the conversations have their way of orienting themselves … creating paths to push us to seek more information or expand and further strengthen paths that we have started …   What we will present today, is one of those conversations that take on a life of its own … the paths pushing us to think beyond the limits of now form organically.   Today, we are pleased to have filmmaker Ọnuọra Abụah of AEA films back with us to talk about their recent work. We situate their efforts in a tradition of memory keepers in new material technologies. The documentaries, we reference in this conversation, can be viewed via YouTube on AEA Films UK page.   As a director, writer, and producer Ọnuọra Abụah began his career as an actor in London. Born in Kenya to a Nigerian Father and Rwandese/Ugandan mother, he spent most of his youth living across Central and West Africa. After starring in his self-written play, Another Biafra, plays in theatre, he soon began writing his debut feature film, Woolwich Boys, receiving acclaim and tv distribution in the UK and Africa. His sophomore feature, Mona was invited to over 20 film festivals around the world winning the Luxor African Film Festival's Grand Prize and nominated for numerous other awards.   A full catalogue of the collective work of AEA Films can be found @ https://www.aeafilms.com/   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen closely. Think intently. Act accordingly.   Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1283911468</guid><pubDate>Thu, 09 Jun 2022 02:36:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536536/1283911468_africaworldnowproject_a_conversation_w_onuora_abuah.mp3" length="207462963" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Normally, we provide an introduction that attempts to situate or appropriately orient our conversations … however, there are those instances where the conversations have their way of orienting themselves … creating paths to push us to seek more...</itunes:subtitle><itunes:summary><![CDATA[Normally, we provide an introduction that attempts to situate or appropriately orient our conversations … however, there are those instances where the conversations have their way of orienting themselves … creating paths to push us to seek more information or expand and further strengthen paths that we have started …   What we will present today, is one of those conversations that take on a life of its own … the paths pushing us to think beyond the limits of now form organically.   Today, we are pleased to have filmmaker Ọnuọra Abụah of AEA films back with us to talk about their recent work. We situate their efforts in a tradition of memory keepers in new material technologies. The documentaries, we reference in this conversation, can be viewed via YouTube on AEA Films UK page.   As a director, writer, and producer Ọnuọra Abụah began his career as an actor in London. Born in Kenya to a Nigerian Father and Rwandese/Ugandan mother, he spent most of his youth living across Central and West Africa. After starring in his self-written play, Another Biafra, plays in theatre, he soon began writing his debut feature film, Woolwich Boys, receiving acclaim and tv distribution in the UK and Africa. His sophomore feature, Mona was invited to over 20 film festivals around the world winning the Luxor African Film Festival's Grand Prize and nominated for numerous other awards.   A full catalogue of the collective work of AEA Films can be found @ https://www.aeafilms.com/   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen closely. Think intently. Act accordingly.   Enjoy the program!]]></itunes:summary><itunes:duration>5187</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c83f58a527ef4e528ecb5c9712c9b18e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>reflections on IRR50 w/ Colin Prescod</title><link>https://www.spreaker.com/episode/reflections-on-irr50-w-colin-prescod--57536580</link><description><![CDATA[This year, 2022, marks the 50th anniversary of the radical transformation of the Institute of Race Relations [IRR].   On April 18, 1972, the direction and relevance of the IRR was transformed from a policy-oriented, establishment, academic institution to an anti-racist ‘thinktank’ under the leadership of A. Sivanandan.   This momentous change shifted the Institute’s focus, responding to the needs of Black people and all those affected by racism, and making direct analyses of institutionalised racism in Britain and the rest of Europe.  In this program, we will explore, more deeply, the significance, meaning, and legacy of the 50th anniversary of the radical transformation of the IRR with Colin Prescod.   Colin Prescod (born 1944) is a British sociologist and cultural activist, originally from Trinidad, who in a career spanning five decades has worked as an academic, documentary filmmaker, theatre maker, and BBC Television commissioning editor, as well as being involved with many cultural and community projects. He is chair of the London-based Institute of Race Relations and a member of the editorial working committee of the international journal Race and Class. Other positions in which he served include as a member of the (London) Mayor's Commission on African and Asian Heritage, on the Greater London Authority's Heritage Diversity Task Force, as founding-Chair (1993–2001) of The Drum, Birmingham, and Chair of the Association for Cultural Advancement through Visual Art (ACAVA), London.  This program is part of a collaboration between Africa World Now Project and the Institute of Race Relations and its journal of Race &amp; Class, based in London, where we engage in transnational dialogue that intentionally disrupts dominant discourses around racial oppression.   These programs are designed to inform the ways we think about the persistent and evolutionary nature of global racial oppression in order to develop an analysis to radically and systematically address it.  Big big shout out to Sophia Siddiqui with help on producing!  IRR50: harnessing the spirit of transformation: https://irr.org.uk/article/irr50/  Music: Old and New Dreams is the second album by jazz quartet Old and New Dreams. The record features trumpeter Don Cherry, saxophonist Dewey Redman, bassist Charlie Haden and drummer Ed Blackwell, and was recorded in 1979 … It then fades into … Nala Sinephro – Album: Space 1.8 – Track: Space 8; Going into break – Nala Sinephro – Album: Space 1.8 – Track: Space 1; Outtro: De La Soul with Chuck D, We The People]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1279351684</guid><pubDate>Wed, 01 Jun 2022 20:29:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536580/1279351684_africaworldnowproject_reflections_on_irr50_w_colin_prescod.mp3" length="258649203" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>This year, 2022, marks the 50th anniversary of the radical transformation of the Institute of Race Relations [IRR].   On April 18, 1972, the direction and relevance of the IRR was transformed from a policy-oriented, establishment, academic institution...</itunes:subtitle><itunes:summary><![CDATA[This year, 2022, marks the 50th anniversary of the radical transformation of the Institute of Race Relations [IRR].   On April 18, 1972, the direction and relevance of the IRR was transformed from a policy-oriented, establishment, academic institution to an anti-racist ‘thinktank’ under the leadership of A. Sivanandan.   This momentous change shifted the Institute’s focus, responding to the needs of Black people and all those affected by racism, and making direct analyses of institutionalised racism in Britain and the rest of Europe.  In this program, we will explore, more deeply, the significance, meaning, and legacy of the 50th anniversary of the radical transformation of the IRR with Colin Prescod.   Colin Prescod (born 1944) is a British sociologist and cultural activist, originally from Trinidad, who in a career spanning five decades has worked as an academic, documentary filmmaker, theatre maker, and BBC Television commissioning editor, as well as being involved with many cultural and community projects. He is chair of the London-based Institute of Race Relations and a member of the editorial working committee of the international journal Race and Class. Other positions in which he served include as a member of the (London) Mayor's Commission on African and Asian Heritage, on the Greater London Authority's Heritage Diversity Task Force, as founding-Chair (1993–2001) of The Drum, Birmingham, and Chair of the Association for Cultural Advancement through Visual Art (ACAVA), London.  This program is part of a collaboration between Africa World Now Project and the Institute of Race Relations and its journal of Race &amp; Class, based in London, where we engage in transnational dialogue that intentionally disrupts dominant discourses around racial oppression.   These programs are designed to inform the ways we think about the persistent and evolutionary nature of global racial oppression in order to develop an analysis to radically and systematically address it.  Big big shout out to Sophia Siddiqui with help on producing!  IRR50: harnessing the spirit of transformation: https://irr.org.uk/article/irr50/  Music: Old and New Dreams is the second album by jazz quartet Old and New Dreams. The record features trumpeter Don Cherry, saxophonist Dewey Redman, bassist Charlie Haden and drummer Ed Blackwell, and was recorded in 1979 … It then fades into … Nala Sinephro – Album: Space 1.8 – Track: Space 8; Going into break – Nala Sinephro – Album: Space 1.8 – Track: Space 1; Outtro: De La Soul with Chuck D, We The People]]></itunes:summary><itunes:duration>6467</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0f2258e1fc57b8fb7c0365e65774f79e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the battle for the horn of Africa &amp; the targeting of Somalia</title><link>https://www.spreaker.com/episode/the-battle-for-the-horn-of-africa-the-targeting-of-somalia--57536578</link><description><![CDATA[Cultivating a historical consciousness requires effort. Purpose. A desire to organize information in order to develop projects that intend to directly confront and heighten the contradictions that inform structural inequities, which have direct and indirect implications on the lived realities of every person, every community around the world.   There is no debate that imperialism is a product of a by-gone era. As long as racial capitalism is the modus operandi of global interaction, the desire to exploit and extract natural resources and create narratives of a distinct other will live on. And there is no amount of educating on diversity, equity, and inclusion that will change this fact.  John Bellamy Foster in an article titled, A Warning to Africa: The New U.S. Imperial Grand Strategy, highlights the vital point that as “imperialism passes through various phases, the system evolves. At present, the world is experiencing a new age of imperialism marked by a clear articulation of a U.S. grand strategy of global domination. One indication of how things have changed is that the U.S. military is now truly global in its operations with permanent bases on every continent, including Africa, where a new scramble for control is taking place”.  The central aim of this strategy is to “secure U.S. Global dominance for decades to come”; an aim that is nothing short than a project for economic and racial survival (Foster, 2006, 2).      Encapsulated in the White House’s National Security Strategy statement of 2002, which is rooted in the 2001 Cheney Report, Africa has become a strategic battleground for geopolitics.    By nature, “grand strategies are geopolitical in orientation”.  They are necessarily geared to dominate whole geographical regions—including strategic resources such as: minerals and waterways, economic assets, populations, and vital military positions.”    With this, “the most successful grand strategies of the past are seen as those of long-standing empires, which have been able to maintain their power over large geographical expanses for extended periods of time.”      What is different about this phase? How are we to understand the evolution in the practices of imperialism?  Nowhere has the evolution of imperialism played out in its most articulate practice than in Somalia, where drone strikes are a consistent occurrence for years.   This is coupled with support for regional “peacekeeping” forces, which has yet to tackle the task of state-and institution-building.  In fact, the Biden Administration has just, two days ago authorized the deployment of troops back into Somalia.  This is weeks after the introduction of the recent H.R.7311 - Countering Malign Russian Activities in Africa Act, which is purported” “To direct the Secretary of State to develop and submit to Congress a strategy and implementation plan outlining United States efforts to counter the malign influence and activities of the Russian Federation and its proxies in Africa, and for other purposes.”  Today, a closer look at the battle for the horn of Africa &amp; the targeting of Somalia.   AWNP’s Mwiza Munthali recently had a conversation with Dr. Sadia Ali Aden, writer, humanitarian activist who works in the healthcare sector, to dissect the politics of Somalia, the role of external forces in the nation and region, the impact of the current drought in the Horn of Africa and more.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Image: Fishing boats gather at dawn in the old port in Mogadishu, the Somali capital, in front of destroyed Aruba Hotel: Nichole Sobecki]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1275162091</guid><pubDate>Wed, 25 May 2022 20:53:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536578/1275162091_africaworldnowproject_the_battle_for_the_horn_of_africa_the_targeting_of_somalia.mp3" length="141616127" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Cultivating a historical consciousness requires effort. Purpose. A desire to organize information in order to develop projects that intend to directly confront and heighten the contradictions that inform structural inequities, which have direct and...</itunes:subtitle><itunes:summary><![CDATA[Cultivating a historical consciousness requires effort. Purpose. A desire to organize information in order to develop projects that intend to directly confront and heighten the contradictions that inform structural inequities, which have direct and indirect implications on the lived realities of every person, every community around the world.   There is no debate that imperialism is a product of a by-gone era. As long as racial capitalism is the modus operandi of global interaction, the desire to exploit and extract natural resources and create narratives of a distinct other will live on. And there is no amount of educating on diversity, equity, and inclusion that will change this fact.  John Bellamy Foster in an article titled, A Warning to Africa: The New U.S. Imperial Grand Strategy, highlights the vital point that as “imperialism passes through various phases, the system evolves. At present, the world is experiencing a new age of imperialism marked by a clear articulation of a U.S. grand strategy of global domination. One indication of how things have changed is that the U.S. military is now truly global in its operations with permanent bases on every continent, including Africa, where a new scramble for control is taking place”.  The central aim of this strategy is to “secure U.S. Global dominance for decades to come”; an aim that is nothing short than a project for economic and racial survival (Foster, 2006, 2).      Encapsulated in the White House’s National Security Strategy statement of 2002, which is rooted in the 2001 Cheney Report, Africa has become a strategic battleground for geopolitics.    By nature, “grand strategies are geopolitical in orientation”.  They are necessarily geared to dominate whole geographical regions—including strategic resources such as: minerals and waterways, economic assets, populations, and vital military positions.”    With this, “the most successful grand strategies of the past are seen as those of long-standing empires, which have been able to maintain their power over large geographical expanses for extended periods of time.”      What is different about this phase? How are we to understand the evolution in the practices of imperialism?  Nowhere has the evolution of imperialism played out in its most articulate practice than in Somalia, where drone strikes are a consistent occurrence for years.   This is coupled with support for regional “peacekeeping” forces, which has yet to tackle the task of state-and institution-building.  In fact, the Biden Administration has just, two days ago authorized the deployment of troops back into Somalia.  This is weeks after the introduction of the recent H.R.7311 - Countering Malign Russian Activities in Africa Act, which is purported” “To direct the Secretary of State to develop and submit to Congress a strategy and implementation plan outlining United States efforts to counter the malign influence and activities of the Russian Federation and its proxies in Africa, and for other purposes.”  Today, a closer look at the battle for the horn of Africa &amp; the targeting of Somalia.   AWNP’s Mwiza Munthali recently had a conversation with Dr. Sadia Ali Aden, writer, humanitarian activist who works in the healthcare sector, to dissect the politics of Somalia, the role of external forces in the nation and region, the impact of the current drought in the Horn of Africa and more.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Image: Fishing boats gather at dawn in the old port in Mogadishu, the Somali capital, in front of destroyed Aruba Hotel: Nichole Sobecki]]></itunes:summary><itunes:duration>3541</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/61f39caf3874101c1026b77e5bd9f2bc.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>rhythms of freedom: Africa &amp; Black internationalism w/ Tom Porter [revised &amp; extended]</title><link>https://www.spreaker.com/episode/rhythms-of-freedom-africa-black-internationalism-w-tom-porter-revised-extended--57536565</link><description><![CDATA[From a program held earlier this year ...  We invite you to tap into this program that we had earlier this year which featured a public lecture-conversation with Professor Tom Porter, where we explore the rhythms of movement through a robust conversation that examined manifestations of the global dimensions of the Black Freedom Struggle. We paid specific attention to the impact of Black classical music as an amplifying influence of the ideas and trajectory of those engaged in struggle; particularly as they organized programs of freedom rooted in a specific conceptualization of human rights; which were/are directly related to the temporal conditions produced from various forms of colonialism, slavery [chattel et al.], Apartheid, Jim Crow, etc.  In this conversation we explored: institution building [Professor Porter’s time with the Antioch Graduate Center in Washington, DC; the King Center and the Institute of Black World]; the role of Black bookstores; Black radicalism; critical knowledge production in, outside, and in spite of the academy; his crew of Black organic intellectuals: Amiri Baraka ... Jack O'Dell ... Robert Rhodes; Samir Amin; Black internationalism; the role of Black radical radio; Africa … Black Classical Music ... and much more!!!  Professor Porter is the embodiment of the concept organizer-intellectual; a former member of CORE (the Congress of Racial Equality) ... SNCC (the Student Nonviolent Coordinating Committee) … head of the King Center in Atlanta … former strategist and adviser to Jesse Jackson’s presidential campaign … former Director of Black Studies [Ohio University] … Dean at Antioch Graduate Center in Washington DC ... program director and longtime radio host, jazz critic, sociopolitical theorist [specifically Black radical thought] ... author and organizer.  Professor Porter can be firmly placed in the tradition of Black organic intellectuals and political philosophers.  We invite you to think with us! Think through us! Think around us! But think nonetheless!  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        You can check the video of the program via link in bio!   #BlackInternationalism #Africa #BlackClassicalMusic  Music:  Concerto of Desperado – The Roots African Violet – Terry Callier  Promised Land - Omar Sosa Guinea - Don Cherry with Dewy Redman, Charlie Haden, Ed Blackwell John Coltrane – Clifford Jordan  Africa Speaks – Guy Warren Africa – John Coltrane Quartet  Cristo Redentor - Donald Byrd  If there’s Anybody Out There - Hugh Masekela Malkauns – Don Cherry Mr. Roscoe (consider the simultaneous) - Ambrose Akinmusire The Good Fight – Oddisee ["That's Love"; "Want Something Done"; "Contradiction's Maze" (featuring Maimouna Youssef) Why's/Wise – Amiri Baraka]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1253268484</guid><pubDate>Tue, 19 Apr 2022 21:21:42 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536565/1253268484_africaworldnowproject_the_rhythms_of_freedom_africa_black_internationalism_w_tom_porter.mp3" length="292280059" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>From a program held earlier this year ...  We invite you to tap into this program that we had earlier this year which featured a public lecture-conversation with Professor Tom Porter, where we explore the rhythms of movement through a robust...</itunes:subtitle><itunes:summary><![CDATA[From a program held earlier this year ...  We invite you to tap into this program that we had earlier this year which featured a public lecture-conversation with Professor Tom Porter, where we explore the rhythms of movement through a robust conversation that examined manifestations of the global dimensions of the Black Freedom Struggle. We paid specific attention to the impact of Black classical music as an amplifying influence of the ideas and trajectory of those engaged in struggle; particularly as they organized programs of freedom rooted in a specific conceptualization of human rights; which were/are directly related to the temporal conditions produced from various forms of colonialism, slavery [chattel et al.], Apartheid, Jim Crow, etc.  In this conversation we explored: institution building [Professor Porter’s time with the Antioch Graduate Center in Washington, DC; the King Center and the Institute of Black World]; the role of Black bookstores; Black radicalism; critical knowledge production in, outside, and in spite of the academy; his crew of Black organic intellectuals: Amiri Baraka ... Jack O'Dell ... Robert Rhodes; Samir Amin; Black internationalism; the role of Black radical radio; Africa … Black Classical Music ... and much more!!!  Professor Porter is the embodiment of the concept organizer-intellectual; a former member of CORE (the Congress of Racial Equality) ... SNCC (the Student Nonviolent Coordinating Committee) … head of the King Center in Atlanta … former strategist and adviser to Jesse Jackson’s presidential campaign … former Director of Black Studies [Ohio University] … Dean at Antioch Graduate Center in Washington DC ... program director and longtime radio host, jazz critic, sociopolitical theorist [specifically Black radical thought] ... author and organizer.  Professor Porter can be firmly placed in the tradition of Black organic intellectuals and political philosophers.  We invite you to think with us! Think through us! Think around us! But think nonetheless!  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        You can check the video of the program via link in bio!   #BlackInternationalism #Africa #BlackClassicalMusic  Music:  Concerto of Desperado – The Roots African Violet – Terry Callier  Promised Land - Omar Sosa Guinea - Don Cherry with Dewy Redman, Charlie Haden, Ed Blackwell John Coltrane – Clifford Jordan  Africa Speaks – Guy Warren Africa – John Coltrane Quartet  Cristo Redentor - Donald Byrd  If there’s Anybody Out There - Hugh Masekela Malkauns – Don Cherry Mr. Roscoe (consider the simultaneous) - Ambrose Akinmusire The Good Fight – Oddisee ["That's Love"; "Want Something Done"; "Contradiction's Maze" (featuring Maimouna Youssef) Why's/Wise – Amiri Baraka]]></itunes:summary><itunes:duration>7307</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/ed104b47c38eefeb0af367e890b39481.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>dialectics of liberation w/ Abdul Alkalimat</title><link>https://www.spreaker.com/episode/dialectics-of-liberation-w-abdul-alkalimat--57536544</link><description><![CDATA[Abdul Alkalimat opens, Dialectics of Liberation: The African Liberation Support Movement with this first-hand observation of the events that led up to and after the African Liberation Movement, he writes: “in just five years, ALSC [African Liberation Support Committee], which began as part of the anti-imperialist movement in support of the national liberation struggles in Africa, became the preeminent context for debates about the development of revolutionary vanguard cadre organization.”   Integral to these debates were national discourses that explored the ideological parameters of theories of radical social transformation. Discourses that were part of global discourses, articulating themselves at local levels, as the global economic and political conditions faced by African revolutionaries were a part of the conditions faced by people of African descent all over the world.   For Professor Alkalimat, as it is my concurrence, a study of “the ALSC experience enables us to examine the dialectics of how a mass social movement process can transition into an organizational process debating the possibility of revolutionary ideological unity”, within a global order that is primed to violently repress any efforts to challenge its hegemony [1].  Dialectics is an essential concept to utilize, particularly as we enter another phase of racial capitalism’s attempt to reconstitute itself.   However, there is a difference in this current phase. Racial capitalism must reconcile itself with its soiled roots, as birthed in violent dispossession, fueled by a philosophy of life guided by a cruel inhumanity coupled with practices of anti-nature that has led us to face ecological catastrophe.      When applied to gain clarity on the formation, sustainability – or instability – of a movement, history as a construct becomes a telescope to map a future … a clarifier to understand the intricacies in the reciprocal relationship of human action and inaction … at, in, and around what comes to be known as – decisive moments.    As Professor Alkalimat highlights, “dialectics is an important concept. It is the process by which differences within and among different phenomena interact and produce the change by which new developments take place.  This is a process of opposites contending and in the process being transformed into something entirely new.”   For Professor Alkalimat, “this universal process applies to the historical development of ALSC.”    Today, Dialectics of Liberation &amp; the African Liberation Support Movement w/ Abdul Alkalimat.   Abdul Alkalimat is a founder of the field of Black Studies and Professor Emeritus at the University of Illinois at Urbana Champaign. A lifelong scholar-activist with a PhD from the University of Chicago, he has lectured, taught, and directed academic programs across the U.S., the Caribbean, Africa, Europe, and China. His activism stems, as former chair of the Chicago chapter of the Student Non-Violent Coordinating Committee (SNCC) in the 1960s, to a co-founder of the Black Radical Congress in 1998.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!  Music:  Yam Who? [Raphael Saadiq] - Skyy Can You Feel Me - Spiritual Rework Raphael Saadiq - Skyy, Can You Feel Me [original] Art Ensemble of Chicago - The Spirit  Alemu Aga - Mädägäna Zäläsana Bätbaze (About The Futility Of Life) Randy Weston - Khepra  Nala Sinephro - Space 8]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1249260958</guid><pubDate>Wed, 13 Apr 2022 02:48:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536544/1249260958_africaworldnowproject_dialectics_of_liberation_w_abdul_alkalimat.mp3" length="213005740" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Abdul Alkalimat opens, Dialectics of Liberation: The African Liberation Support Movement with this first-hand observation of the events that led up to and after the African Liberation Movement, he writes: “in just five years, ALSC [African Liberation...</itunes:subtitle><itunes:summary><![CDATA[Abdul Alkalimat opens, Dialectics of Liberation: The African Liberation Support Movement with this first-hand observation of the events that led up to and after the African Liberation Movement, he writes: “in just five years, ALSC [African Liberation Support Committee], which began as part of the anti-imperialist movement in support of the national liberation struggles in Africa, became the preeminent context for debates about the development of revolutionary vanguard cadre organization.”   Integral to these debates were national discourses that explored the ideological parameters of theories of radical social transformation. Discourses that were part of global discourses, articulating themselves at local levels, as the global economic and political conditions faced by African revolutionaries were a part of the conditions faced by people of African descent all over the world.   For Professor Alkalimat, as it is my concurrence, a study of “the ALSC experience enables us to examine the dialectics of how a mass social movement process can transition into an organizational process debating the possibility of revolutionary ideological unity”, within a global order that is primed to violently repress any efforts to challenge its hegemony [1].  Dialectics is an essential concept to utilize, particularly as we enter another phase of racial capitalism’s attempt to reconstitute itself.   However, there is a difference in this current phase. Racial capitalism must reconcile itself with its soiled roots, as birthed in violent dispossession, fueled by a philosophy of life guided by a cruel inhumanity coupled with practices of anti-nature that has led us to face ecological catastrophe.      When applied to gain clarity on the formation, sustainability – or instability – of a movement, history as a construct becomes a telescope to map a future … a clarifier to understand the intricacies in the reciprocal relationship of human action and inaction … at, in, and around what comes to be known as – decisive moments.    As Professor Alkalimat highlights, “dialectics is an important concept. It is the process by which differences within and among different phenomena interact and produce the change by which new developments take place.  This is a process of opposites contending and in the process being transformed into something entirely new.”   For Professor Alkalimat, “this universal process applies to the historical development of ALSC.”    Today, Dialectics of Liberation &amp; the African Liberation Support Movement w/ Abdul Alkalimat.   Abdul Alkalimat is a founder of the field of Black Studies and Professor Emeritus at the University of Illinois at Urbana Champaign. A lifelong scholar-activist with a PhD from the University of Chicago, he has lectured, taught, and directed academic programs across the U.S., the Caribbean, Africa, Europe, and China. His activism stems, as former chair of the Chicago chapter of the Student Non-Violent Coordinating Committee (SNCC) in the 1960s, to a co-founder of the Black Radical Congress in 1998.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!  Music:  Yam Who? [Raphael Saadiq] - Skyy Can You Feel Me - Spiritual Rework Raphael Saadiq - Skyy, Can You Feel Me [original] Art Ensemble of Chicago - The Spirit  Alemu Aga - Mädägäna Zäläsana Bätbaze (About The Futility Of Life) Randy Weston - Khepra  Nala Sinephro - Space 8]]></itunes:summary><itunes:duration>5326</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/5e063574dc88af72c48c1829b887431d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>radical histories + liberation in Kenya w/ Waringa Wahome</title><link>https://www.spreaker.com/episode/radical-histories-liberation-in-kenya-w-waringa-wahome--57536574</link><description><![CDATA[Image: Field Marshal Muthoni wa Kirima  In Mau Mau &amp; Nationhood, the editors write: “New states are often declared in the name of peoples not yet aware of their own collective existence. Their heroically unified past and manifest joint destiny have yet to be imagined for them. National imagination follows the state."  The myths. The origin stories. The narratives of a real and imagined collective identity are pieced together as a product of the historical experiences of a people, who came to dominant the structures of the newly formed state. Its implementation. Its functions are guiding by a philosophical structure developed and redeveloped to demand the consent of the masses to give legitimacy to the right/s of the ruling class, rights from which all conceptualizations of law and politics henceforth narrowly applied and often stripped from the lower classes.   Mapping radical histories, paying attention to the demands that whatever conceptualization of rights that are agreed upon must be applicable to the humanity of the marginalized, where a peculiar form of philosophy of life was imposed upon those who were already THERE, as well as those forced to be THERE. The narratives, the discourses of freedom, liberty, justice, rule of law must be stretched beyond their limit through consistent resistance to their disproportionate limited application and negative impact.   Writing in the Preface of the re-release of Mau Mau from Within: An Analysis of Kenya's Peasant Revolt, under a new title, Mau Mau Within: the Story of the Land and Freedom Army, Mĩcere Gĩthae Mũgo suggest that this expanded edition is very significant as it is imperative that we spend time examining the larger context against which to view the movement. Particularly as Kenya suffers from either a self-imposed amnesia, or what she calls “systemically imposed socialized amnesia” especially when it comes to ‘remembering’ ... This suppression and repression of memory over a people’s struggles was/is a lethal weapon in imperialist psychological warfare.”   Nevertheless, “fortunately, too, in psychological warfare there is always a dialectically positioned group of intellectuals whom Walter Rodney described as guerilla intellectuals” who are essential for the full liberation of a colonized peoples. This group of intellectuals, due to their function, must also be capable of class suicide.   In Kenya, today, there is the very real materialization of this principle, captured in a network of organizers, activist, and thinkers who are commitment to radically restructuring the fundamental relationship of the masses to the structures of the state ... to each other, to the environment, thereby their relationship to the world, the African world.   Facilitated by a complementary network of social justice centers, this group of organic intellectuals are mapping the radical histories of Kenya using history as a weapon, fueling the formation of a critical African/a consciousness. Their logical conclusions point to building a sustained resistance to the intentional imposition historical amnesia, a weapon of the imperial.   Today, we explore radical histories + the praxis of liberation in Kenya, with Waringa Wahome.   Waringa Wahome is an organizer, political theorist, lawyer, member of Mathare Social Justice Center, the Communist Party of Kenya as well as the Kenyan Organic Intellectuals Network. She is a principal organizer of a network that legally support activists and other organizers who are targets of repressive elements of the state.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1244962927</guid><pubDate>Wed, 06 Apr 2022 00:02:38 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536574/1244962927_africaworldnowproject_radical_histories_liberation_in_kenya_w_waringa_wahome.mp3" length="147257626" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Field Marshal Muthoni wa Kirima  In Mau Mau &amp;amp; Nationhood, the editors write: “New states are often declared in the name of peoples not yet aware of their own collective existence. Their heroically unified past and manifest joint destiny...</itunes:subtitle><itunes:summary><![CDATA[Image: Field Marshal Muthoni wa Kirima  In Mau Mau &amp; Nationhood, the editors write: “New states are often declared in the name of peoples not yet aware of their own collective existence. Their heroically unified past and manifest joint destiny have yet to be imagined for them. National imagination follows the state."  The myths. The origin stories. The narratives of a real and imagined collective identity are pieced together as a product of the historical experiences of a people, who came to dominant the structures of the newly formed state. Its implementation. Its functions are guiding by a philosophical structure developed and redeveloped to demand the consent of the masses to give legitimacy to the right/s of the ruling class, rights from which all conceptualizations of law and politics henceforth narrowly applied and often stripped from the lower classes.   Mapping radical histories, paying attention to the demands that whatever conceptualization of rights that are agreed upon must be applicable to the humanity of the marginalized, where a peculiar form of philosophy of life was imposed upon those who were already THERE, as well as those forced to be THERE. The narratives, the discourses of freedom, liberty, justice, rule of law must be stretched beyond their limit through consistent resistance to their disproportionate limited application and negative impact.   Writing in the Preface of the re-release of Mau Mau from Within: An Analysis of Kenya's Peasant Revolt, under a new title, Mau Mau Within: the Story of the Land and Freedom Army, Mĩcere Gĩthae Mũgo suggest that this expanded edition is very significant as it is imperative that we spend time examining the larger context against which to view the movement. Particularly as Kenya suffers from either a self-imposed amnesia, or what she calls “systemically imposed socialized amnesia” especially when it comes to ‘remembering’ ... This suppression and repression of memory over a people’s struggles was/is a lethal weapon in imperialist psychological warfare.”   Nevertheless, “fortunately, too, in psychological warfare there is always a dialectically positioned group of intellectuals whom Walter Rodney described as guerilla intellectuals” who are essential for the full liberation of a colonized peoples. This group of intellectuals, due to their function, must also be capable of class suicide.   In Kenya, today, there is the very real materialization of this principle, captured in a network of organizers, activist, and thinkers who are commitment to radically restructuring the fundamental relationship of the masses to the structures of the state ... to each other, to the environment, thereby their relationship to the world, the African world.   Facilitated by a complementary network of social justice centers, this group of organic intellectuals are mapping the radical histories of Kenya using history as a weapon, fueling the formation of a critical African/a consciousness. Their logical conclusions point to building a sustained resistance to the intentional imposition historical amnesia, a weapon of the imperial.   Today, we explore radical histories + the praxis of liberation in Kenya, with Waringa Wahome.   Waringa Wahome is an organizer, political theorist, lawyer, member of Mathare Social Justice Center, the Communist Party of Kenya as well as the Kenyan Organic Intellectuals Network. She is a principal organizer of a network that legally support activists and other organizers who are targets of repressive elements of the state.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3682</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e426719e53cdc5e0dbeec349bfc90f71.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Saul Williams and Anisia Uzeyman on their film Neptune Frost &amp; other things</title><link>https://www.spreaker.com/episode/saul-williams-and-anisia-uzeyman-on-their-film-neptune-frost-other-things--57536545</link><description><![CDATA[Art — in all manifestations — has purpose. And that purpose is defined by those who are able to pick it up and use it.  The spiritual, intellectual, and physical energies that are put into the creation of art are a reflection of the worldview of the artist — of the artist not in an individualistic sense but of the collective energies that culminate into the being that is producing the art — their ancestors, the environment, the community … the material and non-material realities.  Amiri Baraka (1987) in his article, Black Art, published in the Black Scholar, suggests that “art … is an expression of life … there would be a few people who would probably contradict that, who might say that life is an expression of art. But … we believe that art is an expression of life … that art, as such, expresses the values of the artist. And as such, it is a manifestation of the artist’s value system.”  John Coltrane once said that he wanted to play music that changed the world. I would decode this to mean that he wanted to find the universal melodies that move the human mind, body and spirit to become a vessel of peace and justice.  It would also not be misinformed to say that Alice Coltrane appearance in his life was an additional catalyst that pushed him further into spirit music.  I thought it was important to contextualize the program that you can access via the link below, which features a conversation with Saul Williams and Anisia Uzeyman, in this way, because to understand their offering, Neptune Frost is to understand the interplay between now moments and futurity, specifically an African/a futurity … is to see how non-material realities are made material.  It is to understand that rhythm is indeed the foundation of all creation … and art is the most readily medium available to express rhythm.  More importantly it shows us that Africa in all of its multiplicity is the hidden face of god.  It is here I quote Cheryl Isheja [and by default, Saul Williams], who plays Neptune in the film: “my truth is encrypted … and yours is easy to read.”  What you will hear via the link below is a conversation with Saul Williams and Anisia Uzeyman, where they explore the art of Neptune Frost, through futurity as a lens to understand the processes of exploitation yet see the world beyond it.  Saul Williams is a lyricist, singer, songwriter, musician, poet, writer, actor &amp; professional disruptor of normative assumptions of realities.  Anisia Uzeyman is a Rwandan director, actress, cinematographer, playwright and a professional disruptor of normative realities, as well. Tap in to Dreamstates.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1233448087</guid><pubDate>Wed, 16 Mar 2022 18:28:24 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536545/1233448087_africaworldnowproject_saul_williams_and_anisia_uzeyman_on_their_film_neptune_frost_other_things.mp3" length="142956826" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Art — in all manifestations — has purpose. And that purpose is defined by those who are able to pick it up and use it.  The spiritual, intellectual, and physical energies that are put into the creation of art are a reflection of the worldview of the...</itunes:subtitle><itunes:summary><![CDATA[Art — in all manifestations — has purpose. And that purpose is defined by those who are able to pick it up and use it.  The spiritual, intellectual, and physical energies that are put into the creation of art are a reflection of the worldview of the artist — of the artist not in an individualistic sense but of the collective energies that culminate into the being that is producing the art — their ancestors, the environment, the community … the material and non-material realities.  Amiri Baraka (1987) in his article, Black Art, published in the Black Scholar, suggests that “art … is an expression of life … there would be a few people who would probably contradict that, who might say that life is an expression of art. But … we believe that art is an expression of life … that art, as such, expresses the values of the artist. And as such, it is a manifestation of the artist’s value system.”  John Coltrane once said that he wanted to play music that changed the world. I would decode this to mean that he wanted to find the universal melodies that move the human mind, body and spirit to become a vessel of peace and justice.  It would also not be misinformed to say that Alice Coltrane appearance in his life was an additional catalyst that pushed him further into spirit music.  I thought it was important to contextualize the program that you can access via the link below, which features a conversation with Saul Williams and Anisia Uzeyman, in this way, because to understand their offering, Neptune Frost is to understand the interplay between now moments and futurity, specifically an African/a futurity … is to see how non-material realities are made material.  It is to understand that rhythm is indeed the foundation of all creation … and art is the most readily medium available to express rhythm.  More importantly it shows us that Africa in all of its multiplicity is the hidden face of god.  It is here I quote Cheryl Isheja [and by default, Saul Williams], who plays Neptune in the film: “my truth is encrypted … and yours is easy to read.”  What you will hear via the link below is a conversation with Saul Williams and Anisia Uzeyman, where they explore the art of Neptune Frost, through futurity as a lens to understand the processes of exploitation yet see the world beyond it.  Saul Williams is a lyricist, singer, songwriter, musician, poet, writer, actor &amp; professional disruptor of normative assumptions of realities.  Anisia Uzeyman is a Rwandan director, actress, cinematographer, playwright and a professional disruptor of normative realities, as well. Tap in to Dreamstates.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3574</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f40d4b9a55f4ac3a6478659077432268.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Racing The Nation: towards a theory of reproductive racism w/ Sophia Siddiqui</title><link>https://www.spreaker.com/episode/racing-the-nation-towards-a-theory-of-reproductive-racism-w-sophia-siddiqui--57536570</link><description><![CDATA[**This program is part of a collaboration between Africa World Now Project and the Institute of Race Relations and its journal of Race &amp; Class, based in London, where we engage in transnational dialogue that intentionally disrupts dominant discourses around racial oppression.   **These programs are designed to inform the ways we think about the persistent and evolutionary nature of global racial oppression in order to develop an analysis to radically and systematically address it.  Sophia Siddiqui in Racing the nation: towards a theory of reproductive racism, examines the “notion of reproduction, both biological and social, in relation to new forms of political and popular racism in Europe wherein the family and breeding to keep the nation white and ‘native’ are now centre stage. Whilst certain women’s reproductive capacities are being incentivised for nationalist ends, this goes alongside a rollback in reproductive rights as well as a series of exclusions aimed at those marked as demographic threats – migrants, Muslims and, increasingly, LGBTQ people. She demonstrates how migrant women, who are vilified as breeders who could threaten the purity of the nation, are essential to maintain the traditional nuclear family under capitalism, through caring for the young and old, but simultaneously denied their rights as workers and mothers.”  This intervention provides a “framework to understand how, in different countries and political contexts of Europe, ‘native’ women’s reproductive capacities are being incentivized for nationalist ends and how those same rights (to have children and family life) for minority migrant women are being restricted, whilst the hyper-exploitation of their labour is simultaneously essential to care for the young, sick and elderly of the nation under ‘advanced’ capitalism.”  I engage Sophia to explore the relationship with anti-blackness, specifically examining how the historical processes of creating the other are maintained in Europe today through a pattern that situates women now at the nexus of both defining the nation and also maintaining it, whilst excluding those who do not conform.”   Sophia Siddiqui is Deputy Editor of Race &amp; Class. As well as assisting the editors and managing the production of Race &amp; Class, Sophia is the coordinator of Institute of Race Relations News. She writes and lectures on anti-racist feminism, both historically and in the present-day. Her most recent publication, the topic of our current engagement is titled, ‘Racing the nation: towards a theory of reproductive racism’.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1229212933</guid><pubDate>Wed, 09 Mar 2022 15:49:56 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536570/1229212933_africaworldnowproject_racing_the_nation_towards_a_theory_of_reproductive_racism_w_sophia_siddiqui.mp3" length="70362991" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>**This program is part of a collaboration between Africa World Now Project and the Institute of Race Relations and its journal of Race &amp;amp; Class, based in London, where we engage in transnational dialogue that intentionally disrupts dominant...</itunes:subtitle><itunes:summary><![CDATA[**This program is part of a collaboration between Africa World Now Project and the Institute of Race Relations and its journal of Race &amp; Class, based in London, where we engage in transnational dialogue that intentionally disrupts dominant discourses around racial oppression.   **These programs are designed to inform the ways we think about the persistent and evolutionary nature of global racial oppression in order to develop an analysis to radically and systematically address it.  Sophia Siddiqui in Racing the nation: towards a theory of reproductive racism, examines the “notion of reproduction, both biological and social, in relation to new forms of political and popular racism in Europe wherein the family and breeding to keep the nation white and ‘native’ are now centre stage. Whilst certain women’s reproductive capacities are being incentivised for nationalist ends, this goes alongside a rollback in reproductive rights as well as a series of exclusions aimed at those marked as demographic threats – migrants, Muslims and, increasingly, LGBTQ people. She demonstrates how migrant women, who are vilified as breeders who could threaten the purity of the nation, are essential to maintain the traditional nuclear family under capitalism, through caring for the young and old, but simultaneously denied their rights as workers and mothers.”  This intervention provides a “framework to understand how, in different countries and political contexts of Europe, ‘native’ women’s reproductive capacities are being incentivized for nationalist ends and how those same rights (to have children and family life) for minority migrant women are being restricted, whilst the hyper-exploitation of their labour is simultaneously essential to care for the young, sick and elderly of the nation under ‘advanced’ capitalism.”  I engage Sophia to explore the relationship with anti-blackness, specifically examining how the historical processes of creating the other are maintained in Europe today through a pattern that situates women now at the nexus of both defining the nation and also maintaining it, whilst excluding those who do not conform.”   Sophia Siddiqui is Deputy Editor of Race &amp; Class. As well as assisting the editors and managing the production of Race &amp; Class, Sophia is the coordinator of Institute of Race Relations News. She writes and lectures on anti-racist feminism, both historically and in the present-day. Her most recent publication, the topic of our current engagement is titled, ‘Racing the nation: towards a theory of reproductive racism’.]]></itunes:summary><itunes:duration>2932</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/d8ee87e9571a5afa354db8d33fc1ef45.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>of Black studies &amp; Black study: the function of futurity in Africana studies w/ Josh Myers</title><link>https://www.spreaker.com/episode/of-black-studies-black-study-the-function-of-futurity-in-africana-studies-w-josh-myers--57536569</link><description><![CDATA[Image: IG @artxman / Manzelb@gmail.com /#artxman  African/a peoples have engaged in a particular form and function of knowledge production — active knowledge production — in, around, outside and in spite of … academia for centuries. Always together. Always in community. In commons; often and always creating, intentionally and unintentionally a maroon space, an undercommons ... for more: https://medium.com/@africaworldnowproject/of-black-studies-black-study-the-function-of-futurity-in-africana-studies-514b7f1b2977   In addition to being a member of the Africa World Now Project collective, Josh Myers is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  He is the author of We Are Worth Fighting For: A History of the Howard University Student Protest of 1989 (NYU Press, 2019) and, recently released, Cedric Robinson: The Time of the Black Radical Tradition (Polity, 2021), as well as the editor of A Gathering Together Literary Journal. His research interests include Africana intellectual histories and traditions, Africana philosophy, musics, and foodways as well as critical university studies, and disciplinarity.  His work has been published in Critical Ethnic Studies Journal, The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Human Rights and Globalization Law Review, Liberator Magazine, Global African Worker, Pambazuka, and Burning House Press, among other literary spaces.  His current book project, Of Black Study, has been submitted and will soon be published with Pluto Press (2022).  This program was produced, and presented to you, in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1212775732</guid><pubDate>Wed, 09 Feb 2022 16:36:39 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536569/1212775732_africaworldnowproject_of_black_studies_black_study_the_function_of_futurity_in_africana_studies.mp3" length="146606655" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: IG @artxman / Manzelb@gmail.com /#artxman  African/a peoples have engaged in a particular form and function of knowledge production — active knowledge production — in, around, outside and in spite of … academia for centuries. Always together....</itunes:subtitle><itunes:summary><![CDATA[Image: IG @artxman / Manzelb@gmail.com /#artxman  African/a peoples have engaged in a particular form and function of knowledge production — active knowledge production — in, around, outside and in spite of … academia for centuries. Always together. Always in community. In commons; often and always creating, intentionally and unintentionally a maroon space, an undercommons ... for more: https://medium.com/@africaworldnowproject/of-black-studies-black-study-the-function-of-futurity-in-africana-studies-514b7f1b2977   In addition to being a member of the Africa World Now Project collective, Josh Myers is an Associate Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  He is the author of We Are Worth Fighting For: A History of the Howard University Student Protest of 1989 (NYU Press, 2019) and, recently released, Cedric Robinson: The Time of the Black Radical Tradition (Polity, 2021), as well as the editor of A Gathering Together Literary Journal. His research interests include Africana intellectual histories and traditions, Africana philosophy, musics, and foodways as well as critical university studies, and disciplinarity.  His work has been published in Critical Ethnic Studies Journal, The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Human Rights and Globalization Law Review, Liberator Magazine, Global African Worker, Pambazuka, and Burning House Press, among other literary spaces.  His current book project, Of Black Study, has been submitted and will soon be published with Pluto Press (2022).  This program was produced, and presented to you, in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3666</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/86ce3b522aec6e5d613d476ca94c207c.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the role of myth &amp; the continuities in sacred + secret histories w/ Dr. Nubia Kai &amp; Tasneem Siddiqui</title><link>https://www.spreaker.com/episode/the-role-of-myth-the-continuities-in-sacred-secret-histories-w-dr-nubia-kai-tasneem-siddiqui--57536560</link><description><![CDATA[Image: John Biggers, Band of Angels: Weaving the Seventh Word, 1992-93  According to the Dogon, “in the beginning before anything existed there was the Supreme Being, Amma. Amma existed in the form of an egg divided into four parts by four bones [the clavicles], which were joined together.  Apart from the egg, nothing existed, for Amma rested on nothing. The four arts of the egg represented the four elements: water, air, fire, and Earth. So, the fundamental elements already existed in the egg in embryo form. In the egg Amma had designed the world before it was created” [51]. Ultimately, Amma created the world through the creation of the signs and likewise will destroy it through the destruction of the signs …” [53].   We share this creation story, in part, for a number of reasons, but primarily because it is aligned with the assertion in Chukwunyere Kamalu’s, The Word at Face Value: An Abridged Account of Dogon cosmology, that “mainstream scholarship on the cosmological world of the Dogon of Mail in West Africa, has become a battleground over what an African people can and cannot know” [11].  Dr. Nubia Kai asserts that, “myths in Africa are similar to what Joseph Campbell calls “living myths.”  He uses living myths to distinguish them from the connotative usage of myth meaning “a lie.”  Living myths signifies the opposite of the connotative construct.  J.J. Bacofen argues that the origins of history can only be revealed through myth since in myth “lies the beginning of all development.”   Dr. Kai, quoting W.T. Stevenson, further explains the primacy of mythological discourse. According to Stevenson, “the essential character of our personal and social lives are shaped by myth, or it is by the power of particular myths which determine by way of determining our fundamental presuppositions, the way we shape our cultural, social, political, and economic lives. We do nothing of significance which is not informed by myth in a fundamental way, and the more significant our act, the more this is true. It is the symbols within the context of myth which give rise to all thought [Kai, A River of Prophecy: Constructing a Sacred History of African Americans].  Mythic symbolism attempts to explain the spiritual nature of peoples and their inseparable connection to a universal order. Therefore, if someone wishes to pervert an idea, the most effective means is to reverse the sacred symbols or icons associated with the idea or ideas [Kai, A River of Prophecy: Constructing a Sacred History of African Americans].   Today, AWNP’s Tasneem Siddiqui sits down with Dr. Nubia Kai, to explore the relationship between myth &amp; its continuities in sacred + secret histories.   Nubia Kai received a Ph.D. in African historical literature and film from Howard University, an MA degree in African Languages and Literature from the University of Wisconsin.    Her work has been published in Black Scholar; Black World; Essence Magazine; Black American Literature Forum; Catalyst; Obsidian; Moving Out, Journal of Black Poetry; Left Curve; Journal of African Literature Association, Black Camera: International Film Journal; Journal of African American History, to name a few.   Her book, Kuma Malinke Historiography: Sundiata Keita to Almamy Samori Toure, is an extensive study of the mythology, epics, poetry, and expository narratives of the Mali Empire. She has been an ardent researcher of comparative religion, anthropology, mythology, and Africana studies for over thirty years.   Professor Kai is also a poet, novelist, and playwright who has received a number of awards, including two National Endowment for the Arts Awards, six DC Commission on the Arts Awards, and the Larry Neal Writers Competition.   She has two collections of poetry, Peace of My Mind and Solos, a collection of fables, The Sweetest Berry on the Bush, and an historical novel, I Spread My Wings And I Fly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1186966990</guid><pubDate>Thu, 30 Dec 2021 00:15:51 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536560/1186966990_africaworldnowproject_the_role_of_myth_the_continuities_in_sacred_secret_histories_w_dr_nubia_kia.mp3" length="267607928" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: John Biggers, Band of Angels: Weaving the Seventh Word, 1992-93  According to the Dogon, “in the beginning before anything existed there was the Supreme Being, Amma. Amma existed in the form of an egg divided into four parts by four bones [the...</itunes:subtitle><itunes:summary><![CDATA[Image: John Biggers, Band of Angels: Weaving the Seventh Word, 1992-93  According to the Dogon, “in the beginning before anything existed there was the Supreme Being, Amma. Amma existed in the form of an egg divided into four parts by four bones [the clavicles], which were joined together.  Apart from the egg, nothing existed, for Amma rested on nothing. The four arts of the egg represented the four elements: water, air, fire, and Earth. So, the fundamental elements already existed in the egg in embryo form. In the egg Amma had designed the world before it was created” [51]. Ultimately, Amma created the world through the creation of the signs and likewise will destroy it through the destruction of the signs …” [53].   We share this creation story, in part, for a number of reasons, but primarily because it is aligned with the assertion in Chukwunyere Kamalu’s, The Word at Face Value: An Abridged Account of Dogon cosmology, that “mainstream scholarship on the cosmological world of the Dogon of Mail in West Africa, has become a battleground over what an African people can and cannot know” [11].  Dr. Nubia Kai asserts that, “myths in Africa are similar to what Joseph Campbell calls “living myths.”  He uses living myths to distinguish them from the connotative usage of myth meaning “a lie.”  Living myths signifies the opposite of the connotative construct.  J.J. Bacofen argues that the origins of history can only be revealed through myth since in myth “lies the beginning of all development.”   Dr. Kai, quoting W.T. Stevenson, further explains the primacy of mythological discourse. According to Stevenson, “the essential character of our personal and social lives are shaped by myth, or it is by the power of particular myths which determine by way of determining our fundamental presuppositions, the way we shape our cultural, social, political, and economic lives. We do nothing of significance which is not informed by myth in a fundamental way, and the more significant our act, the more this is true. It is the symbols within the context of myth which give rise to all thought [Kai, A River of Prophecy: Constructing a Sacred History of African Americans].  Mythic symbolism attempts to explain the spiritual nature of peoples and their inseparable connection to a universal order. Therefore, if someone wishes to pervert an idea, the most effective means is to reverse the sacred symbols or icons associated with the idea or ideas [Kai, A River of Prophecy: Constructing a Sacred History of African Americans].   Today, AWNP’s Tasneem Siddiqui sits down with Dr. Nubia Kai, to explore the relationship between myth &amp; its continuities in sacred + secret histories.   Nubia Kai received a Ph.D. in African historical literature and film from Howard University, an MA degree in African Languages and Literature from the University of Wisconsin.    Her work has been published in Black Scholar; Black World; Essence Magazine; Black American Literature Forum; Catalyst; Obsidian; Moving Out, Journal of Black Poetry; Left Curve; Journal of African Literature Association, Black Camera: International Film Journal; Journal of African American History, to name a few.   Her book, Kuma Malinke Historiography: Sundiata Keita to Almamy Samori Toure, is an extensive study of the mythology, epics, poetry, and expository narratives of the Mali Empire. She has been an ardent researcher of comparative religion, anthropology, mythology, and Africana studies for over thirty years.   Professor Kai is also a poet, novelist, and playwright who has received a number of awards, including two National Endowment for the Arts Awards, six DC Commission on the Arts Awards, and the Larry Neal Writers Competition.   She has two collections of poetry, Peace of My Mind and Solos, a collection of fables, The Sweetest Berry on the Bush, and an historical novel, I Spread My Wings And I Fly.]]></itunes:summary><itunes:duration>6691</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6027a8904f3581f85fb865a694957423.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>of spirit &amp; Black liberation w/ Youssef Carter &amp; Tasneem Siddiqui</title><link>https://www.spreaker.com/episode/of-spirit-black-liberation-w-youssef-carter-tasneem-siddiqui--57536593</link><description><![CDATA[Amadou Hampâté Bâ, quoting his teacher Tierno Bokar, suggest that “writing is one thing and knowledge is another. Writing is the photograph of knowledge but is not knowledge itself” [A. Hampâté Bâ, The Living Tradition, General History of Africa Vol. 1: 166].   According to Hampâté Bâ, “the world’s earliest archives or libraires were the brains of men [and I must add women] …    The written word is not without thought. The written word without being refined through action and interaction which is articulated through nommo is without power.  Without nommo – the African conceptualization of the energy within the spoken word, the power that carries an energy that produces all life and influences everything is the principle upon which the world of meaning is built – power is debased [Nommo, Encyclopedia of African Religion, 2009].   According to Hampâté Bâ, “In African traditions … the spoken word had, beyond its fundamental moral value, a sacred character associated with its divine origin ... an exceptional conductor of magic, grand vector of 'ethereal' forces, it was not to be treated lightly.   Contrary to what some may think, African oral tradition is not limited to stories and legends or even to mythological and historical tales, and the ‘griot’ – what Bâ calls a wandering minstrel/poet as conceptualized by the French – is far from being its one and only qualified guardian and transmitter.   What does all of this point to … for what purpose … and to what ends does this introductory exploration provide our current engagement that you will hear next … how does it connect?  The simplicity of the answer is found in understanding its complexity.  The simple answer is that it provides a frame within which we can identify and extract the multiple points where spirit and Black resistance converge, whether it is evident as the spark of the Haitian Revolution or found interwoven in the vibrations of John Coltrane’s Love Supreme … deeper levels of spirit and Black resistance all always converging.  While the complexity is found in our willingness to map its evolution and stand in its genealogy as it is sparked across space and time, evolving itself as it propels African/a peoples to intrinsically seek liberation …   It is this space in between space, it is of spirit and Black liberation … one of the many places we can explore and utilize this ancient the praxis of nommo.  AWNP’s Tasneem Siddiqui recently sat down with Youssef Carter to discuss the interconnectedness of West African Sufi Islam and Black resistance … the embodiment of ancient ways of being articulated in forms of knowledge that 1st make sense of the conditions within which African/a peoples find themselves; and 2nd to struggle against the those conditions when moved out of balance.  Dr. Youssef Carter is an Assistant Professor and Kenan Rifai Fellow in Islamic Studies at University of North Carolina- Chapel Hill.   Dr. Youssef Carter holds a BS from North Carolina A&amp;T, a MA from North Carolina Central University and a Ph.D. in Anthropology from the University of California-Berkeley. His book in progress, “The Vast Oceans: Remembering God and Self on the Mustafawi Sufi Path,” examines the discourses and practices of a transatlantic Sufi spiritual network through detailed ethnographic work.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen Intently. Think deeply. Act accordingly.   Enjoy the program.  Image: M-Eating, Sufi, https://africa.si.edu/collections/objects/21224/meating-sufi?ctx=48dcf05def43e8f8b9ae093751d05fe6de4ca123&amp;idx=0 - Artist: https://marianeibrahim.com/artists/36-maimouna-guerresi/biography/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1166330602</guid><pubDate>Thu, 25 Nov 2021 03:29:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536593/1166330602_africaworldnowproject_of_spirit_black_liberation.mp3" length="205205577" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Amadou Hampâté Bâ, quoting his teacher Tierno Bokar, suggest that “writing is one thing and knowledge is another. Writing is the photograph of knowledge but is not knowledge itself” [A. Hampâté Bâ, The Living Tradition, General History of Africa Vol....</itunes:subtitle><itunes:summary><![CDATA[Amadou Hampâté Bâ, quoting his teacher Tierno Bokar, suggest that “writing is one thing and knowledge is another. Writing is the photograph of knowledge but is not knowledge itself” [A. Hampâté Bâ, The Living Tradition, General History of Africa Vol. 1: 166].   According to Hampâté Bâ, “the world’s earliest archives or libraires were the brains of men [and I must add women] …    The written word is not without thought. The written word without being refined through action and interaction which is articulated through nommo is without power.  Without nommo – the African conceptualization of the energy within the spoken word, the power that carries an energy that produces all life and influences everything is the principle upon which the world of meaning is built – power is debased [Nommo, Encyclopedia of African Religion, 2009].   According to Hampâté Bâ, “In African traditions … the spoken word had, beyond its fundamental moral value, a sacred character associated with its divine origin ... an exceptional conductor of magic, grand vector of 'ethereal' forces, it was not to be treated lightly.   Contrary to what some may think, African oral tradition is not limited to stories and legends or even to mythological and historical tales, and the ‘griot’ – what Bâ calls a wandering minstrel/poet as conceptualized by the French – is far from being its one and only qualified guardian and transmitter.   What does all of this point to … for what purpose … and to what ends does this introductory exploration provide our current engagement that you will hear next … how does it connect?  The simplicity of the answer is found in understanding its complexity.  The simple answer is that it provides a frame within which we can identify and extract the multiple points where spirit and Black resistance converge, whether it is evident as the spark of the Haitian Revolution or found interwoven in the vibrations of John Coltrane’s Love Supreme … deeper levels of spirit and Black resistance all always converging.  While the complexity is found in our willingness to map its evolution and stand in its genealogy as it is sparked across space and time, evolving itself as it propels African/a peoples to intrinsically seek liberation …   It is this space in between space, it is of spirit and Black liberation … one of the many places we can explore and utilize this ancient the praxis of nommo.  AWNP’s Tasneem Siddiqui recently sat down with Youssef Carter to discuss the interconnectedness of West African Sufi Islam and Black resistance … the embodiment of ancient ways of being articulated in forms of knowledge that 1st make sense of the conditions within which African/a peoples find themselves; and 2nd to struggle against the those conditions when moved out of balance.  Dr. Youssef Carter is an Assistant Professor and Kenan Rifai Fellow in Islamic Studies at University of North Carolina- Chapel Hill.   Dr. Youssef Carter holds a BS from North Carolina A&amp;T, a MA from North Carolina Central University and a Ph.D. in Anthropology from the University of California-Berkeley. His book in progress, “The Vast Oceans: Remembering God and Self on the Mustafawi Sufi Path,” examines the discourses and practices of a transatlantic Sufi spiritual network through detailed ethnographic work.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen Intently. Think deeply. Act accordingly.   Enjoy the program.  Image: M-Eating, Sufi, https://africa.si.edu/collections/objects/21224/meating-sufi?ctx=48dcf05def43e8f8b9ae093751d05fe6de4ca123&amp;idx=0 - Artist: https://marianeibrahim.com/artists/36-maimouna-guerresi/biography/]]></itunes:summary><itunes:duration>5131</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/bcb9fa601e7739004d52ae5fa3a5bab8.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the role &amp; continued struggle of the National Union of Eritrean Women</title><link>https://www.spreaker.com/episode/the-role-continued-struggle-of-the-national-union-of-eritrean-women--57536579</link><description><![CDATA[The history of the geographical region now called, Eritrea is deep and rich.    Eritrea has been occupied in turn by Ottoman Turks, Egyptians, Italians (from 1886 until 1941), the British until 1952 (who defeated Italy in Eritrea during the second world war) and the Ethiopians ever since [Pateman 1990:51]. In 1 952, the British and the United Nations determined on a federation of Eritrea and Ethiopia.   In the first 10 years after the federation was formed Ethiopia's direct rule over Eritrea was imposed. Towards the end of 1952 La Voce de' Eritrea, a newspaper critical of the federation, was banned. In 1956, following the suppression of the opposition waged by workers and the peasantry, the Eritrean General Union of Labor Syndicates was banned.  In 1960, the Eritrea flag was lowered, and separate courts were established. In 1962 Eritrea was forcibly annexed by Ethiopia [Worku Zerai, Organising Women within a National Liberation Struggle: Case of Eritrea, 1994; Pateman, 1990: 6].   The national struggle for national liberation began in 1961 with the formation of the Eritrean Liberation Front (ELF). The ELF and the Eritrean People’s Liberation Front (EPLF) which split from the ELF in 1970 gained control over many towns in the country, but as the Soviet Union intervened on the Ethiopian behalf, independence could not be achieved in the late 1970s. The Soviet intervention forced withdrawal from the towns that were controlled by the EPLF to the northern part of the country.   The EPLF continued fighting against the Ethiopian occupation until it liberated the whole of Eritrea in May 1991. Eritrea became an independent country officially in May 1993.   Many have highlighted that "although women in many countries have struggled together with men for national liberation, at the end of that revolutionary struggle their position in society as women improves little as the era dawns" (Worku Zerai, Organising Women within a National Liberation Struggle: Case of Eritrea, 1994).   While this view is correct in one sense, it forgets the objective reality of the stages of the socio-economic and political development of formerly colonized nations. There are many contradictions embedded in the structures, systems and institutions between the people and the colonisers, between the different liberation movements that led the national liberation front, between the different classes in the society.    As a consequence, national liberation does not mean that all contradictions are going to be solved at one go. It is here that Fanon and Cabral adds sharp clarity the pitfalls of national consciousness without the implantation of class suicide.   Women’s struggle for freedom cannot be seen in isolation from the larger struggle for liberation.  Today, we will hear a talk that was given by Seble Tsehaye, Secretary of the National Union of Eritrean Women, USA, member of the Central Committee and member National Public Diplomacy Taskforce.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.   Sources: Worku Zerai, Organising Women within a National Liberation Struggle Case of Eritrea, 1994; Victoria Bernal, Equality to Die For?: Women Guerrilla Fighters and Eritrea's Cultural Revolution, 2000; National Union of Eritrean Women: http://www.nuew.org/  Image: EPLF freedom fighters. There is no independent Eritrea without Eritrean women. available here: http://www.madote.com/2017/03/nuew-national-union-of-eritrean-women.html]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1149077788</guid><pubDate>Wed, 27 Oct 2021 17:54:41 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536579/1149077788_africaworldnowproject_the_role_continued_struggle_of_the_national_union_of_eritrean_women.mp3" length="163205904" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The history of the geographical region now called, Eritrea is deep and rich.    Eritrea has been occupied in turn by Ottoman Turks, Egyptians, Italians (from 1886 until 1941), the British until 1952 (who defeated Italy in Eritrea during the second...</itunes:subtitle><itunes:summary><![CDATA[The history of the geographical region now called, Eritrea is deep and rich.    Eritrea has been occupied in turn by Ottoman Turks, Egyptians, Italians (from 1886 until 1941), the British until 1952 (who defeated Italy in Eritrea during the second world war) and the Ethiopians ever since [Pateman 1990:51]. In 1 952, the British and the United Nations determined on a federation of Eritrea and Ethiopia.   In the first 10 years after the federation was formed Ethiopia's direct rule over Eritrea was imposed. Towards the end of 1952 La Voce de' Eritrea, a newspaper critical of the federation, was banned. In 1956, following the suppression of the opposition waged by workers and the peasantry, the Eritrean General Union of Labor Syndicates was banned.  In 1960, the Eritrea flag was lowered, and separate courts were established. In 1962 Eritrea was forcibly annexed by Ethiopia [Worku Zerai, Organising Women within a National Liberation Struggle: Case of Eritrea, 1994; Pateman, 1990: 6].   The national struggle for national liberation began in 1961 with the formation of the Eritrean Liberation Front (ELF). The ELF and the Eritrean People’s Liberation Front (EPLF) which split from the ELF in 1970 gained control over many towns in the country, but as the Soviet Union intervened on the Ethiopian behalf, independence could not be achieved in the late 1970s. The Soviet intervention forced withdrawal from the towns that were controlled by the EPLF to the northern part of the country.   The EPLF continued fighting against the Ethiopian occupation until it liberated the whole of Eritrea in May 1991. Eritrea became an independent country officially in May 1993.   Many have highlighted that "although women in many countries have struggled together with men for national liberation, at the end of that revolutionary struggle their position in society as women improves little as the era dawns" (Worku Zerai, Organising Women within a National Liberation Struggle: Case of Eritrea, 1994).   While this view is correct in one sense, it forgets the objective reality of the stages of the socio-economic and political development of formerly colonized nations. There are many contradictions embedded in the structures, systems and institutions between the people and the colonisers, between the different liberation movements that led the national liberation front, between the different classes in the society.    As a consequence, national liberation does not mean that all contradictions are going to be solved at one go. It is here that Fanon and Cabral adds sharp clarity the pitfalls of national consciousness without the implantation of class suicide.   Women’s struggle for freedom cannot be seen in isolation from the larger struggle for liberation.  Today, we will hear a talk that was given by Seble Tsehaye, Secretary of the National Union of Eritrean Women, USA, member of the Central Committee and member National Public Diplomacy Taskforce.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.   Sources: Worku Zerai, Organising Women within a National Liberation Struggle Case of Eritrea, 1994; Victoria Bernal, Equality to Die For?: Women Guerrilla Fighters and Eritrea's Cultural Revolution, 2000; National Union of Eritrean Women: http://www.nuew.org/  Image: EPLF freedom fighters. There is no independent Eritrea without Eritrean women. available here: http://www.madote.com/2017/03/nuew-national-union-of-eritrean-women.html]]></itunes:summary><itunes:duration>4081</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/710da01314ffe100eaba6f871484d60c.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>movement &amp; memory: reflections on labor and the genealogy of resistance w/ Saladin Muhammad Pt. II</title><link>https://www.spreaker.com/episode/movement-memory-reflections-on-labor-and-the-genealogy-of-resistance-w-saladin-muhammad-pt-ii--57536577</link><description><![CDATA[Saladin Muhammad argues in an article titled Black Workers for Justice, Twenty-year of Struggle, in Against the Current that:   “The national oppression of African Americans in the U.S. South makes Black workers in the South the most exploited section of the U.S. industrial working class. Black Workers for Justice [BWFJ] thus bases its trade union and political perspectives on the principle of the centrality of the Black working class.”  “The struggle against racism, for political power and self-determination for African descendant people are key aspects of this principle in forging the unity of the Southern and U.S. working class. BWFJ has tried to create an identity, confidence and political presence of the Black worker and trade union organization in the U.S. South.”  BWFJ believes that the struggle against African American national oppression must take on sharper Black working-class and internationalist features. It must put forward a perspective for, and be active in building, a strong rank-and-file democratic and radical labor movement in the U.S. South” [Saladin Muhammad, Black Workers for Justice, Twenty-years of Struggle, Against the Current, No. 101, November/December 2002].   With this, Saladin Muhammad, firmly situates Black Workers for Justice in the continuity and long arc of Black liberation movements that center the Black working class/workers, such as, but not limited to: Ad Hoc. Committee of Concerned Black Steel Workers; the Dodge Revolutionary Union Movement; League of Revolutionary Black Workers, to name a few.    What you will hear next is Pt. II of our conversation with Baba Saladin Muhammad.  Be sure to tap into Pt. I to pick up the flow of our conversation!  Saladin Muhammad  is an organizer, theoretician, writer. He published a number of articles that explore issues ranging from exposing the structural and systemic racism in labor to ways to understand the interdependence of human rights and Black internationalism.  Saladin Muhammad is the co-founder and national chair of Black Workers for Justice and until his retirement, he was an international representative for the United Electrical Workers [UEW].   His praxis has been forged in Black freedom work for than three decades.   The idea is not to replicate, but I understand there is a path. To see that there is a way. A way – a genealogy...  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1141262458</guid><pubDate>Wed, 13 Oct 2021 19:23:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536577/1141262458_africaworldnowproject_movement_memory_reflections_on_labor_and_the_genealogy_of_resistance_w_saladin_muhammad_pt_ii.mp3" length="162057561" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Saladin Muhammad argues in an article titled Black Workers for Justice, Twenty-year of Struggle, in Against the Current that:   “The national oppression of African Americans in the U.S. South makes Black workers in the South the most exploited section...</itunes:subtitle><itunes:summary><![CDATA[Saladin Muhammad argues in an article titled Black Workers for Justice, Twenty-year of Struggle, in Against the Current that:   “The national oppression of African Americans in the U.S. South makes Black workers in the South the most exploited section of the U.S. industrial working class. Black Workers for Justice [BWFJ] thus bases its trade union and political perspectives on the principle of the centrality of the Black working class.”  “The struggle against racism, for political power and self-determination for African descendant people are key aspects of this principle in forging the unity of the Southern and U.S. working class. BWFJ has tried to create an identity, confidence and political presence of the Black worker and trade union organization in the U.S. South.”  BWFJ believes that the struggle against African American national oppression must take on sharper Black working-class and internationalist features. It must put forward a perspective for, and be active in building, a strong rank-and-file democratic and radical labor movement in the U.S. South” [Saladin Muhammad, Black Workers for Justice, Twenty-years of Struggle, Against the Current, No. 101, November/December 2002].   With this, Saladin Muhammad, firmly situates Black Workers for Justice in the continuity and long arc of Black liberation movements that center the Black working class/workers, such as, but not limited to: Ad Hoc. Committee of Concerned Black Steel Workers; the Dodge Revolutionary Union Movement; League of Revolutionary Black Workers, to name a few.    What you will hear next is Pt. II of our conversation with Baba Saladin Muhammad.  Be sure to tap into Pt. I to pick up the flow of our conversation!  Saladin Muhammad  is an organizer, theoretician, writer. He published a number of articles that explore issues ranging from exposing the structural and systemic racism in labor to ways to understand the interdependence of human rights and Black internationalism.  Saladin Muhammad is the co-founder and national chair of Black Workers for Justice and until his retirement, he was an international representative for the United Electrical Workers [UEW].   His praxis has been forged in Black freedom work for than three decades.   The idea is not to replicate, but I understand there is a path. To see that there is a way. A way – a genealogy...  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.  Enjoy the program!]]></itunes:summary><itunes:duration>4052</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/fab4cfd196ac9bd717038822e2c5c6bd.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>movement &amp; memory: reflections on labor and the genealogy of resistance w/ Saladin Muhammad Pt. I</title><link>https://www.spreaker.com/episode/movement-memory-reflections-on-labor-and-the-genealogy-of-resistance-w-saladin-muhammad-pt-i--57536584</link><description><![CDATA[Abdul Alkalimat writes on a multimedia project that explores the work of Saladin Muhamad that “our movements for social transformation have often fallen victim to the tendency to oversimplify the struggle.   Moreover, there is far too little self-criticism to learn from our “right” and “left” errors.  This is particularly dangerous as we are at the beginning of a new generational awakening.  We need to think about the past few decades of struggle by listening to those who have marched on and maintained a revolutionary perspective.”  Labor, whether force or extracted through coercion has been a consistent cause of struggle for African/a peoples, globally.   James Boggs, in a speech given at a Political Science Seminar in Atlanta University on February 17, 1974, argued that “we must be ready to recognize that as reality changes, our ideas have to change so that we can project new, more advanced aspirations worth striving for. This is the only way to avoid becoming prisoners of ideas which were once progressive but have become reactionary, i.e., have been turned into their opposite. The only struggles worth pursuing are those which advance the whole society and enable all human beings to evolve to a new and higher stage of their human potential”.  Expanding this assertion, Boggs goes on to suggest that “knowledge must move from perception to conception; in other words, knowledge and struggle begin by perceiving your own reality. But it must have the aim of developing beyond what you yourself or your own group can perceive, to wider conceptions that are based upon the experiences of the whole history of Mankind. The only way that anyone can take this big step of moving beyond perception to conception is by recognizing and struggling against your own internal contradictions and weaknesses. Of these weaknesses, the most fundamental and most difficult to overcome, as a result of the specific history of United States society [and I will add the evolution of the global racial capitalist system], is the tendency not to think at all but simply to react in terms of individual or ethnic self-interest” [Boggs, 1974].   Reflecting more on the praxis of Saladin Muhammad, Abdul Alkalimat asserts that “there are many theoretical and practical issues involved in the experiences covered by the life of Saladin Muhammad and his experiences in struggle.  Saladin is a proletarian cadre of the revolutionary movement. He served as chairperson of the Black Workers for Justice for over 20 years.  While being retired from full time union organizing, he remains active on many battle fronts including the Southern Workers Assembly.”  This is Part I of our recent conversation with Baba Saladin Muhammad.  Saladin Muhammad  is an organizer, theoretician, writer. He published a number of articles that explore issues ranging from exposing the structural and systemic racism in labor to ways to understand the interdependence of human rights and Black internationalism.   Saladin Muhammad is the co-founder and national chair of Black Workers for Justice and until his retirement, he was an international representative for the United Electrical Workers [UEW].   His praxis has been forged in Black freedom work for than three decades.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.  Black Liberation and Social Revolution: The Life and Legacy of Saladin Muhammad http://theblm.net/saladin/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1137589492</guid><pubDate>Thu, 07 Oct 2021 12:46:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536584/1137589492_africaworldnowproject_movement_memory_reflections_on_labor_and_the_genealogy_of_resistance_w_saladin_muhammad.mp3" length="86166999" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Abdul Alkalimat writes on a multimedia project that explores the work of Saladin Muhamad that “our movements for social transformation have often fallen victim to the tendency to oversimplify the struggle.   Moreover, there is far too little...</itunes:subtitle><itunes:summary><![CDATA[Abdul Alkalimat writes on a multimedia project that explores the work of Saladin Muhamad that “our movements for social transformation have often fallen victim to the tendency to oversimplify the struggle.   Moreover, there is far too little self-criticism to learn from our “right” and “left” errors.  This is particularly dangerous as we are at the beginning of a new generational awakening.  We need to think about the past few decades of struggle by listening to those who have marched on and maintained a revolutionary perspective.”  Labor, whether force or extracted through coercion has been a consistent cause of struggle for African/a peoples, globally.   James Boggs, in a speech given at a Political Science Seminar in Atlanta University on February 17, 1974, argued that “we must be ready to recognize that as reality changes, our ideas have to change so that we can project new, more advanced aspirations worth striving for. This is the only way to avoid becoming prisoners of ideas which were once progressive but have become reactionary, i.e., have been turned into their opposite. The only struggles worth pursuing are those which advance the whole society and enable all human beings to evolve to a new and higher stage of their human potential”.  Expanding this assertion, Boggs goes on to suggest that “knowledge must move from perception to conception; in other words, knowledge and struggle begin by perceiving your own reality. But it must have the aim of developing beyond what you yourself or your own group can perceive, to wider conceptions that are based upon the experiences of the whole history of Mankind. The only way that anyone can take this big step of moving beyond perception to conception is by recognizing and struggling against your own internal contradictions and weaknesses. Of these weaknesses, the most fundamental and most difficult to overcome, as a result of the specific history of United States society [and I will add the evolution of the global racial capitalist system], is the tendency not to think at all but simply to react in terms of individual or ethnic self-interest” [Boggs, 1974].   Reflecting more on the praxis of Saladin Muhammad, Abdul Alkalimat asserts that “there are many theoretical and practical issues involved in the experiences covered by the life of Saladin Muhammad and his experiences in struggle.  Saladin is a proletarian cadre of the revolutionary movement. He served as chairperson of the Black Workers for Justice for over 20 years.  While being retired from full time union organizing, he remains active on many battle fronts including the Southern Workers Assembly.”  This is Part I of our recent conversation with Baba Saladin Muhammad.  Saladin Muhammad  is an organizer, theoretician, writer. He published a number of articles that explore issues ranging from exposing the structural and systemic racism in labor to ways to understand the interdependence of human rights and Black internationalism.   Saladin Muhammad is the co-founder and national chair of Black Workers for Justice and until his retirement, he was an international representative for the United Electrical Workers [UEW].   His praxis has been forged in Black freedom work for than three decades.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.  Black Liberation and Social Revolution: The Life and Legacy of Saladin Muhammad http://theblm.net/saladin/]]></itunes:summary><itunes:duration>3590</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/fefba6e1de519f54c9e333aad8d7a10b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>meditations on - black labor &amp; ‘the white architects of black education’ w/ Kamau Rashid</title><link>https://www.spreaker.com/episode/meditations-on-black-labor-the-white-architects-of-black-education-w-kamau-rashid--57536600</link><description><![CDATA[Labor has changed. Its production. Its definition. Its control. But one thing that has not changed are the parameters within which labor has been defined, value extracted and dehumanized – mechanized – automated – artificially intelligeized.    What does "labor" mean in a settler imperial world fortified by racial capitalist sociopolitical structures that maintain a social order that places the African/a worker, beyond the periphery of benefiting from their labor?  What about decolonizing labor and labor movements?   What about a world without work----What are the ideological frameworks that ‘labor’ is using to attempt to construct the material realities of our current world?  What does (or will) this world look like in two-years…and what are its implications for the African/a world? What are the implications for the Earth and now more than ever, the heavens—space?   Questions around black labor, usually pivot on the role of black education. However, most explorations are neither critical nor intellectually honest.   Today, Dr. Kamau Rashid joins us in conversation where we meditate on black labor and 'the white architects of black education'.   Our thoughts are centered on William H. Watkins work, the White Architects of Black Education: Ideology and Power, 1865-1954.  In the White Architects of Black Education, Watkins “explores the body of ideas that undergird social, economic, racial, and educational beliefs about Black education in the U.S.: therefore, it is an ideological study.    His stated objective is to "investigate the ideological construction of colonial Black education by examining the views, politics, and practices of the white architects that funded, created, and refined it” [1-2].   Therefore, “colonial education in the South must never be confused with the educational agenda of blacks in the south. In fact, these agenda conflicted” [2].   The central question asks: How far have we moved away from these foundational ideas and their ideological grounding?   Dr. Kamau Rashid is currently Professor and Founding Director of the Urban Education, Ed.D. program at Northeastern Illinois University. Dr. Rashid earned his Ph.D. and BA from University of Illinois at Urbana-Champaign and a Master of Arts degree from Northeastern Illinois University.  Dr. Rashid work focuses on African American history and culture, particularly on the inter-generational dynamics of African/a social critique, which includes an exploration and theorizing of W.E.B. Du Bois as well as contemporary African-Centered scholars and critical race theorists.   He is co-developing an oral history and archival project focused on African American social movements in the Chicago area from the 1960s to1980s with Dr. Richard Benson of Spelman College. And is currently working on Finding our way through the desert: Jacob H. Carruthers and the restoration of an African worldview as well as the critical theory of W.E.B. Du Bois: The Struggle for Humanity.   He has published a number of peer-reviewed articles and book chapters and received various grant awards to support his work.  Lastly, likely most importantly, Dr. Rashid is active in a number of community organizations in the Chicago-area including the Kemetic Institute of Chicago, a research and educational organization focused on mapping, exploring and applying the ancient and contemporary contributions of ancient Nile Valley civilizations.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Romare Bearden - Factory Workers - 1942]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1121372215</guid><pubDate>Thu, 09 Sep 2021 03:09:24 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536600/1121372215_africaworldnowproject_meditations_on_black_labor_the_white_architects_of_black_education.mp3" length="300733170" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Labor has changed. Its production. Its definition. Its control. But one thing that has not changed are the parameters within which labor has been defined, value extracted and dehumanized – mechanized – automated – artificially intelligeized.    What...</itunes:subtitle><itunes:summary><![CDATA[Labor has changed. Its production. Its definition. Its control. But one thing that has not changed are the parameters within which labor has been defined, value extracted and dehumanized – mechanized – automated – artificially intelligeized.    What does "labor" mean in a settler imperial world fortified by racial capitalist sociopolitical structures that maintain a social order that places the African/a worker, beyond the periphery of benefiting from their labor?  What about decolonizing labor and labor movements?   What about a world without work----What are the ideological frameworks that ‘labor’ is using to attempt to construct the material realities of our current world?  What does (or will) this world look like in two-years…and what are its implications for the African/a world? What are the implications for the Earth and now more than ever, the heavens—space?   Questions around black labor, usually pivot on the role of black education. However, most explorations are neither critical nor intellectually honest.   Today, Dr. Kamau Rashid joins us in conversation where we meditate on black labor and 'the white architects of black education'.   Our thoughts are centered on William H. Watkins work, the White Architects of Black Education: Ideology and Power, 1865-1954.  In the White Architects of Black Education, Watkins “explores the body of ideas that undergird social, economic, racial, and educational beliefs about Black education in the U.S.: therefore, it is an ideological study.    His stated objective is to "investigate the ideological construction of colonial Black education by examining the views, politics, and practices of the white architects that funded, created, and refined it” [1-2].   Therefore, “colonial education in the South must never be confused with the educational agenda of blacks in the south. In fact, these agenda conflicted” [2].   The central question asks: How far have we moved away from these foundational ideas and their ideological grounding?   Dr. Kamau Rashid is currently Professor and Founding Director of the Urban Education, Ed.D. program at Northeastern Illinois University. Dr. Rashid earned his Ph.D. and BA from University of Illinois at Urbana-Champaign and a Master of Arts degree from Northeastern Illinois University.  Dr. Rashid work focuses on African American history and culture, particularly on the inter-generational dynamics of African/a social critique, which includes an exploration and theorizing of W.E.B. Du Bois as well as contemporary African-Centered scholars and critical race theorists.   He is co-developing an oral history and archival project focused on African American social movements in the Chicago area from the 1960s to1980s with Dr. Richard Benson of Spelman College. And is currently working on Finding our way through the desert: Jacob H. Carruthers and the restoration of an African worldview as well as the critical theory of W.E.B. Du Bois: The Struggle for Humanity.   He has published a number of peer-reviewed articles and book chapters and received various grant awards to support his work.  Lastly, likely most importantly, Dr. Rashid is active in a number of community organizations in the Chicago-area including the Kemetic Institute of Chicago, a research and educational organization focused on mapping, exploring and applying the ancient and contemporary contributions of ancient Nile Valley civilizations.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Romare Bearden - Factory Workers - 1942]]></itunes:summary><itunes:duration>7519</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/d58f4b98fe78e57db4ccc73d6b0c3cbb.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>SNCC, Africa &amp; Black Radical Imagination</title><link>https://www.spreaker.com/episode/sncc-africa-black-radical-imagination--57536554</link><description><![CDATA[The range and scope of manifestations in the Black freedom struggle are varied yet connected by a common thread…it does not matter where you look, pick a point on the map of human geography, pick a geographical landmass or region -- the continent of Africa, the Caribbean or somewhere in Northern part of the Americas, you will find a common thread.   And that thread is the radical imagination of young people. You will find a historical path that reaches into the present. You will find the beginnings of a road built with vibrancy of young folk who envisioned a world beyond struggle.   SNYC  We can see the materiality of this fact in the continuum of African/a resistance. In 1937, the Southern Negro Youth Congress [SNYC] was created [We demand Our Rights: Southern Negro Youth Congress, 1937-1949].   Assembled in Richmond, VA, for the first Southern Negro Youth Congress were some 534 delegates representing 250,000 young people in 23 states, and an estimated crowd of 2,000 observers. They represented "sharecroppers from Alabama and Mississippi; domestic workers from Georgia…and every other representative of Southern Negro life." [We demand Our Rights: Southern Negro Youth Congress, 1937-1949].   SNYC lasted for 12 years, 1937 to 1949.   SNCC  On February 1, 1960, Black students in Greensboro, North Carolina launched sit-ins challenging segregation in restaurants and other public accommodations. SNCC was founded just two and a half months later on the campus of Shaw University in Raleigh, North Carolina. Ella Baker was the gathering’s organizer. [SNCC Digital Gateway].  On SNCC’s international dimensions, highlighted by Fanon Che Wilkins, in his article The Making of Black Internationalists: SNCC and Africa Before the Launching of Black Power, 1960-1965, were embryonic as “the founding conference of the Student Nonviolent Coordinating Committee (SNCC) at Shaw University in Raleigh, North Carolina, the delegates declared unequivocally: "We identify ourselves with the African struggle as a concern for all mankind" [468].  To add more clarity, Miss. Baker organized the conference which led to the formation of SNCC “just three weeks after the 1960 Sharpeville Massacre in South Africa” [Wilkins, 2007: 471].   I present this snapshot, paying attention to historical continuity in African/a student resistance to provide an impetus to engage in more intentionally and consciously mapping of the range and scope of the Black freedom movement.    Today, we present a conversation with SNCC activist: Courtland Cox.  While a Howard University student, Courtland Cox became a member of Nonviolent Action Group [NAG] and the Student Non-Violent Coordinating Committee (SNCC). He worked with SNCC in Mississippi and Lowndes County, Alabama, was the Program Secretary for SNCC in 1962, as well as the SNCC representative to the War Crimes Tribunal organized by Bertram Russell.   In 1963 he served as the SNCC representative on the Steering Committee for the March on Washington. In 1973 he served as the Secretary General of the Sixth Pan-African Congress in Tanzania.   Additionally, he co-owned and managed the Drum and Spear Bookstore and Drum and Spear Press in Washington DC.  In our conversation we explored: Freedom Schools; CLR James; Jamil Al-Amin; Black internationalism; Sterling A. Brown; scholars w/o portfolio; independent political parties; Sékou Touré; Tanzania; Marion Berry; and the Sixth Pan African Congress.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Courtland Cox (second from right), Marion Barry, and others sitting-in at Atlanta Toddle House, December 1963, [https://snccdigital.org/people/courtland-cox/]]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1117037446</guid><pubDate>Wed, 01 Sep 2021 17:46:59 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536554/1117037446_africaworldnowproject_sncc_africa_black_radical_imagination.mp3" length="198842149" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The range and scope of manifestations in the Black freedom struggle are varied yet connected by a common thread…it does not matter where you look, pick a point on the map of human geography, pick a geographical landmass or region -- the continent of...</itunes:subtitle><itunes:summary><![CDATA[The range and scope of manifestations in the Black freedom struggle are varied yet connected by a common thread…it does not matter where you look, pick a point on the map of human geography, pick a geographical landmass or region -- the continent of Africa, the Caribbean or somewhere in Northern part of the Americas, you will find a common thread.   And that thread is the radical imagination of young people. You will find a historical path that reaches into the present. You will find the beginnings of a road built with vibrancy of young folk who envisioned a world beyond struggle.   SNYC  We can see the materiality of this fact in the continuum of African/a resistance. In 1937, the Southern Negro Youth Congress [SNYC] was created [We demand Our Rights: Southern Negro Youth Congress, 1937-1949].   Assembled in Richmond, VA, for the first Southern Negro Youth Congress were some 534 delegates representing 250,000 young people in 23 states, and an estimated crowd of 2,000 observers. They represented "sharecroppers from Alabama and Mississippi; domestic workers from Georgia…and every other representative of Southern Negro life." [We demand Our Rights: Southern Negro Youth Congress, 1937-1949].   SNYC lasted for 12 years, 1937 to 1949.   SNCC  On February 1, 1960, Black students in Greensboro, North Carolina launched sit-ins challenging segregation in restaurants and other public accommodations. SNCC was founded just two and a half months later on the campus of Shaw University in Raleigh, North Carolina. Ella Baker was the gathering’s organizer. [SNCC Digital Gateway].  On SNCC’s international dimensions, highlighted by Fanon Che Wilkins, in his article The Making of Black Internationalists: SNCC and Africa Before the Launching of Black Power, 1960-1965, were embryonic as “the founding conference of the Student Nonviolent Coordinating Committee (SNCC) at Shaw University in Raleigh, North Carolina, the delegates declared unequivocally: "We identify ourselves with the African struggle as a concern for all mankind" [468].  To add more clarity, Miss. Baker organized the conference which led to the formation of SNCC “just three weeks after the 1960 Sharpeville Massacre in South Africa” [Wilkins, 2007: 471].   I present this snapshot, paying attention to historical continuity in African/a student resistance to provide an impetus to engage in more intentionally and consciously mapping of the range and scope of the Black freedom movement.    Today, we present a conversation with SNCC activist: Courtland Cox.  While a Howard University student, Courtland Cox became a member of Nonviolent Action Group [NAG] and the Student Non-Violent Coordinating Committee (SNCC). He worked with SNCC in Mississippi and Lowndes County, Alabama, was the Program Secretary for SNCC in 1962, as well as the SNCC representative to the War Crimes Tribunal organized by Bertram Russell.   In 1963 he served as the SNCC representative on the Steering Committee for the March on Washington. In 1973 he served as the Secretary General of the Sixth Pan-African Congress in Tanzania.   Additionally, he co-owned and managed the Drum and Spear Bookstore and Drum and Spear Press in Washington DC.  In our conversation we explored: Freedom Schools; CLR James; Jamil Al-Amin; Black internationalism; Sterling A. Brown; scholars w/o portfolio; independent political parties; Sékou Touré; Tanzania; Marion Berry; and the Sixth Pan African Congress.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Courtland Cox (second from right), Marion Barry, and others sitting-in at Atlanta Toddle House, December 1963, [https://snccdigital.org/people/courtland-cox/]]]></itunes:summary><itunes:duration>4971</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/24ed8fe5f516cbacf73df41dba2b70d8.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt. 2: the role Of Black university in African/a resistance w/ Josh Myers</title><link>https://www.spreaker.com/episode/pt-2-the-role-of-black-university-in-african-a-resistance-w-josh-myers--57536587</link><description><![CDATA[[produced and aired, 2016...note...our production gets better post 2017... : )]   In a 1968 in the March edition of Negro Digest titled, the Nature and Needs of the Black University, Gerald McWorter [Abdul Alkalimat] writes…and I must quote in its entirety here: “Revolutionary change for the liberation of a people from oppressive social structures is not the special function of one course of action, but, more likely, the result of several. And while education is generally hoped to be a liberating force on our minds and bodies, often it has been used as a debilitating tool in the interests of an oppressive society."  Quoting Kwame Nkrumah, from his work Consciencism,  McWorter, compares the colonial student who is educated for "the art of forming not a concrete environmental view of social political problems, but an abstract `liberal' outlook," with the revolutionary student who is "animated by a lively national consciousness, seeks knowledge as an instrument of national emancipation and integrity."   The university is an active agent in the world (including all of the socioeconomic and political contradictions inherent), therefore it must meet the challenge of responding creatively to whatever needs exist now for people, not profit.   I wanted to highlight this article, of a series articles, that was printed in the Negro Digest from 1968 to 1969, primarily to show the continuities and salience of the questions that were overtly presented then, are still prominent now.    To be clear, the center of this historically-bound, contemporary discussion still asks: What is the role, in this present moment, of Diasporic institutions in African world resistance?  In part 1 of this series, we explored the intellectual praxis of Diasporic thinkers…  Today, in part 2…We will explore, more deeply, the ideas presented in those historical conversations about nature, function, and role of the Black University with Josh Myers.      Dr. Josh Myers is an Assistant Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  In addition to serving on the board of the Association for the Study of Classical African Civilizations and the editorial board of The Compass: Journal of the Association for the Study of Classical African Civilizations, he works with a numbers of community-based social justice and cultural restoration organization. His research interests include Africana intellectual histories and traditions, Africana philosophy, and critical university studies. His work has been published in The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Globalization and Human Rights Law Review, Liberator Magazine, and Pambazuka, among other literary spaces. His current book project is a history of the Howard University student protest of 1989.  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1094061466</guid><pubDate>Mon, 26 Jul 2021 01:41:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536587/1094061466_africaworldnowproject_pt_2_the_role_of_black_university_in_africana_resistance_w_josh_myers.mp3" length="52909101" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[produced and aired, 2016...note...our production gets better post 2017... : )]   In a 1968 in the March edition of Negro Digest titled, the Nature and Needs of the Black University, Gerald McWorter [Abdul Alkalimat] writes…and I must quote in its...</itunes:subtitle><itunes:summary><![CDATA[[produced and aired, 2016...note...our production gets better post 2017... : )]   In a 1968 in the March edition of Negro Digest titled, the Nature and Needs of the Black University, Gerald McWorter [Abdul Alkalimat] writes…and I must quote in its entirety here: “Revolutionary change for the liberation of a people from oppressive social structures is not the special function of one course of action, but, more likely, the result of several. And while education is generally hoped to be a liberating force on our minds and bodies, often it has been used as a debilitating tool in the interests of an oppressive society."  Quoting Kwame Nkrumah, from his work Consciencism,  McWorter, compares the colonial student who is educated for "the art of forming not a concrete environmental view of social political problems, but an abstract `liberal' outlook," with the revolutionary student who is "animated by a lively national consciousness, seeks knowledge as an instrument of national emancipation and integrity."   The university is an active agent in the world (including all of the socioeconomic and political contradictions inherent), therefore it must meet the challenge of responding creatively to whatever needs exist now for people, not profit.   I wanted to highlight this article, of a series articles, that was printed in the Negro Digest from 1968 to 1969, primarily to show the continuities and salience of the questions that were overtly presented then, are still prominent now.    To be clear, the center of this historically-bound, contemporary discussion still asks: What is the role, in this present moment, of Diasporic institutions in African world resistance?  In part 1 of this series, we explored the intellectual praxis of Diasporic thinkers…  Today, in part 2…We will explore, more deeply, the ideas presented in those historical conversations about nature, function, and role of the Black University with Josh Myers.      Dr. Josh Myers is an Assistant Professor of Africana Studies in the Department of Afro-American Studies at Howard University.  In addition to serving on the board of the Association for the Study of Classical African Civilizations and the editorial board of The Compass: Journal of the Association for the Study of Classical African Civilizations, he works with a numbers of community-based social justice and cultural restoration organization. His research interests include Africana intellectual histories and traditions, Africana philosophy, and critical university studies. His work has been published in The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Globalization and Human Rights Law Review, Liberator Magazine, and Pambazuka, among other literary spaces. His current book project is a history of the Howard University student protest of 1989.  Enjoy the program!]]></itunes:summary><itunes:duration>3307</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/d7fd552df4ab9a2ed3686a655c364d84.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt. 1: Rhodes/Fees Must Fall Movement(s) &amp; The Role And Responsibility of Diasporic Institutions</title><link>https://www.spreaker.com/episode/pt-1-rhodes-fees-must-fall-movement-s-the-role-and-responsibility-of-diasporic-institutions--57536575</link><description><![CDATA[[produced and aired, 2016]  We are living in a time of great challenge and opportunity.  Across the African world people are challenging their historically rooted contemporary conditions.  The practical work of the long tradition of African and Diasporic freedom fighters has provided the frame work for these various manifestations of Africana resistance to find a way forward---to think, reason, and see that another world is not only possible, but absolutely necessary.  The current sociopolitical, economic, and cultural organization of global society is truly not sustainable.   Amie Cesaire writing in 1950—in Discourse on Colonialism brings this notion to sharp clarity when he asserts that “A civilization that proves incapable of solving the problems it created is decadent civilization.  A civilization that chooses to close its eyes to its most crucial problems is a stricken civilization. A civilization that uses its principles for trickery and deceit is a dying civilization…” (Cesaire, Discourse on Colonialism: 31)     Thinkers and fighters such as Amilcar Cabral, in a 1972 speech during one of his visits to the US argued that: “An objective analysis of imperialism insofar as it is a fact or a “natural” historical phenomenon, indeed “necessary” in the context of the type of economic political evolution of an important part humanity, reveals that imperialist rule, with all its train of wretchedness, of pillage, of crime and of destruction of human and cultural values, was not just a negative reality.  The vast accumulation of capital in half a dozen countries of the northern hemisphere which was a result of piracy, of the confiscation of the property of other peoples and of the ruthless exploitation of the work of these peoples will not only lead to the monopolization of colonies, but to the division of the world…” (Cabral, 1972: 57 in Selected Speeches of Amilcar Cabral).  How are we to understand this long tradition…that is finding material expression in the various movements around the African world?  What is the role of Diasporic institutions, such as the HBCU?  More importantly, as Vincent Harding once asked what is the vocation of the Black scholar and their praxis?  I would expand this question to include what is the vocation of the Black and their praxis in relation to the entire African world?   I recently sat down with Corey Walker, Dean of The College and the John W. and Anna Hodgin Hanes Professor of the Humanities at Winston Salem State University for a wide-ranging discussion of the role and responsibility of the Black scholar in this current phase of global African resistance.   Enjoy the program….  Audio credit: Africa is a Country -  mini-documentary - Shutting Down the Rainbow Nation - available here: https://www.youtube.com/watch?v=ksgrJyOrd7A Image credit: Rob Siebörger. The Rhodes Statue at the UCT-ground. Photo taken 28 March 2015.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1094056249</guid><pubDate>Mon, 26 Jul 2021 01:27:43 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536575/1094056249_africaworldnowproject_rhodesfees_must_fall_movements_the_role_and_responsibility_of_diasporic_institutions.mp3" length="80515917" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[produced and aired, 2016]  We are living in a time of great challenge and opportunity.  Across the African world people are challenging their historically rooted contemporary conditions.  The practical work of the long tradition of African and...</itunes:subtitle><itunes:summary><![CDATA[[produced and aired, 2016]  We are living in a time of great challenge and opportunity.  Across the African world people are challenging their historically rooted contemporary conditions.  The practical work of the long tradition of African and Diasporic freedom fighters has provided the frame work for these various manifestations of Africana resistance to find a way forward---to think, reason, and see that another world is not only possible, but absolutely necessary.  The current sociopolitical, economic, and cultural organization of global society is truly not sustainable.   Amie Cesaire writing in 1950—in Discourse on Colonialism brings this notion to sharp clarity when he asserts that “A civilization that proves incapable of solving the problems it created is decadent civilization.  A civilization that chooses to close its eyes to its most crucial problems is a stricken civilization. A civilization that uses its principles for trickery and deceit is a dying civilization…” (Cesaire, Discourse on Colonialism: 31)     Thinkers and fighters such as Amilcar Cabral, in a 1972 speech during one of his visits to the US argued that: “An objective analysis of imperialism insofar as it is a fact or a “natural” historical phenomenon, indeed “necessary” in the context of the type of economic political evolution of an important part humanity, reveals that imperialist rule, with all its train of wretchedness, of pillage, of crime and of destruction of human and cultural values, was not just a negative reality.  The vast accumulation of capital in half a dozen countries of the northern hemisphere which was a result of piracy, of the confiscation of the property of other peoples and of the ruthless exploitation of the work of these peoples will not only lead to the monopolization of colonies, but to the division of the world…” (Cabral, 1972: 57 in Selected Speeches of Amilcar Cabral).  How are we to understand this long tradition…that is finding material expression in the various movements around the African world?  What is the role of Diasporic institutions, such as the HBCU?  More importantly, as Vincent Harding once asked what is the vocation of the Black scholar and their praxis?  I would expand this question to include what is the vocation of the Black and their praxis in relation to the entire African world?   I recently sat down with Corey Walker, Dean of The College and the John W. and Anna Hodgin Hanes Professor of the Humanities at Winston Salem State University for a wide-ranging discussion of the role and responsibility of the Black scholar in this current phase of global African resistance.   Enjoy the program….  Audio credit: Africa is a Country -  mini-documentary - Shutting Down the Rainbow Nation - available here: https://www.youtube.com/watch?v=ksgrJyOrd7A Image credit: Rob Siebörger. The Rhodes Statue at the UCT-ground. Photo taken 28 March 2015.]]></itunes:summary><itunes:duration>3355</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/4648a08d16eac71caa876e94544c99ac.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black University &amp; Black Studies</title><link>https://www.spreaker.com/episode/black-university-black-studies--57536550</link><description><![CDATA[Originally produced and aired in 2016...:  The great political theorist, cultural philosopher, revolutionary, C. L. R. James once said that he is black, number one, because he is against what they have done and are still doing to us; and number two, he has something to say about the new society to be built because he has a tremendous part in that which they have sought to discredit.— C. L. R. James, C. L. R. James: His Life and Work.   In the article The University and the Undercommons: Seven Theses, Fred Moten and Stefano Harney start their analysis with this powerful quote: “To the university I steal, and there I steal.”   They go on to write that this is the only possible relationship to the university (American) today. In fact, this may be true of universities everywhere. It cannot be denied that the university is a place of refuge, and it cannot be accepted that the university is a place of enlightenment.    Their analysis is centered on a sharp critique of how we produce and reproduce a certain forms of knowledge.  And the role and responsibility of those who step into this dialectical process of who has the right to know and what they should do with what they know.      Moten and Harney go on to suggest that in the face of these conditions one can only sneak into the university and steal what we can. To abuse its hospitality, to spite its mission, to join its refugee colony, its gypsy encampment, to be in, but not of—this is the path of the subversive intellectual in the modern university.   The authors are attempting to peel back the cover of knowledge for knowledge sake. They suggest that in this present moment, we must begin to take the path of heretical thinkers.    The "maroons knew something about possibility. They are the condition of possibility of production of knowledge in the university—the singularities against the writers of singularity, the writers who write, publish, travel, and speak. It is not merely a matter of the secret labor upon which such space is lifted, though of course such space is lifted from collective labor and by it. It is rather that to be a critical academic in the university is to be against the university, and to be against the university is always to recognize it and be recognized by it, and to institute the negligence of that internal outside, that unassimilated underground, a negligence of it that is precisely, we must insist, the basis of the professions. And this act of against…always excludes the unrecognized modes of politics, the beyond of politics already in motion, the discredited criminal para-organization, what Robin Kelley might refer to as the infrapolitical field (and its music). It is not just the labor of the maroons but their prophetic organization that is negated by the idea of intellectual space in an organization called the university" [31].   Next we will hear an further elaboration of the ideas set out by Fred Moten and Stefano Harney with Dr. Claudrena Harold, author of New Negro Politics in the Jim Crow South from University of Virginia, Dr. Will Boone, Dr. Corey Walker, and myself of Winston Salem State University.   Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…!  Image: Toward a Black University Conference 13-17 November 1968. Hilltop, 8 November 1968...available here: https://www.dc1968project.com/blog/2018/12/27/12-november-1968-amp-toward-a-black-university-conf-hu-begins-tomorrow]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1094032798</guid><pubDate>Mon, 26 Jul 2021 00:13:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536550/1094032798_africaworldnowproject_black_university_black_studies.mp3" length="57995179" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Originally produced and aired in 2016...:  The great political theorist, cultural philosopher, revolutionary, C. L. R. James once said that he is black, number one, because he is against what they have done and are still doing to us; and number two,...</itunes:subtitle><itunes:summary><![CDATA[Originally produced and aired in 2016...:  The great political theorist, cultural philosopher, revolutionary, C. L. R. James once said that he is black, number one, because he is against what they have done and are still doing to us; and number two, he has something to say about the new society to be built because he has a tremendous part in that which they have sought to discredit.— C. L. R. James, C. L. R. James: His Life and Work.   In the article The University and the Undercommons: Seven Theses, Fred Moten and Stefano Harney start their analysis with this powerful quote: “To the university I steal, and there I steal.”   They go on to write that this is the only possible relationship to the university (American) today. In fact, this may be true of universities everywhere. It cannot be denied that the university is a place of refuge, and it cannot be accepted that the university is a place of enlightenment.    Their analysis is centered on a sharp critique of how we produce and reproduce a certain forms of knowledge.  And the role and responsibility of those who step into this dialectical process of who has the right to know and what they should do with what they know.      Moten and Harney go on to suggest that in the face of these conditions one can only sneak into the university and steal what we can. To abuse its hospitality, to spite its mission, to join its refugee colony, its gypsy encampment, to be in, but not of—this is the path of the subversive intellectual in the modern university.   The authors are attempting to peel back the cover of knowledge for knowledge sake. They suggest that in this present moment, we must begin to take the path of heretical thinkers.    The "maroons knew something about possibility. They are the condition of possibility of production of knowledge in the university—the singularities against the writers of singularity, the writers who write, publish, travel, and speak. It is not merely a matter of the secret labor upon which such space is lifted, though of course such space is lifted from collective labor and by it. It is rather that to be a critical academic in the university is to be against the university, and to be against the university is always to recognize it and be recognized by it, and to institute the negligence of that internal outside, that unassimilated underground, a negligence of it that is precisely, we must insist, the basis of the professions. And this act of against…always excludes the unrecognized modes of politics, the beyond of politics already in motion, the discredited criminal para-organization, what Robin Kelley might refer to as the infrapolitical field (and its music). It is not just the labor of the maroons but their prophetic organization that is negated by the idea of intellectual space in an organization called the university" [31].   Next we will hear an further elaboration of the ideas set out by Fred Moten and Stefano Harney with Dr. Claudrena Harold, author of New Negro Politics in the Jim Crow South from University of Virginia, Dr. Will Boone, Dr. Corey Walker, and myself of Winston Salem State University.   Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…!  Image: Toward a Black University Conference 13-17 November 1968. Hilltop, 8 November 1968...available here: https://www.dc1968project.com/blog/2018/12/27/12-november-1968-amp-toward-a-black-university-conf-hu-begins-tomorrow]]></itunes:summary><itunes:duration>3625</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/dfcbca066dd4d4247ab2a67e2b35c9c9.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>against the blockade on Cuba</title><link>https://www.spreaker.com/episode/against-the-blockade-on-cuba--57536590</link><description><![CDATA[Image:  Female literacy volunteers return to Havana at the end of the literacy campaign in December 1961  On June 23, 2021, a total of 184 countries on voted in favor of a resolution to demand the end of the US economic blockade on Cuba, for the 29th year in a row, with the United States and Israel, being the only countries voting against resolution. Three countries - Colombia, Ukraine, and Brazil - abstained.  Wednesday, July 7, of last week, the world received news of the assassination of then Haitian president in the midst of already tense conditions on the ground.    On this same day, a historic press conference with the Cuban Permanent Representative to the UN, H.E. Ambassador Pedro Luis Pedroso Cuesta presented a review and response of the recent vote against the blockade as well as the challenges and promises of the recent development of the Cuban COVID vaccines.  On Saturday, July 10, reports via mainstream media outlets began proliferating images and a narrative that suggested that the Cuban people were protesting against the ineffectiveness of the  government. However, more detailed and clear journalism shows this was not the case, as the mass majority of the protestors were clear in their disdain for the embargo which in turn has caused deleterious impact on the population.    According to the UN Office of the High Commissioner for Human Rights, “the economic sanctions on Cuba were imposed by the United States of America in 1960 and were subsequently amended by the Cuban Democracy Act of 1992 and the Helms-Burton Act of 1996. These acts essentially ban all commercial ties between the United States and Cuba and severely impair the right of United States citizens to travel, to communicate with or carry out cultural exchanges with Cuba. Every year since 1992, the General Assembly has passed a resolution calling for an end to the embargo. The most recent resolution on this issue (A/67/4) was adopted on November 13 2012 by 188 votes against 3, with 2 abstentions. Since the United States is the major regional economic power and the main source of new medicines and technologies, Cuba is subject to deprivations that impinge on its citizens’ human rights. Moreover, the US makes its own foreign trade policy extraterritorial, through a system of secondary sanctions which force third-party countries also into imposing an embargo on Cuba.”  For your benefit, and in accordance to the central mission of Africa World Now Project which is to provide a platform that allows you to intentionally organize information toward understanding the root causes of issues that impact historically and ethnically marginalized peoples, paying specific attention to the African/a world, today we will play the recording of the historic press conference organized, in part, by yours truly having nominal input, under the leadership of Obi Egbuna, Jr and a collection of other concern communities and organizations.   Next, you will hear the Cuban Permanent Representative to the UN, His Excellency Ambassador Pedro Luis Pedroso Cuesta present a review and response of the recent vote against the blockade as well as the challenges and promises of the recent development of the Cuban COVID vaccines.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1088062558</guid><pubDate>Thu, 15 Jul 2021 15:58:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536590/1088062558_africaworldnowproject_againstthecubanblockade.mp3" length="122793686" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image:  Female literacy volunteers return to Havana at the end of the literacy campaign in December 1961  On June 23, 2021, a total of 184 countries on voted in favor of a resolution to demand the end of the US economic blockade on Cuba, for the 29th...</itunes:subtitle><itunes:summary><![CDATA[Image:  Female literacy volunteers return to Havana at the end of the literacy campaign in December 1961  On June 23, 2021, a total of 184 countries on voted in favor of a resolution to demand the end of the US economic blockade on Cuba, for the 29th year in a row, with the United States and Israel, being the only countries voting against resolution. Three countries - Colombia, Ukraine, and Brazil - abstained.  Wednesday, July 7, of last week, the world received news of the assassination of then Haitian president in the midst of already tense conditions on the ground.    On this same day, a historic press conference with the Cuban Permanent Representative to the UN, H.E. Ambassador Pedro Luis Pedroso Cuesta presented a review and response of the recent vote against the blockade as well as the challenges and promises of the recent development of the Cuban COVID vaccines.  On Saturday, July 10, reports via mainstream media outlets began proliferating images and a narrative that suggested that the Cuban people were protesting against the ineffectiveness of the  government. However, more detailed and clear journalism shows this was not the case, as the mass majority of the protestors were clear in their disdain for the embargo which in turn has caused deleterious impact on the population.    According to the UN Office of the High Commissioner for Human Rights, “the economic sanctions on Cuba were imposed by the United States of America in 1960 and were subsequently amended by the Cuban Democracy Act of 1992 and the Helms-Burton Act of 1996. These acts essentially ban all commercial ties between the United States and Cuba and severely impair the right of United States citizens to travel, to communicate with or carry out cultural exchanges with Cuba. Every year since 1992, the General Assembly has passed a resolution calling for an end to the embargo. The most recent resolution on this issue (A/67/4) was adopted on November 13 2012 by 188 votes against 3, with 2 abstentions. Since the United States is the major regional economic power and the main source of new medicines and technologies, Cuba is subject to deprivations that impinge on its citizens’ human rights. Moreover, the US makes its own foreign trade policy extraterritorial, through a system of secondary sanctions which force third-party countries also into imposing an embargo on Cuba.”  For your benefit, and in accordance to the central mission of Africa World Now Project which is to provide a platform that allows you to intentionally organize information toward understanding the root causes of issues that impact historically and ethnically marginalized peoples, paying specific attention to the African/a world, today we will play the recording of the historic press conference organized, in part, by yours truly having nominal input, under the leadership of Obi Egbuna, Jr and a collection of other concern communities and organizations.   Next, you will hear the Cuban Permanent Representative to the UN, His Excellency Ambassador Pedro Luis Pedroso Cuesta present a review and response of the recent vote against the blockade as well as the challenges and promises of the recent development of the Cuban COVID vaccines.  Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>5117</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/20c419d18d53ba1397e78345feb13c25.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>uninterrupted conversations with our eégún: thinking about the Coltranes w/ Anyabwile Love</title><link>https://www.spreaker.com/episode/uninterrupted-conversations-with-our-eegun-thinking-about-the-coltranes-w-anyabwile-love--57536582</link><description><![CDATA[According to 'Trane himself, as written in the liner notes to A Love Supreme, “The music herein is presented in four parts. The first is entitled "ACKNOWLEDGEMENT", the second, "RESOLUTION", the third, "PURSUANCE", and the fourth and last part is a musical narration of the theme, "A LOVE SUPREME" which is written in the context; it is entitled "PSALM".”  It is also this Psalm, this meditation, part of which I read at the outset, that Coltrane would place on a stand and play as he performed, producing/reproducing what he said is a musical narration of – Love Supreme.  Alice Coltrane, a multi-instrumental genius and enlightened spiritual leader is not just Coltrane’s wife.  She started her journey before meeting Coltrane.  And because of this set her path to cultivate rhythms that can heal the world just as John Coltrane discovered he could do. It could be surmised that her presence in John Coltrane life was divine. It was guided by universal law - a law that states everything is in rhythm, everything is in constant motion.  Everything is vibrational. And as we move through life this constant hum, this vibrational hum is sure to attract its tonal partners.     In the November 1967 issue of Ebony in an article titled: Requiem for ‘Trane, Archie Shepp suggests that “he [‘Trane] was a bridge…the most accomplished and comprehensive of the so-called post-bop musicians to make an extension into what is called the avant-garde…” (Shepp, 1967).  Something else to consider, specifically in relation to John Coltrane being a bridge, standing in a deeper tradition, according to Youngquist in A Pure Solar World Sun Ra and the Birth of Afrofuturism, “in the mid-fifties Sun Ra gave a broadsheet entitled “Solaristic Precepts” to John Coltrane.  On the broadsheets Sun Ra wrote “Warning this treatise is only for Thinking Beings..." (238).   A thinking Being, indeed…  In an interview years later, Coltrane would state that, “I think music can make the world better and if I’m qualified, I want to do it. I’d like to point out to people the divine in a musical language that transcend words. I want to speak to their souls”.   And it was with Alice Coltrane who not only accentuated and amplified Coltrane’s ability to synthesis the rhythmic patterns he put together, as he listened to vibrations most of us are unable to, they both became eternal beings, thinking beings who were able to conceive of the Negative reminiscences of Space-Time, as is expressed in Is, Are, Be and reconcepted “AM”.   Today...: uninterrupted conversations with our eégún: thinking about the Coltranes [John and Alice] w/ Dr. Anyabwile Love  A Philadelphia native, Anyabwile Love completed his graduate studies in Africana Studies at Temple University, receiving his PhD in May 2014.   Currently he serves as Associate Editor for the literary journal A Gathering Together and is an Assistant Professor of History + Black Studies at Community College of Philadelphia.  Anyabwile is the founder of The John Coltrane Symposium-a community centered annual celebration of Coltrane’s life and his musical legacy, its second annual iteration will be in session, September 22-25, 2021 with a possible extended day until the 26th.   For more, follow the symposium’s Instagram page and/or visit the website - https://www.thecoltranesymposium.com/   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1060776955</guid><pubDate>Wed, 02 Jun 2021 20:31:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536582/1060776955_africaworldnowproject_uninterrupted_conversations_with_our_eegun_thinking_about_the_coltranes_w_dr_anyabwile_love.mp3" length="136448973" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to 'Trane himself, as written in the liner notes to A Love Supreme, “The music herein is presented in four parts. The first is entitled "ACKNOWLEDGEMENT", the second, "RESOLUTION", the third, "PURSUANCE", and the fourth and last part is a...</itunes:subtitle><itunes:summary><![CDATA[According to 'Trane himself, as written in the liner notes to A Love Supreme, “The music herein is presented in four parts. The first is entitled "ACKNOWLEDGEMENT", the second, "RESOLUTION", the third, "PURSUANCE", and the fourth and last part is a musical narration of the theme, "A LOVE SUPREME" which is written in the context; it is entitled "PSALM".”  It is also this Psalm, this meditation, part of which I read at the outset, that Coltrane would place on a stand and play as he performed, producing/reproducing what he said is a musical narration of – Love Supreme.  Alice Coltrane, a multi-instrumental genius and enlightened spiritual leader is not just Coltrane’s wife.  She started her journey before meeting Coltrane.  And because of this set her path to cultivate rhythms that can heal the world just as John Coltrane discovered he could do. It could be surmised that her presence in John Coltrane life was divine. It was guided by universal law - a law that states everything is in rhythm, everything is in constant motion.  Everything is vibrational. And as we move through life this constant hum, this vibrational hum is sure to attract its tonal partners.     In the November 1967 issue of Ebony in an article titled: Requiem for ‘Trane, Archie Shepp suggests that “he [‘Trane] was a bridge…the most accomplished and comprehensive of the so-called post-bop musicians to make an extension into what is called the avant-garde…” (Shepp, 1967).  Something else to consider, specifically in relation to John Coltrane being a bridge, standing in a deeper tradition, according to Youngquist in A Pure Solar World Sun Ra and the Birth of Afrofuturism, “in the mid-fifties Sun Ra gave a broadsheet entitled “Solaristic Precepts” to John Coltrane.  On the broadsheets Sun Ra wrote “Warning this treatise is only for Thinking Beings..." (238).   A thinking Being, indeed…  In an interview years later, Coltrane would state that, “I think music can make the world better and if I’m qualified, I want to do it. I’d like to point out to people the divine in a musical language that transcend words. I want to speak to their souls”.   And it was with Alice Coltrane who not only accentuated and amplified Coltrane’s ability to synthesis the rhythmic patterns he put together, as he listened to vibrations most of us are unable to, they both became eternal beings, thinking beings who were able to conceive of the Negative reminiscences of Space-Time, as is expressed in Is, Are, Be and reconcepted “AM”.   Today...: uninterrupted conversations with our eégún: thinking about the Coltranes [John and Alice] w/ Dr. Anyabwile Love  A Philadelphia native, Anyabwile Love completed his graduate studies in Africana Studies at Temple University, receiving his PhD in May 2014.   Currently he serves as Associate Editor for the literary journal A Gathering Together and is an Assistant Professor of History + Black Studies at Community College of Philadelphia.  Anyabwile is the founder of The John Coltrane Symposium-a community centered annual celebration of Coltrane’s life and his musical legacy, its second annual iteration will be in session, September 22-25, 2021 with a possible extended day until the 26th.   For more, follow the symposium’s Instagram page and/or visit the website - https://www.thecoltranesymposium.com/   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>5686</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0a1edf599497996c4972559872a08816.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>El Hajj Malik El Shabazz: the continuity &amp; legacy of a critical Africana HRs consciousness</title><link>https://www.spreaker.com/episode/el-hajj-malik-el-shabazz-the-continuity-legacy-of-a-critical-africana-hrs-consciousness--57536576</link><description><![CDATA[Image: Original artwork by @ultravivre   There are many attempts to explore and examine who Malcolm X, El Hajj Malik El Shabazz, was and is.  there are books, documentaries [focused on his life and his assassination], movies, songs, poems, etc.   They all explore and examine various aspects of El Shabazz, dissecting his very being.  But no matter the complexity of or simplicity in the treatment of El Shabazz’s life, mind, or work…they all lead back to one answer: El Hajj Malik El Shabazz is all of us.   Many of us adhere to the idea that nothing ever dies, it only transforms.  This is based on what many may call a universal principle, which says that: energy can neither be created nor destroyed.   If the idea articulated by this universal principle can be tested…made knowable, then it requires a deeper look into various phenomena.   The evolution of the human, its totality, is based on a few factors, which are related to geographical location, the groups understanding of their place, role and responsibilities in this geographical location and the range and scope of the group’s ability to evolve its philosophical and cultural foundations.  Important to note this is all based on the response to systemic implications caused by a balance/imbalance dialectic in the midst of this evolution.   Ok, ok…what does all of this mean?…the conditions within which a people develop is based on their understanding of their relationship to each other, the environment and the universe.   An interdependent process that directly impacts who they are in relationship to more than themselves.   What is important to note about this process of becoming is, its ability to imagine.  To create ways of being...ways of knowing that transcend the structures of the current or immediate conditions one finds themselves, whether voluntarily, through coercion, or by force.  Key to any way of knowing is the ability to develop one’s imagination.   It was [and still is] the platform, upon which a people can adequately deal with the balance/imbalance dialectic.   It is the most attacked part of the African ways of being.   Why? Because we find that the Black imagination is the place best suited to find the most articulate expression of basic human capacities to create, maintain, evolve…to negate the negation.   I present this all to say, this is what is meant when we say El Hajj Malik El Shabazz is us.   He is the measuring scale upon which we deal with the balance/imbalance dialectic. He is the archetype and most articulate expression of a Black radical imagination. The most articulate expression Black possibilities.  What you will hear next is a recent discussion centered around an exploration of El Hajj Malik El Shabazz as critical Africana human rights consciousness with Tasneem Siddiqui, Josh Myers, with reflections from: Dr. Kamau Rashid and Dr. Iyelli Ichile.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Thinking deeply. Act accordingly.  Link to article: https://link.springer.com/article/10.1007/s12111-020-09486-3]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1051860484</guid><pubDate>Thu, 20 May 2021 03:36:52 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536576/1051860484_africaworldnowproject_el_hajj_malik_el_shabazz_the_continuity_legacy_of_a_critical_africana_hrs_consciousness.mp3" length="131409724" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Original artwork by @ultravivre   There are many attempts to explore and examine who Malcolm X, El Hajj Malik El Shabazz, was and is.  there are books, documentaries [focused on his life and his assassination], movies, songs, poems, etc.   They...</itunes:subtitle><itunes:summary><![CDATA[Image: Original artwork by @ultravivre   There are many attempts to explore and examine who Malcolm X, El Hajj Malik El Shabazz, was and is.  there are books, documentaries [focused on his life and his assassination], movies, songs, poems, etc.   They all explore and examine various aspects of El Shabazz, dissecting his very being.  But no matter the complexity of or simplicity in the treatment of El Shabazz’s life, mind, or work…they all lead back to one answer: El Hajj Malik El Shabazz is all of us.   Many of us adhere to the idea that nothing ever dies, it only transforms.  This is based on what many may call a universal principle, which says that: energy can neither be created nor destroyed.   If the idea articulated by this universal principle can be tested…made knowable, then it requires a deeper look into various phenomena.   The evolution of the human, its totality, is based on a few factors, which are related to geographical location, the groups understanding of their place, role and responsibilities in this geographical location and the range and scope of the group’s ability to evolve its philosophical and cultural foundations.  Important to note this is all based on the response to systemic implications caused by a balance/imbalance dialectic in the midst of this evolution.   Ok, ok…what does all of this mean?…the conditions within which a people develop is based on their understanding of their relationship to each other, the environment and the universe.   An interdependent process that directly impacts who they are in relationship to more than themselves.   What is important to note about this process of becoming is, its ability to imagine.  To create ways of being...ways of knowing that transcend the structures of the current or immediate conditions one finds themselves, whether voluntarily, through coercion, or by force.  Key to any way of knowing is the ability to develop one’s imagination.   It was [and still is] the platform, upon which a people can adequately deal with the balance/imbalance dialectic.   It is the most attacked part of the African ways of being.   Why? Because we find that the Black imagination is the place best suited to find the most articulate expression of basic human capacities to create, maintain, evolve…to negate the negation.   I present this all to say, this is what is meant when we say El Hajj Malik El Shabazz is us.   He is the measuring scale upon which we deal with the balance/imbalance dialectic. He is the archetype and most articulate expression of a Black radical imagination. The most articulate expression Black possibilities.  What you will hear next is a recent discussion centered around an exploration of El Hajj Malik El Shabazz as critical Africana human rights consciousness with Tasneem Siddiqui, Josh Myers, with reflections from: Dr. Kamau Rashid and Dr. Iyelli Ichile.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Thinking deeply. Act accordingly.  Link to article: https://link.springer.com/article/10.1007/s12111-020-09486-3]]></itunes:summary><itunes:duration>5476</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3ffe0a962e6a35d5be0e1db704fb1215.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black &amp; Palestine w/ Ajamu Amiri Dillahunt Jr &amp; Tasneem Siddiqui</title><link>https://www.spreaker.com/episode/black-palestine-w-ajamu-amiri-dillahunt-jr-tasneem-siddiqui--57536598</link><description><![CDATA[Image: Malcolm X in 1964, w/ leader of the Palestine Liberation Organization, Dr. Ahmad Shukeiri.   What we are witnessing, in this global moment, is not unprecedented, it is European modernity coming apart at its seams. The loosely tied myths that has kept it together are unraveling, delinking…but it intends to not go easily.   The reverberating effect of it fits and fissures are being articulated in its violence. The contradictions are materialized through its human vessels, like a virus seeing its inevitable demise.   It is with the unity of struggle, that we can inoculate the praxis of liberation, to ensure this time, as with times we struggled and continue to struggle collectively against imperialism and its attendant colonialism/s, chattel slavery, Apartheid, to follow in the tradition of resistance set before us.  Today we look at a component of this unity of struggle…we pay attention to Black and Palestinian intersectional experiences with the violence of the colonial.  When thinking about Black and Palestinian liberatory continuities we have plenty to explore, but a good place that we can find its most articulate expression is with Brother Malcolm [El Hajj Malik Shabazz].  As far back as the late 1950s Malcolm had been speaking out in international support of Palestinian liberation. According to Michael Fischbach, “several factors accounted for this. As a member of the Nation of Islam (NOI), Brother Malcolm felt a natural inclination to cultivate a kinship with other Muslims, including Arabs. Arabs had long been involved or in contact with the NOI, among them Jamil Shakir Diab, a Palestinian who immigrated to the United States in 1948 and taught Arabic at the NOI’s University of Islam in Chicago. Of particular note in Malcolm’s pro-Palestinian leanings were two visits he made to the Palestinians’ homeland...He returned to Cairo and attended a press conference given by, Ahmad Shuqayri, the chair of the newly created Palestine Liberation Organization (PLO), after which he published a scathing critique of Zionism titled “Zionist Logic” in Cairo’s English language newspaper, the Egyptian Gazette” (Michael Fischbach, The New Left and the Arab-Israeli Conflict in the United States; Black Power and Palestine: Transnational Countries of Color.  Today, we explore Black and Palestine...its history, challenges, and opportunities with Ajamu Dillahunt and Dr. Tasneem Siddiqui.   Dr. Tasneem Siddiqui is an assistant professor in the Department of History, Politics, and Social Justice at Winston-Salem State University.   She has a PhD in American Studies and Ethnicity from the University of Southern California (USC). She is currently working on her manuscript; Freedom is a Place: Black Self-Determination and Land-Based Struggles in the Lowcountry and Sea Islands.   Dr. Siddiqui is also a valued member of the Africa World Now Project collective where she is a senior researcher and associate producer.   Ajamu Amiri Dillahunt is a Ph.D. Student in the Department of History at Michigan State University. He is a member of Black Workers for Justice (BWFJ) and a board member with the Interreligious Foundation of Community Organizations (IFCO). He is also a former intern with the SNCC Digital Gateway Project at Duke University. In May of 2019, Ajamu graduated from North Carolina Central University with a B.A. in History and a B.A. in Political Science. Ajamu also participated in the historic Demilitarize! Durham2Palestine Coalition.    Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1050345196</guid><pubDate>Mon, 17 May 2021 17:02:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536598/1050345196_africaworldnowproject_black_palestine_histories_challenges_opportunities.mp3" length="161169651" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Malcolm X in 1964, w/ leader of the Palestine Liberation Organization, Dr. Ahmad Shukeiri.   What we are witnessing, in this global moment, is not unprecedented, it is European modernity coming apart at its seams. The loosely tied myths that...</itunes:subtitle><itunes:summary><![CDATA[Image: Malcolm X in 1964, w/ leader of the Palestine Liberation Organization, Dr. Ahmad Shukeiri.   What we are witnessing, in this global moment, is not unprecedented, it is European modernity coming apart at its seams. The loosely tied myths that has kept it together are unraveling, delinking…but it intends to not go easily.   The reverberating effect of it fits and fissures are being articulated in its violence. The contradictions are materialized through its human vessels, like a virus seeing its inevitable demise.   It is with the unity of struggle, that we can inoculate the praxis of liberation, to ensure this time, as with times we struggled and continue to struggle collectively against imperialism and its attendant colonialism/s, chattel slavery, Apartheid, to follow in the tradition of resistance set before us.  Today we look at a component of this unity of struggle…we pay attention to Black and Palestinian intersectional experiences with the violence of the colonial.  When thinking about Black and Palestinian liberatory continuities we have plenty to explore, but a good place that we can find its most articulate expression is with Brother Malcolm [El Hajj Malik Shabazz].  As far back as the late 1950s Malcolm had been speaking out in international support of Palestinian liberation. According to Michael Fischbach, “several factors accounted for this. As a member of the Nation of Islam (NOI), Brother Malcolm felt a natural inclination to cultivate a kinship with other Muslims, including Arabs. Arabs had long been involved or in contact with the NOI, among them Jamil Shakir Diab, a Palestinian who immigrated to the United States in 1948 and taught Arabic at the NOI’s University of Islam in Chicago. Of particular note in Malcolm’s pro-Palestinian leanings were two visits he made to the Palestinians’ homeland...He returned to Cairo and attended a press conference given by, Ahmad Shuqayri, the chair of the newly created Palestine Liberation Organization (PLO), after which he published a scathing critique of Zionism titled “Zionist Logic” in Cairo’s English language newspaper, the Egyptian Gazette” (Michael Fischbach, The New Left and the Arab-Israeli Conflict in the United States; Black Power and Palestine: Transnational Countries of Color.  Today, we explore Black and Palestine...its history, challenges, and opportunities with Ajamu Dillahunt and Dr. Tasneem Siddiqui.   Dr. Tasneem Siddiqui is an assistant professor in the Department of History, Politics, and Social Justice at Winston-Salem State University.   She has a PhD in American Studies and Ethnicity from the University of Southern California (USC). She is currently working on her manuscript; Freedom is a Place: Black Self-Determination and Land-Based Struggles in the Lowcountry and Sea Islands.   Dr. Siddiqui is also a valued member of the Africa World Now Project collective where she is a senior researcher and associate producer.   Ajamu Amiri Dillahunt is a Ph.D. Student in the Department of History at Michigan State University. He is a member of Black Workers for Justice (BWFJ) and a board member with the Interreligious Foundation of Community Organizations (IFCO). He is also a former intern with the SNCC Digital Gateway Project at Duke University. In May of 2019, Ajamu graduated from North Carolina Central University with a B.A. in History and a B.A. in Political Science. Ajamu also participated in the historic Demilitarize! Durham2Palestine Coalition.    Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Listen intently. Think deeply. Act accordingly.]]></itunes:summary><itunes:duration>6716</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/49c6ba8412256ad0cece6b6a08fd4f7b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Ayiti &amp; the peoples movement w/ Vélina Elysée Charlier</title><link>https://www.spreaker.com/episode/ayiti-the-peoples-movement-w-velina-elysee-charlier--57536585</link><description><![CDATA[Ayiti, in the Black radical imagination, is more than an idea.  It is the material representation of African/a freedom. It is the exemplar of the promises, failures &amp; potentialities of African/a liberation. It is the colonial knot that the African/a world must untie. Just as Ayiti represented freedom in the past, it also represents the potentiality of collective freedom today.    The question of Ayiti is intricately linked to the global African/a movement against oppression, as fortified by the colonial, in all of its forms.   I assert, that it is with Haiti, then and now, along with Afro communities in Colombia, burgeoning movements across the continent of Africa; Afro Brazilian communities, Afro and African descendant communities in Europe; critical thinking African descendants here in the U.S., along with our historically and ethnically oppressed allies who stand in the long tradition of collective resistance to the dehumanizing nature of racial capitalism to create another future.     Maurice Jackson in his article, “Friends of the Negro! Fly with me, the path is open to the sea”: remembering the Haitian Revolution in the History, Music, and Culture of the African American People, writes: “As early as 1797, Prince Hall, an African American who had fought in the war against Great Britain, applauded events in Haiti and reflected on their implications for the United States. In a speech to the Boston African Masonic Lodge he declared, ‘‘My brethren, let us not be cast down under these and many other abuses we at present labour under: for the darkest is before the break of day…Let us remember what a dark day it was with our African brethren, six years ago, in the French West Indies. Nothing but the snap of the whip was heard, from morning to evening (60).’’  Sixty years later and a few years before the first battles of the Civil War, in 1857, the Reverend James Theodore Holly, the missionary, emigrationist, and first African American bishop in the Protestant Episcopal Church, preached that the Haitian Revolution ‘‘is one of the noblest, grandest, and most justifiable outbursts against tyrannical oppression that is recorded on the pages of the world’s history (60).’’   Taking note of Ayiti’s interdependent impact on the sociopolitical conditions in the African/a world, specifically, Gabriel Prosser’s revolutionary program, Douglas Egerton has written: “Saint Domingue served as an inspiration to Gabriel and completed his development…The distant figure of Toussaint…seemed to clarify the domestic situation and told him that if he dared, success might be within his reach.”   At the trial of Rolla Bennett, one of Vesey closest friends and an enslaved African of Governor Thomas Bennett, another black identified as Witness No. 1 swore that Rolla had told him that white men ‘‘say that, Santo Domingo and Africa will assist us to get our liberty, if we will only make the motion first.”  Indeed, the ideas and material reality of freedom represented through the series of resistance filtered through Ayiti is important to contextualize for many reasons, reasons I will let you determine. But a clear historical consciousness is a prerequisite for addressing the inequities that pass, unabated, through time and space.    Where are we now?  Today, Africa Now World Project’s Mwiza Munthali recently caught up with our partners in Port-au-Prince, Ayiti to discuss what is happening on the ground.   Today, we look at the People's Movement in Ayiti with Vélina Elysée Charlier, member of Nou Pap Domí movement in Port-au-Prince, Ayiti.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1050017698</guid><pubDate>Mon, 17 May 2021 02:12:42 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536585/1050017698_africaworldnowproject_ayiti_the_peoples_movement.mp3" length="86650382" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Ayiti, in the Black radical imagination, is more than an idea.  It is the material representation of African/a freedom. It is the exemplar of the promises, failures &amp;amp; potentialities of African/a liberation. It is the colonial knot that the...</itunes:subtitle><itunes:summary><![CDATA[Ayiti, in the Black radical imagination, is more than an idea.  It is the material representation of African/a freedom. It is the exemplar of the promises, failures &amp; potentialities of African/a liberation. It is the colonial knot that the African/a world must untie. Just as Ayiti represented freedom in the past, it also represents the potentiality of collective freedom today.    The question of Ayiti is intricately linked to the global African/a movement against oppression, as fortified by the colonial, in all of its forms.   I assert, that it is with Haiti, then and now, along with Afro communities in Colombia, burgeoning movements across the continent of Africa; Afro Brazilian communities, Afro and African descendant communities in Europe; critical thinking African descendants here in the U.S., along with our historically and ethnically oppressed allies who stand in the long tradition of collective resistance to the dehumanizing nature of racial capitalism to create another future.     Maurice Jackson in his article, “Friends of the Negro! Fly with me, the path is open to the sea”: remembering the Haitian Revolution in the History, Music, and Culture of the African American People, writes: “As early as 1797, Prince Hall, an African American who had fought in the war against Great Britain, applauded events in Haiti and reflected on their implications for the United States. In a speech to the Boston African Masonic Lodge he declared, ‘‘My brethren, let us not be cast down under these and many other abuses we at present labour under: for the darkest is before the break of day…Let us remember what a dark day it was with our African brethren, six years ago, in the French West Indies. Nothing but the snap of the whip was heard, from morning to evening (60).’’  Sixty years later and a few years before the first battles of the Civil War, in 1857, the Reverend James Theodore Holly, the missionary, emigrationist, and first African American bishop in the Protestant Episcopal Church, preached that the Haitian Revolution ‘‘is one of the noblest, grandest, and most justifiable outbursts against tyrannical oppression that is recorded on the pages of the world’s history (60).’’   Taking note of Ayiti’s interdependent impact on the sociopolitical conditions in the African/a world, specifically, Gabriel Prosser’s revolutionary program, Douglas Egerton has written: “Saint Domingue served as an inspiration to Gabriel and completed his development…The distant figure of Toussaint…seemed to clarify the domestic situation and told him that if he dared, success might be within his reach.”   At the trial of Rolla Bennett, one of Vesey closest friends and an enslaved African of Governor Thomas Bennett, another black identified as Witness No. 1 swore that Rolla had told him that white men ‘‘say that, Santo Domingo and Africa will assist us to get our liberty, if we will only make the motion first.”  Indeed, the ideas and material reality of freedom represented through the series of resistance filtered through Ayiti is important to contextualize for many reasons, reasons I will let you determine. But a clear historical consciousness is a prerequisite for addressing the inequities that pass, unabated, through time and space.    Where are we now?  Today, Africa Now World Project’s Mwiza Munthali recently caught up with our partners in Port-au-Prince, Ayiti to discuss what is happening on the ground.   Today, we look at the People's Movement in Ayiti with Vélina Elysée Charlier, member of Nou Pap Domí movement in Port-au-Prince, Ayiti.   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana and Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>3611</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/ce275a3dcedeb4d403e004cdb43358b6.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Hakim Adi w/ Josh Myers on Pan Africanism: A History</title><link>https://www.spreaker.com/episode/hakim-adi-w-josh-myers-on-pan-africanism-a-history--57536594</link><description><![CDATA[[originally produced &amp; aired May 2018]  What is meant by the term “Pan-Africanism?” What do we – can we - make of “pan Africanism”? There have been various attempts by scholars, activist, artist, musicians, to develop a clear definition of Pan Africanism. While a clear and solidified definition of Pan Africanism has been the preoccupation of these thinkers, others have hesitated due to the vast diversity of thought and activity found among self-identified Pan-Africanists across time and space. According to Hakim Adi in his work Pan Africanism: A History, Pan-Africanism is considered a composed of ideas and movements “concerned with the social, economic, cultural and political emancipation of the peoples of Africa and the African diaspora.” Broadly speaking, it stems from “belief in the unity, common history and common purpose of the people of Africa and the African diaspora” and their interwoven futures. Finally, historically Pan-African “thought and action” emerges within efforts to connect and reconnect those in the African diaspora created, in particularly, through the forced dispersal of enslaved people from continental Africa simultaneously with the solidification and emergence of global racial capitalism, “European colonial rule and anti-African racism” (2). While containing a multitude of diverse ideological, political, cultural, and organizational expression, Pan-African thought and action share a commitment to resist “the exploitation and oppression of all those of African heritage,” rejecting anti-African and African-descent racism and celebrating “African achievement, history, and the very notion of being human through a positive construction of an “African” identity (3).  Today, AWNP’s Josh Myers is in discussion with Dr. Hakim Adi on his new book, Pan Africanism: A History  Professor Hakim Adi is Professor of History at the University of Chichester, focusing on the history of Africa and her diaspora. Author of a number of works, including West Africans in Britain (1998), Pan-African History: Political Figures from African and the Diaspora from 1787 (with Marika Sherwood) (2003), and Pan Africanism and Communism: The Communist International, Africa and the Diaspora, 1919-1939, Adi’s scholarship is grounded in understanding the historiography of various struggles for African liberation. We interviewed him about his latest effort to engage with the histories of that struggle, in his recent book, Pan-Africanism: A History.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1038493789</guid><pubDate>Wed, 28 Apr 2021 15:26:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536594/1038493789_africaworldnowproject_hakim_adi_w_josh_myers_on_pan_africanism_a_history.mp3" length="56643567" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[originally produced &amp;amp; aired May 2018]  What is meant by the term “Pan-Africanism?” What do we – can we - make of “pan Africanism”? There have been various attempts by scholars, activist, artist, musicians, to develop a clear definition of Pan...</itunes:subtitle><itunes:summary><![CDATA[[originally produced &amp; aired May 2018]  What is meant by the term “Pan-Africanism?” What do we – can we - make of “pan Africanism”? There have been various attempts by scholars, activist, artist, musicians, to develop a clear definition of Pan Africanism. While a clear and solidified definition of Pan Africanism has been the preoccupation of these thinkers, others have hesitated due to the vast diversity of thought and activity found among self-identified Pan-Africanists across time and space. According to Hakim Adi in his work Pan Africanism: A History, Pan-Africanism is considered a composed of ideas and movements “concerned with the social, economic, cultural and political emancipation of the peoples of Africa and the African diaspora.” Broadly speaking, it stems from “belief in the unity, common history and common purpose of the people of Africa and the African diaspora” and their interwoven futures. Finally, historically Pan-African “thought and action” emerges within efforts to connect and reconnect those in the African diaspora created, in particularly, through the forced dispersal of enslaved people from continental Africa simultaneously with the solidification and emergence of global racial capitalism, “European colonial rule and anti-African racism” (2). While containing a multitude of diverse ideological, political, cultural, and organizational expression, Pan-African thought and action share a commitment to resist “the exploitation and oppression of all those of African heritage,” rejecting anti-African and African-descent racism and celebrating “African achievement, history, and the very notion of being human through a positive construction of an “African” identity (3).  Today, AWNP’s Josh Myers is in discussion with Dr. Hakim Adi on his new book, Pan Africanism: A History  Professor Hakim Adi is Professor of History at the University of Chichester, focusing on the history of Africa and her diaspora. Author of a number of works, including West Africans in Britain (1998), Pan-African History: Political Figures from African and the Diaspora from 1787 (with Marika Sherwood) (2003), and Pan Africanism and Communism: The Communist International, Africa and the Diaspora, 1919-1939, Adi’s scholarship is grounded in understanding the historiography of various struggles for African liberation. We interviewed him about his latest effort to engage with the histories of that struggle, in his recent book, Pan-Africanism: A History.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3541</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/490b897ae2d606e0e3c615b1d0640201.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>We Rise For Our Land &amp; Kurt Otabenga Orderson</title><link>https://www.spreaker.com/episode/we-rise-for-our-land-kurt-otabenga-orderson--57536552</link><description><![CDATA[The question of land as a fundamental aspect of African/a liberation movements is an often-neglected point of inquiry. Nevertheless, it is indeed, ever-present.    Promisingly, there has been an uptick of more folk who are paying attention to the demands of Black radical thought and behavior that sought and seek to engage in understanding its role in material and nonmaterial ways. One such important treatment is Edward Onaci’s, Free the Land: The Republic of New Afrika and the Pursuit of a Black Nation-State.   In dominant discourse, however, the question around land as fundamental to liberation is often couched in a warped sense of capitalist ownership, which highlights the fundamental contradictions engrained in an imposition of a European modernism, and its attendant political philosophy of liberalism.    All of which has produced, limited discourses around the idea and practice of rights, a discourse rooted fundamentally in what does it mean to be human as the development and maintenance of private property; all contradictions that radicals must, also, seriously engage when exploring questions around land and freedom.   It cannot be lost nor taken for granted the totalizing nature of colonialism as a product of imperialist logics, as the neglect of internal critique often leads to the reinscription the very power dynamics that movements say they intend to disrupt.    Ultimately, land, in the epistemic and ontological purview of African/a peoples is understood not in the limited capitalist sense of ownership but the transmission of communal practices of human stewardship as being primary caretakers of the planet.    And when land as a fundamental component of Black liberation is centered, ideas around national identity, critical consciousness formation, human rights, citizenship…what it means to be human can be better mapped to understand the interconnectedness of the various manifestations of the global Africana (Black) struggle for freedom. a black internationalism becomes clearly defined.   Today, we will hear a recent roundtable discussion, exploring the questions that Kurt Oderson presents in his documentary, We Rise for Our Land.   Kurt Otabenga Orderson is an award-winning filmmaker from Cape Town, South Africa, whose work has been featured on Al Jazeera, SABC, ESPN, ZDF, and HULU. He has worked on six continents and has directed and produced over ten feature documentaries screened at international film festivals, universities, and colleges.   Kurt Orderson is the founder of Azania Rizing Productions, a company that aims to inspire young people through creative storytelling about Africa and African Diasporas and is a member of the Africa World Now Project Collective.   Others you will hear are:   Savi Horne, Esq. Executive Director of the North Carolina Association of Black Lawyers Land Loss Prevention Project;   Dr. Tasneem Siddiqui, member of the Africana World Now Project Collective and Assistant Professor of History in the Department of History, Political Science and Social Justice at WSSU;  Dr. Yousef Al-Bulushi, Assistant Professor of Global &amp; International Studies at the University of California, Irvine;   Dr. Kamau Rashid, Associate Professor of Educational Foundations and Inquiry at National-Louis University in Chicago.  And yours truly…James Pope.   Our show was produced today in solidarity with the Native/Indigenous, African and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1026292699</guid><pubDate>Fri, 09 Apr 2021 23:10:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536552/1026292699_africaworldnowproject_we_rise_for_our_land_kurt_otabenga_orderson.mp3" length="152079293" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The question of land as a fundamental aspect of African/a liberation movements is an often-neglected point of inquiry. Nevertheless, it is indeed, ever-present.    Promisingly, there has been an uptick of more folk who are paying attention to the...</itunes:subtitle><itunes:summary><![CDATA[The question of land as a fundamental aspect of African/a liberation movements is an often-neglected point of inquiry. Nevertheless, it is indeed, ever-present.    Promisingly, there has been an uptick of more folk who are paying attention to the demands of Black radical thought and behavior that sought and seek to engage in understanding its role in material and nonmaterial ways. One such important treatment is Edward Onaci’s, Free the Land: The Republic of New Afrika and the Pursuit of a Black Nation-State.   In dominant discourse, however, the question around land as fundamental to liberation is often couched in a warped sense of capitalist ownership, which highlights the fundamental contradictions engrained in an imposition of a European modernism, and its attendant political philosophy of liberalism.    All of which has produced, limited discourses around the idea and practice of rights, a discourse rooted fundamentally in what does it mean to be human as the development and maintenance of private property; all contradictions that radicals must, also, seriously engage when exploring questions around land and freedom.   It cannot be lost nor taken for granted the totalizing nature of colonialism as a product of imperialist logics, as the neglect of internal critique often leads to the reinscription the very power dynamics that movements say they intend to disrupt.    Ultimately, land, in the epistemic and ontological purview of African/a peoples is understood not in the limited capitalist sense of ownership but the transmission of communal practices of human stewardship as being primary caretakers of the planet.    And when land as a fundamental component of Black liberation is centered, ideas around national identity, critical consciousness formation, human rights, citizenship…what it means to be human can be better mapped to understand the interconnectedness of the various manifestations of the global Africana (Black) struggle for freedom. a black internationalism becomes clearly defined.   Today, we will hear a recent roundtable discussion, exploring the questions that Kurt Oderson presents in his documentary, We Rise for Our Land.   Kurt Otabenga Orderson is an award-winning filmmaker from Cape Town, South Africa, whose work has been featured on Al Jazeera, SABC, ESPN, ZDF, and HULU. He has worked on six continents and has directed and produced over ten feature documentaries screened at international film festivals, universities, and colleges.   Kurt Orderson is the founder of Azania Rizing Productions, a company that aims to inspire young people through creative storytelling about Africa and African Diasporas and is a member of the Africa World Now Project Collective.   Others you will hear are:   Savi Horne, Esq. Executive Director of the North Carolina Association of Black Lawyers Land Loss Prevention Project;   Dr. Tasneem Siddiqui, member of the Africana World Now Project Collective and Assistant Professor of History in the Department of History, Political Science and Social Justice at WSSU;  Dr. Yousef Al-Bulushi, Assistant Professor of Global &amp; International Studies at the University of California, Irvine;   Dr. Kamau Rashid, Associate Professor of Educational Foundations and Inquiry at National-Louis University in Chicago.  And yours truly…James Pope.   Our show was produced today in solidarity with the Native/Indigenous, African and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>6337</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c6cd0ce896a7d6df6b7c90f6e112f379.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>rhythms, vibrations &amp; African/a cultural production w/ Oddisee</title><link>https://www.spreaker.com/episode/rhythms-vibrations-african-a-cultural-production-w-oddisee--57536592</link><description><![CDATA[I normally provide a textured, multi-leveled, quite frankly intentionally thick introduction to our programs.  But today, we present a conversation I recently had with Amir Mohamed el Khalifa [aka Oddisee], as the conversation is textured, multi-leveled and thick itself…   The son of Sudanese and African descendant American parents, Oddisee was born and raised in Washington DC, spending summers in Khartoum learning Arabic and swimming in the Nile. Growing up amidst the sounds of New York hip hop, his father playing Oud, Go-Go, and gospel, Amir took his first steps as an MC producer in the analog basement studio of his legendary neighbor, Garry Shider (of Parliament Funkadelic).  Known for his independence, Oddisee consistently debunks myths, stereotypes, and limited ideas of what an artist, creative, curator is, or can become.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Enjoy the program!  Links https://oddisee.bandcamp.com/ http://oddisee.co/ https://www.mellomusicgroup.com/pages/oddisee-1]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1015807327</guid><pubDate>Thu, 25 Mar 2021 01:21:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536592/1015807327_africaworldnowproject_rhythms_vibrations_africana_cultural_production_w_oddisee.mp3" length="112784589" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>I normally provide a textured, multi-leveled, quite frankly intentionally thick introduction to our programs.  But today, we present a conversation I recently had with Amir Mohamed el Khalifa [aka Oddisee], as the conversation is textured,...</itunes:subtitle><itunes:summary><![CDATA[I normally provide a textured, multi-leveled, quite frankly intentionally thick introduction to our programs.  But today, we present a conversation I recently had with Amir Mohamed el Khalifa [aka Oddisee], as the conversation is textured, multi-leveled and thick itself…   The son of Sudanese and African descendant American parents, Oddisee was born and raised in Washington DC, spending summers in Khartoum learning Arabic and swimming in the Nile. Growing up amidst the sounds of New York hip hop, his father playing Oud, Go-Go, and gospel, Amir took his first steps as an MC producer in the analog basement studio of his legendary neighbor, Garry Shider (of Parliament Funkadelic).  Known for his independence, Oddisee consistently debunks myths, stereotypes, and limited ideas of what an artist, creative, curator is, or can become.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Enjoy the program!  Links https://oddisee.bandcamp.com/ http://oddisee.co/ https://www.mellomusicgroup.com/pages/oddisee-1]]></itunes:summary><itunes:duration>4700</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/81afa44316431530498c7fa09573507f.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Danhomé [Dahomey] &amp; Vodun w/ filmmaker Onuora Anthony Abuah</title><link>https://www.spreaker.com/episode/danhome-dahomey-vodun-w-filmmaker-onuora-anthony-abuah--57536599</link><description><![CDATA[[Originally produced and aired in 2019]  Vodun, Voodoo, racialization into Black Magic as currently understood is a distorted figment of a Western imagination.  Voodoo is narrated as a sensationalized ‘pop-culture’ caricature of voudon, which is an Afro-Caribbean spiritual system that was brought with enslaved Africans forced onto the plantations in Haiti, Jamaica, the Dominican Republic, Brazil, the United States and elsewhere.  The fictitious associations with drinking blood sacrifices, voodoo dolls or zombies are directly a result of the same dehumanization processes innate in a system of chattel slavery, the lifeblood of racial capitalism.  To be clear at the onset, Voudon is "an assortment of cultural elements: personal creeds and practices, including an elaborate system of folk medical practices; a system of ethics transmitted across generations [including] proverbs, stories, songs, and folklore... voudon is more than belief; it is a way of life," wrote Leslie Desmangles, a Haitian professor at Hartford's Trinity College in "The Encyclopedia of the Paranormal" (Prometheus Books, 1996).  Voudon teaches belief in a supreme being called Bondye, an unknowable and uninvolved creator god. Voudon practitioners recognize many ancestral spirits (called loa), each one of whom is responsible for a specific domain or part of life.   Followers of voudon see a universal energy and a soul that can leave the body during dreams and spirit possession. In Western Christian theology, spiritual possession is usually considered to be an act of evil, either Satan or some demonic entity trying to enter an unwilling human vessel, unless of course you go to black worship services. This is in contrast to the fact that in voudon, possession by loa is desired. In a ceremony guided by a priest or priestess, this possession is considered a valuable, first-hand spiritual experience and connection with the spirit world.  In 1685, variations of a practice to forbid the practice of African religions and required all masters to Christianize their slaves within eight days of their arrival—which codified into various laws. Slavery was condoned by the Catholic Church as a tool for converting Africans to morally upright Christians.   Furthermore, one Haitian scholar notes, "Many of the African spirits were adapted to their new environment in the New World. Ogun, for instance, the Nigerian spirit of iron-smiths, hunting and warfare took on a new persona... He became Ogou, the military leader who has led phalanxes into battle against oppression. In Haiti today, Ogou inspires many political revolutions that oust undesirable oppressive regimes."  The practices of dehumanization and hiding Africans histories (it is a misunderstanding to say African histories are lost)…has contributed much to the survival of racist logics that promotes false notions and ideas of racial white supremacy. These practices were applied to Africana total existence.   Nevertheless, the spiritual practices of the various peoples who were forced across the oceans have ancient origins. In fact, we can see ancient links between the Yoruba peoples and ancient Egypt….  Today, we are pleased to have filmmaker Onuora Anthony Abuah back with us to talk about another one his films, a two-part documentary that explores the Danhomé Kingdom.  Part 1 is titled, Danhomé &amp; Vodun and Part 2 is titled, Voodoo in Togo.   As a filmmaker and under the banner of AEA Films UK, his projects include MONA, Catching a Thief, Woodfalls, Woolwhich Boys.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Film[s]: https://www.youtube.com/c/TalesFromtheMotherlandProductions/videos]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/1015539526</guid><pubDate>Wed, 24 Mar 2021 17:03:52 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536599/1015539526_africaworldnowproject_danhome_vodun_w_filmmaker_onuora_anthony_abuah.mp3" length="57603619" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Originally produced and aired in 2019]  Vodun, Voodoo, racialization into Black Magic as currently understood is a distorted figment of a Western imagination.  Voodoo is narrated as a sensationalized ‘pop-culture’ caricature of voudon, which is an...</itunes:subtitle><itunes:summary><![CDATA[[Originally produced and aired in 2019]  Vodun, Voodoo, racialization into Black Magic as currently understood is a distorted figment of a Western imagination.  Voodoo is narrated as a sensationalized ‘pop-culture’ caricature of voudon, which is an Afro-Caribbean spiritual system that was brought with enslaved Africans forced onto the plantations in Haiti, Jamaica, the Dominican Republic, Brazil, the United States and elsewhere.  The fictitious associations with drinking blood sacrifices, voodoo dolls or zombies are directly a result of the same dehumanization processes innate in a system of chattel slavery, the lifeblood of racial capitalism.  To be clear at the onset, Voudon is "an assortment of cultural elements: personal creeds and practices, including an elaborate system of folk medical practices; a system of ethics transmitted across generations [including] proverbs, stories, songs, and folklore... voudon is more than belief; it is a way of life," wrote Leslie Desmangles, a Haitian professor at Hartford's Trinity College in "The Encyclopedia of the Paranormal" (Prometheus Books, 1996).  Voudon teaches belief in a supreme being called Bondye, an unknowable and uninvolved creator god. Voudon practitioners recognize many ancestral spirits (called loa), each one of whom is responsible for a specific domain or part of life.   Followers of voudon see a universal energy and a soul that can leave the body during dreams and spirit possession. In Western Christian theology, spiritual possession is usually considered to be an act of evil, either Satan or some demonic entity trying to enter an unwilling human vessel, unless of course you go to black worship services. This is in contrast to the fact that in voudon, possession by loa is desired. In a ceremony guided by a priest or priestess, this possession is considered a valuable, first-hand spiritual experience and connection with the spirit world.  In 1685, variations of a practice to forbid the practice of African religions and required all masters to Christianize their slaves within eight days of their arrival—which codified into various laws. Slavery was condoned by the Catholic Church as a tool for converting Africans to morally upright Christians.   Furthermore, one Haitian scholar notes, "Many of the African spirits were adapted to their new environment in the New World. Ogun, for instance, the Nigerian spirit of iron-smiths, hunting and warfare took on a new persona... He became Ogou, the military leader who has led phalanxes into battle against oppression. In Haiti today, Ogou inspires many political revolutions that oust undesirable oppressive regimes."  The practices of dehumanization and hiding Africans histories (it is a misunderstanding to say African histories are lost)…has contributed much to the survival of racist logics that promotes false notions and ideas of racial white supremacy. These practices were applied to Africana total existence.   Nevertheless, the spiritual practices of the various peoples who were forced across the oceans have ancient origins. In fact, we can see ancient links between the Yoruba peoples and ancient Egypt….  Today, we are pleased to have filmmaker Onuora Anthony Abuah back with us to talk about another one his films, a two-part documentary that explores the Danhomé Kingdom.  Part 1 is titled, Danhomé &amp; Vodun and Part 2 is titled, Voodoo in Togo.   As a filmmaker and under the banner of AEA Films UK, his projects include MONA, Catching a Thief, Woodfalls, Woolwhich Boys.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Film[s]: https://www.youtube.com/c/TalesFromtheMotherlandProductions/videos]]></itunes:summary><itunes:duration>3601</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b241e50d52d911f0406f524cbffcc030.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>embodied resistance: the science &amp; continuities of African/a fighting arts w/ Kamau Rashid</title><link>https://www.spreaker.com/episode/embodied-resistance-the-science-continuities-of-african-a-fighting-arts-w-kamau-rashid--57536589</link><description><![CDATA[The notion, assumption, and/or idea that the various peoples who were enslaved during the periods and processes of the solidification of the racial global economy that claims our ancestors were deprived of culture, strips of all associations with historical and ancestral groundings is a product of centering European historicity as the dominant expression of social, historical, political and epistemic knowledge systems.   This argument is rooted in the fact that one of the most vibrant places to find the most articulate expressions of African/a humanity is in the way we resist injustice—inequity—violence.  The way we conceptualize and engage in struggle against systems of oppression, the foundation of which is an advanced understanding of the praxis of being human.  See everything Sylvia Wynter.   African/a struggles operate on multiple and simultaneous levels of human existence.  It always was, always will be a struggle to realize a world beyond. The material and nonmaterial praxis to balance forces seen and unseen.  The science of African/a fighting arts…a commitment, conscious or unconscious, to embody resistance.    Of becoming rebel.      Building on the work of Dr. Kamu Rashid, I assert that of becoming rebel can be understood in the Swahili tradition as, “Harakati za Waasi”, translated as “Movement of Rebels”.   For Dr. Rashid, it represents the tradition of radical resistance that is embedded in the history of Capoeira and other African Diasporic combat arts. These arts were used in the people’s resistance to state oppression throughout the Americas. Harakati za Waasi seeks to honor these traditions by seeking to engage in the rigorous study and practice of the theoretical and technical applications of African combat systems. Additionally, Dr. Rashid and the collective seek to broadly disseminate these arts within the African community for the sake facilitating cultural transformation.  Today, embodied resistance: the science of African/a fighting arts with Kamau Rashid.   Dr. Kamau Rashid is an Associate Professor of Educational Foundations and Inquiry at National-Louis University in Chicago. Kamau earned his Phd and BA from University of Illinois at Urbana-Champaign and a Master of Arts degree from Northeastern Illinois University.  Dr. Rashid work focuses on African American history and culture, particularly on the inter-generational dynamics of African/a social critique, which includes an exploration and theorizing of W.E.B. Du Bois as well as contemporary African-Centered scholars and critical race theorists. Undergirding this, he studies art (Hip Hop and comics) as a radical public pedagogy.  He is co-developing an oral history and archival project focused on African American social movements in the Chicago area from the 1960s to1980s with Dr. Richard Benson of Spelman College. And is currently working on Finding our way through the desert: Jacob H. Carruthers and the restoration of an African worldview as well as The critical theory of W.E.B. Du Bois: The Struggle for Humanity. He has published a number peer-reviewed articles and book chapters and received various grant awards to support his work.  Lastly, likely most importantly, Dr. Rashid is active in a number of community organizations in the Chicago-area including the Kemetic Institute of Chicago, a research and educational organization focused on mapping, exploring and applying the ancient and contemporary contributions of ancient Nile Valley civilizations.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Enjoy the program!  Image: Statue of Zumbi]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/993001471</guid><pubDate>Thu, 25 Feb 2021 17:45:58 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536589/993001471_africaworldnowproject_embodied_resistance_the_science_continuities_of_africana_fighting_arts.mp3" length="123369165" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The notion, assumption, and/or idea that the various peoples who were enslaved during the periods and processes of the solidification of the racial global economy that claims our ancestors were deprived of culture, strips of all associations with...</itunes:subtitle><itunes:summary><![CDATA[The notion, assumption, and/or idea that the various peoples who were enslaved during the periods and processes of the solidification of the racial global economy that claims our ancestors were deprived of culture, strips of all associations with historical and ancestral groundings is a product of centering European historicity as the dominant expression of social, historical, political and epistemic knowledge systems.   This argument is rooted in the fact that one of the most vibrant places to find the most articulate expressions of African/a humanity is in the way we resist injustice—inequity—violence.  The way we conceptualize and engage in struggle against systems of oppression, the foundation of which is an advanced understanding of the praxis of being human.  See everything Sylvia Wynter.   African/a struggles operate on multiple and simultaneous levels of human existence.  It always was, always will be a struggle to realize a world beyond. The material and nonmaterial praxis to balance forces seen and unseen.  The science of African/a fighting arts…a commitment, conscious or unconscious, to embody resistance.    Of becoming rebel.      Building on the work of Dr. Kamu Rashid, I assert that of becoming rebel can be understood in the Swahili tradition as, “Harakati za Waasi”, translated as “Movement of Rebels”.   For Dr. Rashid, it represents the tradition of radical resistance that is embedded in the history of Capoeira and other African Diasporic combat arts. These arts were used in the people’s resistance to state oppression throughout the Americas. Harakati za Waasi seeks to honor these traditions by seeking to engage in the rigorous study and practice of the theoretical and technical applications of African combat systems. Additionally, Dr. Rashid and the collective seek to broadly disseminate these arts within the African community for the sake facilitating cultural transformation.  Today, embodied resistance: the science of African/a fighting arts with Kamau Rashid.   Dr. Kamau Rashid is an Associate Professor of Educational Foundations and Inquiry at National-Louis University in Chicago. Kamau earned his Phd and BA from University of Illinois at Urbana-Champaign and a Master of Arts degree from Northeastern Illinois University.  Dr. Rashid work focuses on African American history and culture, particularly on the inter-generational dynamics of African/a social critique, which includes an exploration and theorizing of W.E.B. Du Bois as well as contemporary African-Centered scholars and critical race theorists. Undergirding this, he studies art (Hip Hop and comics) as a radical public pedagogy.  He is co-developing an oral history and archival project focused on African American social movements in the Chicago area from the 1960s to1980s with Dr. Richard Benson of Spelman College. And is currently working on Finding our way through the desert: Jacob H. Carruthers and the restoration of an African worldview as well as The critical theory of W.E.B. Du Bois: The Struggle for Humanity. He has published a number peer-reviewed articles and book chapters and received various grant awards to support his work.  Lastly, likely most importantly, Dr. Rashid is active in a number of community organizations in the Chicago-area including the Kemetic Institute of Chicago, a research and educational organization focused on mapping, exploring and applying the ancient and contemporary contributions of ancient Nile Valley civilizations.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Enjoy the program!  Image: Statue of Zumbi]]></itunes:summary><itunes:duration>5141</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/8fb9a9e31a0f66487520a02c523233c3.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Afrofuturism &amp; the Freedom Principle</title><link>https://www.spreaker.com/episode/afrofuturism-the-freedom-principle--57536601</link><description><![CDATA[Today, we will listen to a thinking session I had with students where we engaged ideas around an argument I presented that suggested: Afrofuturism is an ancient idea that expresses itself as an African/a freedom principle. It is an articulation of a constellation of deep African/a ideas and practices of what I called Africa’s Ancient Future [a nod to Wayne Chandler’s Ancient Future].    Through historical and ancestral memories of magic; use of spiritual technologies; intentional philosophies of life; heretical temporality; creative nonlinear knowledge production; and a symbiotic connection with nature and the universe, Africa’s Ancient Future is articulated through a freedom principle which implies a constant struggle to delink one’s collective self from now moments, reconciling past moments, in order to create future moments.   Seeking ways to express one’s humanity in resistance to forms of oppression, by moving through spaces of carcerality with fluidly. Primarily because time is understood ‘differently’. Or I should say correctly.   What was of importance to our interrogation of the time concept was an exploration of its arrested expression as a Western European construct. The dominant temporal ticks used to mark the flow of human experience/s are mapped from distorted perceptions of a limited reality, perceptions that were born from a specific historical and ancestral cultural worldview…then forced upon the world through enslavement, colonialism, imperialism, language, and cultural violence.  The argument as presented, then and today, suggests that in order to understand Afrofuturism/African Futures as an intellectual/theoretical frame or lens through which to recognize the place of Africa in a future as a very ancient idea. I argued that we must map provocations of human expressions [forms of resistance] at various moments to be rooted in the deep cultural fabric of African/a people, an interdependent relationship between the material and spiritual as an epistemic frame through which we can see all African/a ways of knowing reassert itself on a global stage as the progenitor of all human knowledge.  Communities, the peoples that inhabit the geographical spaces referred to as continental Africa have always been acutely aware of the future…the cultural practices in current religious forms and functions are rooted in a deep African spiritual understanding/worldview. This is not a profound acknowledgement. However, the future, the concept of the unseen, a moment that is to come, is prevalent and vital to highlight.  The relationship to land, the universe, and ancestors are centered around an understanding of the seamless interconnectedness of past, present and future…and we have a duty and responsibility to maintain it in balance…which is and can be important to apply as a sociopolitical organizing principle [this is another point and foundation for another program altogether].    African/a forms of knowing and ways of being are about the formation of the collective being.   But it is important to highlight, nonetheless. Especially if we situate this argument in discourse around sociopolitical and economic relations to highlight the limits of rights discourse, which are currently rooted in individualist notions where duty and responsibility can be negated by the rule of law birthed in the [re]conceptualization of the human as a justification for the maintenance of private property.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Madonna - by MANZEL BOWMAN (@artxman; support here: https://manzel.biz/ &amp; https://society6.com/manzelbowman)]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/986996305</guid><pubDate>Tue, 16 Feb 2021 20:59:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536601/986996305_africaworldnowproject_afrofuturism_the_freedom_principle.mp3" length="105541453" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today, we will listen to a thinking session I had with students where we engaged ideas around an argument I presented that suggested: Afrofuturism is an ancient idea that expresses itself as an African/a freedom principle. It is an articulation of a...</itunes:subtitle><itunes:summary><![CDATA[Today, we will listen to a thinking session I had with students where we engaged ideas around an argument I presented that suggested: Afrofuturism is an ancient idea that expresses itself as an African/a freedom principle. It is an articulation of a constellation of deep African/a ideas and practices of what I called Africa’s Ancient Future [a nod to Wayne Chandler’s Ancient Future].    Through historical and ancestral memories of magic; use of spiritual technologies; intentional philosophies of life; heretical temporality; creative nonlinear knowledge production; and a symbiotic connection with nature and the universe, Africa’s Ancient Future is articulated through a freedom principle which implies a constant struggle to delink one’s collective self from now moments, reconciling past moments, in order to create future moments.   Seeking ways to express one’s humanity in resistance to forms of oppression, by moving through spaces of carcerality with fluidly. Primarily because time is understood ‘differently’. Or I should say correctly.   What was of importance to our interrogation of the time concept was an exploration of its arrested expression as a Western European construct. The dominant temporal ticks used to mark the flow of human experience/s are mapped from distorted perceptions of a limited reality, perceptions that were born from a specific historical and ancestral cultural worldview…then forced upon the world through enslavement, colonialism, imperialism, language, and cultural violence.  The argument as presented, then and today, suggests that in order to understand Afrofuturism/African Futures as an intellectual/theoretical frame or lens through which to recognize the place of Africa in a future as a very ancient idea. I argued that we must map provocations of human expressions [forms of resistance] at various moments to be rooted in the deep cultural fabric of African/a people, an interdependent relationship between the material and spiritual as an epistemic frame through which we can see all African/a ways of knowing reassert itself on a global stage as the progenitor of all human knowledge.  Communities, the peoples that inhabit the geographical spaces referred to as continental Africa have always been acutely aware of the future…the cultural practices in current religious forms and functions are rooted in a deep African spiritual understanding/worldview. This is not a profound acknowledgement. However, the future, the concept of the unseen, a moment that is to come, is prevalent and vital to highlight.  The relationship to land, the universe, and ancestors are centered around an understanding of the seamless interconnectedness of past, present and future…and we have a duty and responsibility to maintain it in balance…which is and can be important to apply as a sociopolitical organizing principle [this is another point and foundation for another program altogether].    African/a forms of knowing and ways of being are about the formation of the collective being.   But it is important to highlight, nonetheless. Especially if we situate this argument in discourse around sociopolitical and economic relations to highlight the limits of rights discourse, which are currently rooted in individualist notions where duty and responsibility can be negated by the rule of law birthed in the [re]conceptualization of the human as a justification for the maintenance of private property.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Madonna - by MANZEL BOWMAN (@artxman; support here: https://manzel.biz/ &amp; https://society6.com/manzelbowman)]]></itunes:summary><itunes:duration>4398</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0115e4fe5c2adefc22f189fdca6dc496.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>thinking about Black internationalism through Pauulu’s diaspora w/ Quito Swan</title><link>https://www.spreaker.com/episode/thinking-about-black-internationalism-through-pauulu-s-diaspora-w-quito-swan--57536612</link><description><![CDATA[Image: Pauulu Kamarakafego  As we have explored in previous programs, in fact, as we have attempted to unpack in every program, Black internationalism is an intentional disruption; a radical intervention in the global terms of order [nod to Cedric Robinson].    In order to understand Black internationalism as a critical disruption, a radical intervention, we must unpack it. The concept, international, as understood in dominant discourse [opposed to discourse on the periphery, discourses from below] is related to the creation and forced imposition of the nation-state, birthed from a European historiography/historicity as the dominant mechanism that organizes human life. The imposition of mechanisms, such as colonialism and chattel slavery, for instance, rooted in a specific epistemology was necessary to structure institutions and forms of knowledge that [re]conceptualized what it means to be human as the justification for and maintenance of the idea private property. Being so, international indicates a relationship at various levels of communities of people across [artificial] boundaries.   It is from here, Black international/ism, then, is understood as a radical disruption of these systems and institutions. What must not be lost in this praxis, is the fact that this radical disruption is simultaneously a clear articulation and theorization of Black Power.   Cedric Robinson asserts that “[Physically and ideologically, and for rather unique historical reasons, African peoples bridge the decline of one world order and the eruption (we may surmise) of another. It is a frightful and uncertain space of being.] If we are to survive, we must take nothing which is dead and choose wisely among the dying. [The industrial nations are self-destructing. Others, too, of course, will be affected]” [Cedric J. Robinson, Black Marxism: The Making of the Black Radical Tradition [1983]), 316].  This assertion is certainly true on many levels but requires a simultaneously developed alternative foundation to build upon, as the wise choices must be planted into something.   Today, we explore the ideas and argument in, Pauulu’s Diaspora: Black Internationalism and Environmental Justice as presented by Quito Swan.  Properly situated, we can see Pauulu's Diaspora: Black Internationalism and Environmental Justice presents a framework for that alternative. The possibilities of inventing the future.  Pauulu’s Diaspora is a mapping of Black internationalism across the Atlantic, Indian, and Pacific Ocean worlds, through the life and work of twentieth-century radical Pauulu [Powlu] Kamara-kafego.   In this work, Dr. Quito Swan is disrupting and challenging limited conceptualizations and understandings of Black Power by situating it, properly, in an international context. Dr. Swan offers us a map on how Pauulu was following in the long tradition of those who came before. A genealogy of Black internationalism’s praxis of resistance.    Quito Swan is Professor of Africana Studies at the University of Massachusetts Boston, where he directs the William Monroe Trotter Institute for the Study of Black Culture. He is a historian of Black internationalism, global Black Power and the Black Pacific. Dr. Swan is the author of many articles as well as, The Struggle for Decolonization: Black Power in Bermuda.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/961173913</guid><pubDate>Thu, 07 Jan 2021 19:09:22 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536612/961173913_africaworldnowproject_thinking_about_black_internationalism_through_pauulus_diaspora_w_quito_swan.mp3" length="120027387" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Pauulu Kamarakafego  As we have explored in previous programs, in fact, as we have attempted to unpack in every program, Black internationalism is an intentional disruption; a radical intervention in the global terms of order [nod to Cedric...</itunes:subtitle><itunes:summary><![CDATA[Image: Pauulu Kamarakafego  As we have explored in previous programs, in fact, as we have attempted to unpack in every program, Black internationalism is an intentional disruption; a radical intervention in the global terms of order [nod to Cedric Robinson].    In order to understand Black internationalism as a critical disruption, a radical intervention, we must unpack it. The concept, international, as understood in dominant discourse [opposed to discourse on the periphery, discourses from below] is related to the creation and forced imposition of the nation-state, birthed from a European historiography/historicity as the dominant mechanism that organizes human life. The imposition of mechanisms, such as colonialism and chattel slavery, for instance, rooted in a specific epistemology was necessary to structure institutions and forms of knowledge that [re]conceptualized what it means to be human as the justification for and maintenance of the idea private property. Being so, international indicates a relationship at various levels of communities of people across [artificial] boundaries.   It is from here, Black international/ism, then, is understood as a radical disruption of these systems and institutions. What must not be lost in this praxis, is the fact that this radical disruption is simultaneously a clear articulation and theorization of Black Power.   Cedric Robinson asserts that “[Physically and ideologically, and for rather unique historical reasons, African peoples bridge the decline of one world order and the eruption (we may surmise) of another. It is a frightful and uncertain space of being.] If we are to survive, we must take nothing which is dead and choose wisely among the dying. [The industrial nations are self-destructing. Others, too, of course, will be affected]” [Cedric J. Robinson, Black Marxism: The Making of the Black Radical Tradition [1983]), 316].  This assertion is certainly true on many levels but requires a simultaneously developed alternative foundation to build upon, as the wise choices must be planted into something.   Today, we explore the ideas and argument in, Pauulu’s Diaspora: Black Internationalism and Environmental Justice as presented by Quito Swan.  Properly situated, we can see Pauulu's Diaspora: Black Internationalism and Environmental Justice presents a framework for that alternative. The possibilities of inventing the future.  Pauulu’s Diaspora is a mapping of Black internationalism across the Atlantic, Indian, and Pacific Ocean worlds, through the life and work of twentieth-century radical Pauulu [Powlu] Kamara-kafego.   In this work, Dr. Quito Swan is disrupting and challenging limited conceptualizations and understandings of Black Power by situating it, properly, in an international context. Dr. Swan offers us a map on how Pauulu was following in the long tradition of those who came before. A genealogy of Black internationalism’s praxis of resistance.    Quito Swan is Professor of Africana Studies at the University of Massachusetts Boston, where he directs the William Monroe Trotter Institute for the Study of Black Culture. He is a historian of Black internationalism, global Black Power and the Black Pacific. Dr. Swan is the author of many articles as well as, The Struggle for Decolonization: Black Power in Bermuda.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program!]]></itunes:summary><itunes:duration>5001</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/46c91d8cacb73e1afaaf121729f69f57.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>a deep exploration of maroons w/ Dr. Nubia Kai</title><link>https://www.spreaker.com/episode/a-deep-exploration-of-maroons-w-dr-nubia-kai--57536581</link><description><![CDATA[[Program produced and aired 2016]  Image: Frontispiece to Walker’s Appeal, in Four Articles; Together with a Preamble….1829  Maroon derives from Spanish cimarrón. Cimarrón originally referred to domestic cattle that had taken to the hills in Hispaniola.   It was gradually expanded to be applied to enslaved Indigenous peoples who escaped from the Spaniards as they colonized South and Central America as well as the Caribbean.   By the end of the 1530s, the concept had taken on strong connotations of being "fierce," "wild" and "unbroken," and was transferred to be primarily applied to Africans and people of African descent---or the runaways as they were referred to.  For more than four centuries, the communities formed by escaped enslaved peoples dotted the fringes of plantations throughout the Americas, from Brazil to southeastern United States, from Peru to the American Southwest. Known variously as quilombos, mocambos, or mambeses, these new societies ranged from tiny bands that survived less than a year to powerful states the numbered thousands of members who survived for generations and even centuries.   Maroon communities consisted of escaped African/a peoples with origins from a wide range of societies in West and Central Africa...Their collective task was to create new communities and institutions, through various processes of integrating cultural elements drawn largely from a variety of African societies [never forget, home was their destination].  Kwame Gyekye work on the deep continuities of cultural elements that link African societies is important to note here.    For generations, historians believed that even the most remarkable of maroon settlements in the North America did not rival the achievements of maroon communities in South and Central America as well as the Caribbean.   However, according to a number of scholars such as Cedric Robinson; Gerald Mullin, as well as Hebert Aptheker, and most recently Sylviane A. Diouf, evidence of the existence of at least fifty such communities in various places and at various times, from 1672 to 1864, has been documented.   Herbert Aptheker’s points out that the 1st maroon communities pre-dated Jamestown settlements by 82 years.  They were African insurrectionists who secured gained their freedom from abortive Spanish colonizing efforts in North and South Carolina.  Maroon communities were a real presence in the U.S…as Aptheker documented their 19th century presence in VA; Georgia; Alabama; Louisiana; South Carolina as well as in Wake, Gates, Onslow, Bladen, Sampson, Jones, New Hanover, Dublin, Wilmington, Robeson, Nash counties, North Carolina.   Today, will listen to a conversation I had with Dr. Nubia Kia where we discussed her recent historical novel, titled I spread my Wings and I Fly.  Dr. Kia is a cultural worker, artist, activist, scholar, retired professor from Howard University.    Her work has been published in Black Scholar, Black American Literature Forum, and Journal of the African Literature Association.  As historian and poet, Dr. Kai has also won numerous honors, which include the Michigan Council Arts Awards, D.C. Commission of the Arts Awards, and National Endowment for the Arts Awards, just to name a few.  Her work is an important meditation and contribution on previous and current work that is being done to explore the connections between culture, resistance, the science of metaphysics [spiritwork] as a source liberatory practice as a historical and cultural product of the Maroons.  All of which were cultivated within conditions that African peoples were thrust into.  This process and its elements are found within every corner of African Diasporic sociopolitical thought and cultural practices from Brazil, to Colombia, to the Black Church to hip hop. Africa as more than a geographical landmass, lives.  It lives in the mind, bodies, spirits, intelligence of African/a peoples.       Enjoy the program]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/951836992</guid><pubDate>Mon, 21 Dec 2020 19:08:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536581/951836992_africaworldnowproject_a_deep_exploration_of_maroons_w_dr_nubia_kia.mp3" length="78766029" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Program produced and aired 2016]  Image: Frontispiece to Walker’s Appeal, in Four Articles; Together with a Preamble….1829  Maroon derives from Spanish cimarrón. Cimarrón originally referred to domestic cattle that had taken to the hills in...</itunes:subtitle><itunes:summary><![CDATA[[Program produced and aired 2016]  Image: Frontispiece to Walker’s Appeal, in Four Articles; Together with a Preamble….1829  Maroon derives from Spanish cimarrón. Cimarrón originally referred to domestic cattle that had taken to the hills in Hispaniola.   It was gradually expanded to be applied to enslaved Indigenous peoples who escaped from the Spaniards as they colonized South and Central America as well as the Caribbean.   By the end of the 1530s, the concept had taken on strong connotations of being "fierce," "wild" and "unbroken," and was transferred to be primarily applied to Africans and people of African descent---or the runaways as they were referred to.  For more than four centuries, the communities formed by escaped enslaved peoples dotted the fringes of plantations throughout the Americas, from Brazil to southeastern United States, from Peru to the American Southwest. Known variously as quilombos, mocambos, or mambeses, these new societies ranged from tiny bands that survived less than a year to powerful states the numbered thousands of members who survived for generations and even centuries.   Maroon communities consisted of escaped African/a peoples with origins from a wide range of societies in West and Central Africa...Their collective task was to create new communities and institutions, through various processes of integrating cultural elements drawn largely from a variety of African societies [never forget, home was their destination].  Kwame Gyekye work on the deep continuities of cultural elements that link African societies is important to note here.    For generations, historians believed that even the most remarkable of maroon settlements in the North America did not rival the achievements of maroon communities in South and Central America as well as the Caribbean.   However, according to a number of scholars such as Cedric Robinson; Gerald Mullin, as well as Hebert Aptheker, and most recently Sylviane A. Diouf, evidence of the existence of at least fifty such communities in various places and at various times, from 1672 to 1864, has been documented.   Herbert Aptheker’s points out that the 1st maroon communities pre-dated Jamestown settlements by 82 years.  They were African insurrectionists who secured gained their freedom from abortive Spanish colonizing efforts in North and South Carolina.  Maroon communities were a real presence in the U.S…as Aptheker documented their 19th century presence in VA; Georgia; Alabama; Louisiana; South Carolina as well as in Wake, Gates, Onslow, Bladen, Sampson, Jones, New Hanover, Dublin, Wilmington, Robeson, Nash counties, North Carolina.   Today, will listen to a conversation I had with Dr. Nubia Kia where we discussed her recent historical novel, titled I spread my Wings and I Fly.  Dr. Kia is a cultural worker, artist, activist, scholar, retired professor from Howard University.    Her work has been published in Black Scholar, Black American Literature Forum, and Journal of the African Literature Association.  As historian and poet, Dr. Kai has also won numerous honors, which include the Michigan Council Arts Awards, D.C. Commission of the Arts Awards, and National Endowment for the Arts Awards, just to name a few.  Her work is an important meditation and contribution on previous and current work that is being done to explore the connections between culture, resistance, the science of metaphysics [spiritwork] as a source liberatory practice as a historical and cultural product of the Maroons.  All of which were cultivated within conditions that African peoples were thrust into.  This process and its elements are found within every corner of African Diasporic sociopolitical thought and cultural practices from Brazil, to Colombia, to the Black Church to hip hop. Africa as more than a geographical landmass, lives.  It lives in the mind, bodies, spirits, intelligence of African/a peoples.       Enjoy the program]]></itunes:summary><itunes:duration>3282</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6a5837341f64b671cfc68da63c4f2a02.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Robert Sobukwe, Steve Biko &amp; the Formation of the Black Consciousness Movement</title><link>https://www.spreaker.com/episode/robert-sobukwe-steve-biko-the-formation-of-the-black-consciousness-movement--57536603</link><description><![CDATA[[Program produced &amp; aired in 2017]  While there have been many explorations of the histories and figures in the anti-apartheid struggle in South Africa, little attention is paid to the role that Robert Mangaliso Sobukwe played as a leading thinker and activist in resisting its deeply entrenched racist structures.    While Nelson Mandela is normally given highest status in the discourse around the movement, often presented as the primary symbolic representation of South African anti-apartheid resistance.  What is often lost is the deep influence and standard set by Robert Sobukwe not only on Nelson Mandela, but more importantly the youth movements within the struggle that coalesced into what we know as the Black Consciousness Movement. It is lost, in this dominant discourse, that Robert Sobukwe was a mentor to Steve Bantu Biko.  His inspiration, ideological leadership, and example to seeking an advanced framework toward liberation in South Africa was captured in the praxis of Steve Bantu Biko and his comrades.  The framework as it was articulated by Biko and many young South Africans was the Black Consciousness Movement.  For Biko, Black Consciousness and the defeat of the inferiority complex instilled by apartheid institutions is a necessary precondition for progress in South Africa (for the African world for that matter).  For Biko and those young folk resisting, the fact that apartheid was interdependent with white supremacy; capitalist exploitation and deliberate oppression made the problem much more complex.  Black Consciousness both inspired and parallels decolonization in the African/a world; a decolonization process that is very much still in process.  Our show was produced, today, in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/942061288</guid><pubDate>Sat, 05 Dec 2020 19:37:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536603/942061288_africaworldnowproject_robert_sobukwe_steve_biko_the_formation_of_the_black_consciousness_movement.mp3" length="56323410" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Program produced &amp;amp; aired in 2017]  While there have been many explorations of the histories and figures in the anti-apartheid struggle in South Africa, little attention is paid to the role that Robert Mangaliso Sobukwe played as a leading thinker...</itunes:subtitle><itunes:summary><![CDATA[[Program produced &amp; aired in 2017]  While there have been many explorations of the histories and figures in the anti-apartheid struggle in South Africa, little attention is paid to the role that Robert Mangaliso Sobukwe played as a leading thinker and activist in resisting its deeply entrenched racist structures.    While Nelson Mandela is normally given highest status in the discourse around the movement, often presented as the primary symbolic representation of South African anti-apartheid resistance.  What is often lost is the deep influence and standard set by Robert Sobukwe not only on Nelson Mandela, but more importantly the youth movements within the struggle that coalesced into what we know as the Black Consciousness Movement. It is lost, in this dominant discourse, that Robert Sobukwe was a mentor to Steve Bantu Biko.  His inspiration, ideological leadership, and example to seeking an advanced framework toward liberation in South Africa was captured in the praxis of Steve Bantu Biko and his comrades.  The framework as it was articulated by Biko and many young South Africans was the Black Consciousness Movement.  For Biko, Black Consciousness and the defeat of the inferiority complex instilled by apartheid institutions is a necessary precondition for progress in South Africa (for the African world for that matter).  For Biko and those young folk resisting, the fact that apartheid was interdependent with white supremacy; capitalist exploitation and deliberate oppression made the problem much more complex.  Black Consciousness both inspired and parallels decolonization in the African/a world; a decolonization process that is very much still in process.  Our show was produced, today, in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3521</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/eacede13890f26dc9fded42744888ee2.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>the Form And Function Of Islam &amp; the Black Radical Tradition Rudolph (Bilal) Ware &amp; Tasneem Siddiqui</title><link>https://www.spreaker.com/episode/the-form-and-function-of-islam-the-black-radical-tradition-rudolph-bilal-ware-tasneem-siddiqui--57536615</link><description><![CDATA[Religion or one’s spiritual practice are the center of one’s understanding of themselves in relation to the world within which they live. It is indeed the essence of who are. And for better or worse contextualizes and informs our identity.   The development of practices and/or rituals that seek to help us understand the relationship between humanity, nature, and the universe are both a science and an art.    When exploring the contours and continuities of Africana radical traditions, religion and/or spirituality or spiritual practices are often explored in relation to Western European traditions, in many ways, intentionally.  More than this, it has operated to silence traditions that have fallen outside regnant post-Enlightenment understandings of religion as “faith”. This has meant that, for the better part of a century, religion has been deemed synonymous with Christianity, and the institutional Black Church, in the U.S, in particular (Pérez, 2014: 82).  Yet, Africa, still flashes through.    There have been calls to reevaluate the grand narratives of Eurocentric religious thought and entertain the viability of de-centering the Black Church (Pérez, 2014: 93).  I mean, was it not Cécile Fatiman, a mambo, and Dutty Boukman, a houngan, presiding over a Vodoun ceremony that gave direction and energy to Africans to free themselves in Haiti? What about our maroon ancestors?    In Working Roots and Conjuring Traditions: Relocating Black ‘Cults and Sects’ in African-American Religious History, Pérez argues that it is imperative to de-center the Black church in order to approach the heterogeneity and richness of lived religion…” (73).  In relation to the Black radical tradition and Islam, specifically what’s considered its unorthodox formations, little attention is given.    Accordingly, narrow conceptualizations of Islam, or any spiritual practices of Africana peoples for that matter, marginalizes the impact of unorthodox communities. We miss the fact that Clarence 13X, Father Allah, a dissident follower of El Hajj Malik El Shabazz, use the “Black God trope that 13X learned from El Shabazz to articulate their humanist worldview” (Collins, A Disciple of Malcolm X: Clarence 13X Smith’s Embodied Black God Rhetoric, 2020).  In the final analysis, a historical consciousness that does not inform a radical imagination that invents paths to an African future is counterproductive to liberation.    Today, we will explore, contextually, Islam and the Black radical tradition.   AWNP’s, Dr. Tasneem Siddiqui is in conversation with Dr. Bilal Ware.  Dr. Rudolph (Bilal) Ware is a historian of Africa and Islam. He is currently an associate professor at the UC-Santa Barbara, and the founding director of the Initiative for the Study of Race, Religion, and Revolution (ISRRAR).   His first book, The Walking Qur’an: Islamic Education, Embodied Knowledge, and History in West Africa, explores the history of a thousand years of Quran schooling in the region. His research and teaching examines Muslim anti-slavery movements in Africa and the Atlantic World. His most recent book, Jihad of the Pen: Sufi Thought in West Africa, with co-authors Zakary Wright and Amir Syed, explores Sufi thought in West Africa.   Dr. Ware is currently working on: Visionaries: Second Sight and Social Change in Islamic West Africa; and The First Atlantic Revolution: Islam, Abolition, &amp; Republic in West Africa c. 1776.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities who are fighting for the protection of our land for the benefit of all peoples!  artwork: twitter - @msale; IG - msale_]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/898520269</guid><pubDate>Thu, 24 Sep 2020 01:03:41 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536615/898520269_africaworldnowproject_the_form_and_function_of_islam_the_black_radical_tradition.mp3" length="161098893" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Religion or one’s spiritual practice are the center of one’s understanding of themselves in relation to the world within which they live. It is indeed the essence of who are. And for better or worse contextualizes and informs our identity.   The...</itunes:subtitle><itunes:summary><![CDATA[Religion or one’s spiritual practice are the center of one’s understanding of themselves in relation to the world within which they live. It is indeed the essence of who are. And for better or worse contextualizes and informs our identity.   The development of practices and/or rituals that seek to help us understand the relationship between humanity, nature, and the universe are both a science and an art.    When exploring the contours and continuities of Africana radical traditions, religion and/or spirituality or spiritual practices are often explored in relation to Western European traditions, in many ways, intentionally.  More than this, it has operated to silence traditions that have fallen outside regnant post-Enlightenment understandings of religion as “faith”. This has meant that, for the better part of a century, religion has been deemed synonymous with Christianity, and the institutional Black Church, in the U.S, in particular (Pérez, 2014: 82).  Yet, Africa, still flashes through.    There have been calls to reevaluate the grand narratives of Eurocentric religious thought and entertain the viability of de-centering the Black Church (Pérez, 2014: 93).  I mean, was it not Cécile Fatiman, a mambo, and Dutty Boukman, a houngan, presiding over a Vodoun ceremony that gave direction and energy to Africans to free themselves in Haiti? What about our maroon ancestors?    In Working Roots and Conjuring Traditions: Relocating Black ‘Cults and Sects’ in African-American Religious History, Pérez argues that it is imperative to de-center the Black church in order to approach the heterogeneity and richness of lived religion…” (73).  In relation to the Black radical tradition and Islam, specifically what’s considered its unorthodox formations, little attention is given.    Accordingly, narrow conceptualizations of Islam, or any spiritual practices of Africana peoples for that matter, marginalizes the impact of unorthodox communities. We miss the fact that Clarence 13X, Father Allah, a dissident follower of El Hajj Malik El Shabazz, use the “Black God trope that 13X learned from El Shabazz to articulate their humanist worldview” (Collins, A Disciple of Malcolm X: Clarence 13X Smith’s Embodied Black God Rhetoric, 2020).  In the final analysis, a historical consciousness that does not inform a radical imagination that invents paths to an African future is counterproductive to liberation.    Today, we will explore, contextually, Islam and the Black radical tradition.   AWNP’s, Dr. Tasneem Siddiqui is in conversation with Dr. Bilal Ware.  Dr. Rudolph (Bilal) Ware is a historian of Africa and Islam. He is currently an associate professor at the UC-Santa Barbara, and the founding director of the Initiative for the Study of Race, Religion, and Revolution (ISRRAR).   His first book, The Walking Qur’an: Islamic Education, Embodied Knowledge, and History in West Africa, explores the history of a thousand years of Quran schooling in the region. His research and teaching examines Muslim anti-slavery movements in Africa and the Atlantic World. His most recent book, Jihad of the Pen: Sufi Thought in West Africa, with co-authors Zakary Wright and Amir Syed, explores Sufi thought in West Africa.   Dr. Ware is currently working on: Visionaries: Second Sight and Social Change in Islamic West Africa; and The First Atlantic Revolution: Islam, Abolition, &amp; Republic in West Africa c. 1776.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities who are fighting for the protection of our land for the benefit of all peoples!  artwork: twitter - @msale; IG - msale_]]></itunes:summary><itunes:duration>6713</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/484e2022e84f4fd8c4823aeed920b953.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Hip Hop as Critical (Pan African) Consciousness Pt. 2</title><link>https://www.spreaker.com/episode/hip-hop-as-critical-pan-african-consciousness-pt-2--57536568</link><description><![CDATA[[Note: This program was produced and aired in 2016]  Image: Acclaimed Kenyan street artist &amp; muralist, Wise 2 [https://www.singulart.com/en/artist/wise-two-5599]  Today, we will listen to Pt. 2 of a two-part series titled: Hip Hop as Critical (Pan African) Consciousness.  In this series, we engage a range of artists, activist, &amp; thinkers in deeply exploring the essence of and finding the continuities in African and Diasporic sociopolitical thought and behavior—focusing specifically on hip hop as a form of cultural expression and creative resistance.    The series engages in a substantive discourse on the viability of hip hop being a platform for developing a critical consciousness.  A platform based in Pan African activity that has implications for the entire African world as well as other oppressed people.  Today’s conversation, in particular, is intent on sparking a shift in our approaches to cultural production, resistance, and art as emancipation practice—it seeks to interrogate what we know?—And how we have come to know what we know?—knowledge production not simply for the sake of knowing…but for the purpose of guiding our doing—framing our activity.    We are working to move conversations beyond "mainstream" discourse about hip hop and situate it in a proper context…addressing real-time problems faced by Africans and African descendant across the globe…   It does this…by first, examining the origins and continuities in African and Diasporic dimensions of hip hop…and secondly, look @ its ability to transmit complex messages that have collective sensibilities in inform the formation of a critical consciousness…   With this, several fundamental questions arise, which asks, but are but are not limited to:    1.Why is culture such an important place for contestation? 2.How can hip hop be used as a force for creative resistance?   3.Can hip hop serve as a platform for developing a critical consciousness?  If, so, in what must it be rooted? 4.What is the role of the artist?...Or More importantly what is the role and responsibility of the listeners?  Today, in Part 2 of this series…we will listen to a recent wide-ranging conversation with scholar, activist, and artist Will Boone.  Dr. Boone is an Associate Professor and chair of English at Winston Salem State University where he teaches courses on African and Diasporic Studies.    Our show was produced today in solidarity with the Native/Indigenous, African and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/897055906</guid><pubDate>Mon, 21 Sep 2020 17:17:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536568/897055906_africaworldnowproject_hip_hop_as_critical_pan_african_consciousness_pt_2.mp3" length="54485719" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Note: This program was produced and aired in 2016]  Image: Acclaimed Kenyan street artist &amp;amp; muralist, Wise 2 [https://www.singulart.com/en/artist/wise-two-5599]  Today, we will listen to Pt. 2 of a two-part series titled: Hip Hop as Critical (Pan...</itunes:subtitle><itunes:summary><![CDATA[[Note: This program was produced and aired in 2016]  Image: Acclaimed Kenyan street artist &amp; muralist, Wise 2 [https://www.singulart.com/en/artist/wise-two-5599]  Today, we will listen to Pt. 2 of a two-part series titled: Hip Hop as Critical (Pan African) Consciousness.  In this series, we engage a range of artists, activist, &amp; thinkers in deeply exploring the essence of and finding the continuities in African and Diasporic sociopolitical thought and behavior—focusing specifically on hip hop as a form of cultural expression and creative resistance.    The series engages in a substantive discourse on the viability of hip hop being a platform for developing a critical consciousness.  A platform based in Pan African activity that has implications for the entire African world as well as other oppressed people.  Today’s conversation, in particular, is intent on sparking a shift in our approaches to cultural production, resistance, and art as emancipation practice—it seeks to interrogate what we know?—And how we have come to know what we know?—knowledge production not simply for the sake of knowing…but for the purpose of guiding our doing—framing our activity.    We are working to move conversations beyond "mainstream" discourse about hip hop and situate it in a proper context…addressing real-time problems faced by Africans and African descendant across the globe…   It does this…by first, examining the origins and continuities in African and Diasporic dimensions of hip hop…and secondly, look @ its ability to transmit complex messages that have collective sensibilities in inform the formation of a critical consciousness…   With this, several fundamental questions arise, which asks, but are but are not limited to:    1.Why is culture such an important place for contestation? 2.How can hip hop be used as a force for creative resistance?   3.Can hip hop serve as a platform for developing a critical consciousness?  If, so, in what must it be rooted? 4.What is the role of the artist?...Or More importantly what is the role and responsibility of the listeners?  Today, in Part 2 of this series…we will listen to a recent wide-ranging conversation with scholar, activist, and artist Will Boone.  Dr. Boone is an Associate Professor and chair of English at Winston Salem State University where he teaches courses on African and Diasporic Studies.    Our show was produced today in solidarity with the Native/Indigenous, African and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3405</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/69ff84f33c17dc3a954dd99159ca3097.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Thinking w/ Ella Baker w/ Zach Norris [Executive Director, Ella Baker Center for Human Rights]</title><link>https://www.spreaker.com/episode/thinking-w-ella-baker-w-zach-norris-executive-director-ella-baker-center-for-human-rights--57536591</link><description><![CDATA[Image: Ella Baker at the November 1974 Puerto Rican Independence Solidarity Rally  Attempts to distort, rewrite, dilute, misdirect, and misguide the impact of our radical scholars, radical thinkers, activist, artist, and advocates are carefully planned practices by those who hold perceived positions of authority.  The exclusion of important Africana thinkers and activist is not a matter of simple exclusion, but a matter of intentional attempts to disrupt the continuity of radicalization. Ella Baker words from a speech titled, “The Black Woman in the Civil Rights Struggle” delivered at the Institute of the Black World in 1969, are still sharply true today. Ms. Baker reasoned that: “In order for us as poor and oppressed people to become a part of a society that is meaningful, the system under which we now exist has to be radically changed. This means that we are going to have to learn to think in radical terms.”   Barbara Ransby, one of the world’s preeminent thinkers and activist, writes in Ella Taught Me: Shattering the Myth of the Leaderless Movement that “those who romanticize the concept of leaderless movements often misleadingly deploy Ella Baker’s words, “Strong people don’t need [a] strong leader.” Baker delivered this message in various iterations over her 50-year career working in the trenches of struggle, but what she meant was specific and contextual."  Professor Ransby, who also wrote the important, Ella Baker and the Black Freedom Movement: A Radical Democratic Vision, suggests that “Ella Baker spent her entire adult life trying to “change this system as rooted in exploitation, oppression, and the idea that Whiteness equals supremacy.” Somewhere along the way she recognized that her goal was not a single “end” but rather an ongoing “means,” that is, a process. Radical change for Ella Baker was about a persistent and protracted process of discourse, debate, consensus, reflection, and struggle.”  Employing an Africana critical human rights consciousness if you will.    In addition to Professor Ransby work, it is vital and essential that I highlight and call attention to the work of Joanne Grant who provided us with: Black Protest: History, Documents, and Analysis 1619 to Present, 1968; Ella Baker: Freedom Bound, 1998; Confrontation on Campus: The Columbia Pattern for the New Protest, 1969; but she produced an important documentary film titled: Fundi: The Story of Ella Baker.   Joanne Grant, a radical journalist and activist of African descent who served as an assistant to W.E.B Du Bois; she was a member of the Communist Party, which made her a target of the House Un-American Activities Committee; was an author; documentary filmmaker is yet another important link in the genealogy of Black radical praxis that have continuities with not only Diaspora exemplars such as but not limited to, Ella Baker, Septima Clark, Fannie Lou Hammer, Madie Hall Xuma but continental Africa as well, Winnie Mandela,  Miriam Makeba, Mariama Ba to name a few.   Today, in response to screening of Fundi: The Story of Ella Baker AWNP co-sponsored this past August, we will listen to a conversation I had with Zach Norris where we explore the continuities of the praxis of Ella Baker.  Zach Norris is the Executive Director of the Ella Baker Center for Human Rights, author of We Keep Us Safe: Building Secure, Just, and Inclusive Communities, and co-founder of Restore Oakland.  Zach is also a co-founder of Justice for Families, a national alliance of family-driven organizations working to end our nation’s youth incarceration epidemic.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                       Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/886630651</guid><pubDate>Thu, 03 Sep 2020 02:54:25 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536591/886630651_africaworldnowproject_thinking_w_ella_baker.mp3" length="113347917" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: Ella Baker at the November 1974 Puerto Rican Independence Solidarity Rally  Attempts to distort, rewrite, dilute, misdirect, and misguide the impact of our radical scholars, radical thinkers, activist, artist, and advocates are carefully...</itunes:subtitle><itunes:summary><![CDATA[Image: Ella Baker at the November 1974 Puerto Rican Independence Solidarity Rally  Attempts to distort, rewrite, dilute, misdirect, and misguide the impact of our radical scholars, radical thinkers, activist, artist, and advocates are carefully planned practices by those who hold perceived positions of authority.  The exclusion of important Africana thinkers and activist is not a matter of simple exclusion, but a matter of intentional attempts to disrupt the continuity of radicalization. Ella Baker words from a speech titled, “The Black Woman in the Civil Rights Struggle” delivered at the Institute of the Black World in 1969, are still sharply true today. Ms. Baker reasoned that: “In order for us as poor and oppressed people to become a part of a society that is meaningful, the system under which we now exist has to be radically changed. This means that we are going to have to learn to think in radical terms.”   Barbara Ransby, one of the world’s preeminent thinkers and activist, writes in Ella Taught Me: Shattering the Myth of the Leaderless Movement that “those who romanticize the concept of leaderless movements often misleadingly deploy Ella Baker’s words, “Strong people don’t need [a] strong leader.” Baker delivered this message in various iterations over her 50-year career working in the trenches of struggle, but what she meant was specific and contextual."  Professor Ransby, who also wrote the important, Ella Baker and the Black Freedom Movement: A Radical Democratic Vision, suggests that “Ella Baker spent her entire adult life trying to “change this system as rooted in exploitation, oppression, and the idea that Whiteness equals supremacy.” Somewhere along the way she recognized that her goal was not a single “end” but rather an ongoing “means,” that is, a process. Radical change for Ella Baker was about a persistent and protracted process of discourse, debate, consensus, reflection, and struggle.”  Employing an Africana critical human rights consciousness if you will.    In addition to Professor Ransby work, it is vital and essential that I highlight and call attention to the work of Joanne Grant who provided us with: Black Protest: History, Documents, and Analysis 1619 to Present, 1968; Ella Baker: Freedom Bound, 1998; Confrontation on Campus: The Columbia Pattern for the New Protest, 1969; but she produced an important documentary film titled: Fundi: The Story of Ella Baker.   Joanne Grant, a radical journalist and activist of African descent who served as an assistant to W.E.B Du Bois; she was a member of the Communist Party, which made her a target of the House Un-American Activities Committee; was an author; documentary filmmaker is yet another important link in the genealogy of Black radical praxis that have continuities with not only Diaspora exemplars such as but not limited to, Ella Baker, Septima Clark, Fannie Lou Hammer, Madie Hall Xuma but continental Africa as well, Winnie Mandela,  Miriam Makeba, Mariama Ba to name a few.   Today, in response to screening of Fundi: The Story of Ella Baker AWNP co-sponsored this past August, we will listen to a conversation I had with Zach Norris where we explore the continuities of the praxis of Ella Baker.  Zach Norris is the Executive Director of the Ella Baker Center for Human Rights, author of We Keep Us Safe: Building Secure, Just, and Inclusive Communities, and co-founder of Restore Oakland.  Zach is also a co-founder of Justice for Families, a national alliance of family-driven organizations working to end our nation’s youth incarceration epidemic.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                       Enjoy the program!]]></itunes:summary><itunes:duration>4723</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/94ffaf7d45b62721b35c9928a37e82bf.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Sociopolitical Philosophy of Dr. Kwame Nkrumah w/ Dr. Kofi Kissi Dompere</title><link>https://www.spreaker.com/episode/the-sociopolitical-philosophy-of-dr-kwame-nkrumah-w-dr-kofi-kissi-dompere--57536551</link><description><![CDATA[Note: This program was produced and aired in 2017.   Kwame Nkrumah, Ghana’s first prime minister and president after declaring their independence on March 6, 1957…founding member of the Organization of African Unity, wrote in the preface of the 1969 second edition of his work titled Consciencism: Philosophy and Ideology for Decolonization that: “Since the publication of the 1st edition of Consciencism in 1964, the African revolution has decisively entered a new phase, the phase of armed struggle. In every part of our continent, African revolutionaries are either preparing for armed struggle, or actively engaged in military operations against the forces of reaction and counter-revolution. The issues are now clearer than they have ever been. The succession of military...” [https://www.sahistory.org.za/archive/consciencism-philosophy-and-ideology-de-colonization-kwame-nkrumah].   According to historian John Henrik Clarke in his 1974 article titled Kwame Nkrumah: His Years in America, "the influence of the ten years that he spent in the United States would have a lingering effect on the rest of his life."  Key to the maturation of his sociopolitical thought, it is during these 10 years, Kwame Nkrumah, along with Nnamdi Azikiwe the first president of Nigeria attended Lincoln University in Pennsylvania.     Dr. Clarke goes on to suggest that “there is no way to understand the late Dr. Kwame Nkrumah, or any other man, without also understanding the country in which he was born and to what extent that country and the circumstances of his birth did influence the total of his life...”  Today, Africa World Now Project Radio will bring you a recent exploration into the Social and Political Philosophy of Kwame Nkrumah with Dr. Kofi Kissi Dompere.    Dr. Dompere is professor of economics at Howard University. He is author of many scientific and scholarly works in economics, philosophy, and decision theory. Some of this work includes his 2006, Polyrhythmicity; his 2017, The Theory of Philosophical Consciencism: Practice Foundations of Nkrumaism in Social Systemicity; 2006, African Union: Pan African Analytical Foundations; 2017, The Theory of Categorial Conversion: Rational Foundations of Nkrumaism in Socio-natural Systemicity and Complexity; 1995, Epistemics of Development Economics: Toward a Methodological Critique and Unity.   Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/884542081</guid><pubDate>Sun, 30 Aug 2020 14:41:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536551/884542081_africaworldnowproject_the_sociopolitical_philosophy_of_dr_kwame_nkrumah_w_dr_kofi_kissi_dompere.mp3" length="87807857" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Note: This program was produced and aired in 2017.   Kwame Nkrumah, Ghana’s first prime minister and president after declaring their independence on March 6, 1957…founding member of the Organization of African Unity, wrote in the preface of the 1969...</itunes:subtitle><itunes:summary><![CDATA[Note: This program was produced and aired in 2017.   Kwame Nkrumah, Ghana’s first prime minister and president after declaring their independence on March 6, 1957…founding member of the Organization of African Unity, wrote in the preface of the 1969 second edition of his work titled Consciencism: Philosophy and Ideology for Decolonization that: “Since the publication of the 1st edition of Consciencism in 1964, the African revolution has decisively entered a new phase, the phase of armed struggle. In every part of our continent, African revolutionaries are either preparing for armed struggle, or actively engaged in military operations against the forces of reaction and counter-revolution. The issues are now clearer than they have ever been. The succession of military...” [https://www.sahistory.org.za/archive/consciencism-philosophy-and-ideology-de-colonization-kwame-nkrumah].   According to historian John Henrik Clarke in his 1974 article titled Kwame Nkrumah: His Years in America, "the influence of the ten years that he spent in the United States would have a lingering effect on the rest of his life."  Key to the maturation of his sociopolitical thought, it is during these 10 years, Kwame Nkrumah, along with Nnamdi Azikiwe the first president of Nigeria attended Lincoln University in Pennsylvania.     Dr. Clarke goes on to suggest that “there is no way to understand the late Dr. Kwame Nkrumah, or any other man, without also understanding the country in which he was born and to what extent that country and the circumstances of his birth did influence the total of his life...”  Today, Africa World Now Project Radio will bring you a recent exploration into the Social and Political Philosophy of Kwame Nkrumah with Dr. Kofi Kissi Dompere.    Dr. Dompere is professor of economics at Howard University. He is author of many scientific and scholarly works in economics, philosophy, and decision theory. Some of this work includes his 2006, Polyrhythmicity; his 2017, The Theory of Philosophical Consciencism: Practice Foundations of Nkrumaism in Social Systemicity; 2006, African Union: Pan African Analytical Foundations; 2017, The Theory of Categorial Conversion: Rational Foundations of Nkrumaism in Socio-natural Systemicity and Complexity; 1995, Epistemics of Development Economics: Toward a Methodological Critique and Unity.   Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…!]]></itunes:summary><itunes:duration>3659</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/27da8828d25c86938c9fb921b3e3e63b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Current Conditions in Ethiopia w/ Ayantu Ayana</title><link>https://www.spreaker.com/episode/current-conditions-in-ethiopia-w-ayantu-ayana--57536595</link><description><![CDATA[Photo:  Col. John Charles Robinson of Chicago  In Freedom Dreams: The Black Radical Imagination, Robin DG Kelley writes that “most black people believed there was an order higher than the Constitution. Throughout the Africana experience in the Americas, Psalm 68, verse 31 of the Bible promised redemption for the black world. It reads: “Princes shall come out of Egypt. Ethiopia shall soon stretch forth her hands unto God.”   Kelley goes on to suggest that this passage was as important to Pan-Africanist and emigrationist sentiment as the book of Exodus, even becoming the theological and ideological basis for what became known in the nineteenth century as Ethiopianism. One of the earliest published examples of this doctrine was Robert Alexander Young’s Ethiopian Manifesto: Issued in Defense of the Blackman’s Rights in the Scale of Universal Freedom (1829), which predicted the coming of a new Hannibal who would lead a violent uprising to liberate the race.   Just like Haiti, Ethiopia's reputation as a beacon of hope and strength for the Africana world was solidified in 1896, after the defeat of Italy at the Battle of Adwa.    The histories of Afro America and Ethiopia interacting are both deep and complex. But what is clear, Ethiopia held its own space in the sociopolitical thought of the Africana world.  In his New World A-Coming, Roi Ottley wrote that "Negroes first became aware of the black nation [of Ethiopia] back in 1919, when Ethiopian dignitaries arrived in the United States on a diplomatic mission. During their stay in New York, this group received a delegation of Black folk from Harlem. During a ceremonial reception for this diplomatic mission, held at the Metropolitan Baptist Church in Harlem, the Mayor of Addis Ababa, delivered a speech expressing Ethiopian and Afro-American unity.   Throughout the 1900s, African responded to various official invitations and appeals recruiting technically skilled Black Americans to settle in the country. Universal sympathy expressed by Afro-Americans for the Ethiopian-Italian war was shaped into concrete reality through the activities of several war relief committees.  Actual participation in the war was expressed through the military activities of two Afro American airmen. "Colonel" John Charles Robinson, of Chicago and Trinidadian-born "Colonel" Hubert Fauntleroy Julian, who arrived in Ethiopia in late 1934 (as volunteer pilots for the only two Ethiopian planes that were airworthy during the war).   After the war, Robinson remained in Ethiopia to establish commercial air service into East Africa and the Sudan. With the purchase of an old World War II surplus DC-3 aircraft, Robinson became service crew and pilot for the forerunner of the present Ethiopian Air Lines [Shack, 1974].   I wanted to contextual this deep historical context of U.S. African descendant connections and continuities with Ethiopia in effort to prime your historical memory of the importance of Ethiopia in the context of Africana internationalism and its place in the radical black imagination as a platform to understanding the current conditions in nation.   More importantly why Africa, its nations, and the conditions within which communities face there are directly related to the conditions within which Africana people’s faces across the world.    Today, AWNP’s Mwiza Munthali speaks with Ayantu Ayana, doctoral student and a member of the Oromo Advocacy Alliance, where she contextualizes the current conditions in Ethiopia.    Aynatu Ayana addresses the underlying historical-rooted issues that manifest today in the country.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!        Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/868193173</guid><pubDate>Sat, 01 Aug 2020 01:14:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536595/868193173_africaworldnowproject_current_conditions_in_ethiopia_w_ayantu_ayana.mp3" length="89995149" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Photo:  Col. John Charles Robinson of Chicago  In Freedom Dreams: The Black Radical Imagination, Robin DG Kelley writes that “most black people believed there was an order higher than the Constitution. Throughout the Africana experience in the...</itunes:subtitle><itunes:summary><![CDATA[Photo:  Col. John Charles Robinson of Chicago  In Freedom Dreams: The Black Radical Imagination, Robin DG Kelley writes that “most black people believed there was an order higher than the Constitution. Throughout the Africana experience in the Americas, Psalm 68, verse 31 of the Bible promised redemption for the black world. It reads: “Princes shall come out of Egypt. Ethiopia shall soon stretch forth her hands unto God.”   Kelley goes on to suggest that this passage was as important to Pan-Africanist and emigrationist sentiment as the book of Exodus, even becoming the theological and ideological basis for what became known in the nineteenth century as Ethiopianism. One of the earliest published examples of this doctrine was Robert Alexander Young’s Ethiopian Manifesto: Issued in Defense of the Blackman’s Rights in the Scale of Universal Freedom (1829), which predicted the coming of a new Hannibal who would lead a violent uprising to liberate the race.   Just like Haiti, Ethiopia's reputation as a beacon of hope and strength for the Africana world was solidified in 1896, after the defeat of Italy at the Battle of Adwa.    The histories of Afro America and Ethiopia interacting are both deep and complex. But what is clear, Ethiopia held its own space in the sociopolitical thought of the Africana world.  In his New World A-Coming, Roi Ottley wrote that "Negroes first became aware of the black nation [of Ethiopia] back in 1919, when Ethiopian dignitaries arrived in the United States on a diplomatic mission. During their stay in New York, this group received a delegation of Black folk from Harlem. During a ceremonial reception for this diplomatic mission, held at the Metropolitan Baptist Church in Harlem, the Mayor of Addis Ababa, delivered a speech expressing Ethiopian and Afro-American unity.   Throughout the 1900s, African responded to various official invitations and appeals recruiting technically skilled Black Americans to settle in the country. Universal sympathy expressed by Afro-Americans for the Ethiopian-Italian war was shaped into concrete reality through the activities of several war relief committees.  Actual participation in the war was expressed through the military activities of two Afro American airmen. "Colonel" John Charles Robinson, of Chicago and Trinidadian-born "Colonel" Hubert Fauntleroy Julian, who arrived in Ethiopia in late 1934 (as volunteer pilots for the only two Ethiopian planes that were airworthy during the war).   After the war, Robinson remained in Ethiopia to establish commercial air service into East Africa and the Sudan. With the purchase of an old World War II surplus DC-3 aircraft, Robinson became service crew and pilot for the forerunner of the present Ethiopian Air Lines [Shack, 1974].   I wanted to contextual this deep historical context of U.S. African descendant connections and continuities with Ethiopia in effort to prime your historical memory of the importance of Ethiopia in the context of Africana internationalism and its place in the radical black imagination as a platform to understanding the current conditions in nation.   More importantly why Africa, its nations, and the conditions within which communities face there are directly related to the conditions within which Africana people’s faces across the world.    Today, AWNP’s Mwiza Munthali speaks with Ayantu Ayana, doctoral student and a member of the Oromo Advocacy Alliance, where she contextualizes the current conditions in Ethiopia.    Aynatu Ayana addresses the underlying historical-rooted issues that manifest today in the country.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!        Enjoy the program!]]></itunes:summary><itunes:duration>3750</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0c572859e119822e8929fec897464d9a.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>African indigenous knowledge for restoration &amp; resilience w/ Wangũi wa Kamonji &amp; Tasneem Siddiqui</title><link>https://www.spreaker.com/episode/african-indigenous-knowledge-for-restoration-resilience-w-wangui-wa-kamonji-tasneem-siddiqui--57536610</link><description><![CDATA[Wangũi wa Kamonji in her article, Women in Kenya rebuild resilience amidst an eco-cultural crisis, published in February of this year, a few weeks before the current global pandemic takes its cripplingly hold, writes that: “in the global North, it has become more common to declare that indigenous peoples hold the solutions to the climate crisis. Such rhetoric risks being only lip-service if solutions do not recognize and resource indigenous-led work to repair damage to indigenous cultures, commitment to an indigenous resurgence and the full integration of wisdom of these indigenous values in projects that seek solutions. After decades of shame, [violent] suppression and devaluation, much indigenous knowledge held by groups like the Tharaka [in Kenya] has been forgotten, hidden or impaired. Tharaka women [have] often commented that it seemed like “everything was going to disappear.” Facing this eco-cultural crisis, remembering, and restoring indigenous women’s knowledge and practices, grounded in a paradigm of respect and collaboration with the Earth, emerges as the most salient pathway to recovery and restoration.  Professor Gloria Emeagwali adds sharp clarity to this notion when she argues that, I must quote in its totality: “Throughout Africa, in spite of ongoing colonization and the continuing effects of globalization, there are people, particularly in rural communities, who still associate their existence to, and with, the land, and with their immediate socio-physical environments and surroundings. Land has been a source of Indigenous identity for Africans, in that through associations with the land, local cultures, spiritualities, politics, economics, and the relations of society to Nature are defined. There are knowledges associated with the land that continue to guide everyday existence. People continue to negotiate identities, cultures, and spiritualities with particular understandings of the place of the human in their environments. These phenomena constitute important dimensions of the knowledgebase, and such knowledge also informs everyday existence. African indigeneity must be read as both a process and a form of identity. It is an identity that defines who a people are at a particular point in time. But it is also a recognition that such identities are in a continual process of existence.   The lesson here is that a peoples’ indigeneity and indigenousness is not simply taken away from them simply because they encounter others on their homeland [or beyond]. The Eurocentric constructions of the Indigenous as primitive, culture-based, and static is a ploy to privilege European identity, and should be distinguished from what the people claim and assert of their own indigeneity and indigenousness. The latter is about the affirmation of self, community, history, culture, tradition, heritage, and ancestry.   Eurocentric constructions are about establishing cultures of hierarchies as a way to accord privilege and power. This is how racism worked and continues to work.  Today, AWNP’s Tasneem Siddiqui [@DrT_Siddiqui] is in conversation with activist and thinker, Wangũi wa Kamonji [@_fromtheroots].  They explore the contours and practice of indigenous knowledge and ancient technologies as that inform a decolonization that is simultaneously in resistance &amp; restoration.   Through research, dance, storytelling and facilitating diverse public spaces for critical consciousness and transformation, Wangũi wa Kamonji is retrieving and restoring indigenous Afrikan lifeways and practices. [Also see: @afrikahai_]  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/859811335</guid><pubDate>Fri, 17 Jul 2020 16:31:54 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536610/859811335_africaworldnowproject_wangui_wa_kamonji_explores_african_indigenous_knowledge_for_restoration_resilience.mp3" length="117489354" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Wangũi wa Kamonji in her article, Women in Kenya rebuild resilience amidst an eco-cultural crisis, published in February of this year, a few weeks before the current global pandemic takes its cripplingly hold, writes that: “in the global North, it has...</itunes:subtitle><itunes:summary><![CDATA[Wangũi wa Kamonji in her article, Women in Kenya rebuild resilience amidst an eco-cultural crisis, published in February of this year, a few weeks before the current global pandemic takes its cripplingly hold, writes that: “in the global North, it has become more common to declare that indigenous peoples hold the solutions to the climate crisis. Such rhetoric risks being only lip-service if solutions do not recognize and resource indigenous-led work to repair damage to indigenous cultures, commitment to an indigenous resurgence and the full integration of wisdom of these indigenous values in projects that seek solutions. After decades of shame, [violent] suppression and devaluation, much indigenous knowledge held by groups like the Tharaka [in Kenya] has been forgotten, hidden or impaired. Tharaka women [have] often commented that it seemed like “everything was going to disappear.” Facing this eco-cultural crisis, remembering, and restoring indigenous women’s knowledge and practices, grounded in a paradigm of respect and collaboration with the Earth, emerges as the most salient pathway to recovery and restoration.  Professor Gloria Emeagwali adds sharp clarity to this notion when she argues that, I must quote in its totality: “Throughout Africa, in spite of ongoing colonization and the continuing effects of globalization, there are people, particularly in rural communities, who still associate their existence to, and with, the land, and with their immediate socio-physical environments and surroundings. Land has been a source of Indigenous identity for Africans, in that through associations with the land, local cultures, spiritualities, politics, economics, and the relations of society to Nature are defined. There are knowledges associated with the land that continue to guide everyday existence. People continue to negotiate identities, cultures, and spiritualities with particular understandings of the place of the human in their environments. These phenomena constitute important dimensions of the knowledgebase, and such knowledge also informs everyday existence. African indigeneity must be read as both a process and a form of identity. It is an identity that defines who a people are at a particular point in time. But it is also a recognition that such identities are in a continual process of existence.   The lesson here is that a peoples’ indigeneity and indigenousness is not simply taken away from them simply because they encounter others on their homeland [or beyond]. The Eurocentric constructions of the Indigenous as primitive, culture-based, and static is a ploy to privilege European identity, and should be distinguished from what the people claim and assert of their own indigeneity and indigenousness. The latter is about the affirmation of self, community, history, culture, tradition, heritage, and ancestry.   Eurocentric constructions are about establishing cultures of hierarchies as a way to accord privilege and power. This is how racism worked and continues to work.  Today, AWNP’s Tasneem Siddiqui [@DrT_Siddiqui] is in conversation with activist and thinker, Wangũi wa Kamonji [@_fromtheroots].  They explore the contours and practice of indigenous knowledge and ancient technologies as that inform a decolonization that is simultaneously in resistance &amp; restoration.   Through research, dance, storytelling and facilitating diverse public spaces for critical consciousness and transformation, Wangũi wa Kamonji is retrieving and restoring indigenous Afrikan lifeways and practices. [Also see: @afrikahai_]  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>4896</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c135c70e2650861b1832e60da9115a08.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pan-Africanism &amp; Black Lives Matter</title><link>https://www.spreaker.com/episode/pan-africanism-black-lives-matter--57536609</link><description><![CDATA[[Image: Claudia Jones Paul Robeson Amy A Garvey with friends in London England, Source: Source Pan African News Wire]  W.E.B. Du Bois (1933) in, Pan-Africa and new racial philosophy, presents his early articulations of Pan Africanism as “the industrial and spiritual emancipation of the Negro people” wherever they are in the world.  George Padmore (1955) in, Pan Africanism or Communism, asserts that “the idea of Pan Africanism first arose as a manifestation of fraternal solidarity among Africans and peoples of African descent" (95).   I have explored in, Pan-Africanism in the United States: Identity and Belonging, why Pan-African discourse is not a dominant expression in African diasporic resistance in the U.S. today. This is not to say a Pan-African discourse is not present at all, but when situated in the historical and intellectual genealogy of African decedent experiences in the U.S., it is marginal at best.    Even with this contextualization, the marginalization of Africana women in the formation and evolution of Pan African thought and practice is important to center.   This disarticulation has distorted the historical narrative of radical and Pan African thought of the fact that in “early coverage of the 1900 Pan-African Congress reveals delegates, “all eminent in their sphere” who represented the United States, Canada, Ethiopia, Haiti, Liberia, Sierra Leone, the then Gold Coast, most of the islands of the then British West Indies included Miss Anna Jones (Kansas), and Mrs. Annie Cooper (Anna Julia Cooper, Washington, D.C.) among others (see Adi &amp; Sherwood 2003, for listings).   Mabel Dove Danquah attended the 2nd Pan African Congress. Her husband Joseph Boakye Danquah, himself a major pan-Africanist was one of the African students that Amy Ashwood Garvey nurtured in the West African Students Union in London (Davies, 2014: 80).   Adelaide Casely Hayford, who married the pan-Africanist J.E. Casely Hayford in 1903 and as a pan-Africanist herself, briefly held the position of lady president of the UNIA branch in Freetown, Sierra Leone. She spent two years in the U.S. studying girls schools, became an associate of U.S. women like Nannie Burroughs, and would later develop her own school for girls. In 1927 she attended the fourth Pan-African Congress in New York (Davies, 2014: 80).  Today, we explore the current rebellion through a Pan African lens with Africans Rising for Justice, Peace and Dignity.    Africans Rising is a Pan-African movement of people and organizations.   Next, you will hear, in order, of speaking: Coumba Toure, co-coordinator of Africans Rising for Justice, Peace and Dignity; Hakima Abbas, executive co-director of the Association for Women's Rights in Development (AWID); M. Adams, community organizer and co-executive director of Freedom Inc; Taalib Saber, Pan Africanist, filmmaker and principal attorney at The Saber Firm, LLC, where he practices Education and Special Education Law, Civil Rights, and Personal Injury Law; Dimah Mahmoud, co founder of the Nubia Initiative, a humanist, activist, and passionate change-maker; Gacheke Gachihi, Coordinator, Mathare Social Justice Center and member, Social Justice Centres Working Group in Nairobi, Kenya; and Yoel Haile, Criminal Justice Program Manager with the ACLU of Northern California.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/851053765</guid><pubDate>Thu, 02 Jul 2020 19:15:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536609/851053765_africaworldnowproject_africans_rising_in_solidarity_w_black_lives_matter_through_a_pan_african_lens.mp3" length="107409357" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Image: Claudia Jones Paul Robeson Amy A Garvey with friends in London England, Source: Source Pan African News Wire]  W.E.B. Du Bois (1933) in, Pan-Africa and new racial philosophy, presents his early articulations of Pan Africanism as “the...</itunes:subtitle><itunes:summary><![CDATA[[Image: Claudia Jones Paul Robeson Amy A Garvey with friends in London England, Source: Source Pan African News Wire]  W.E.B. Du Bois (1933) in, Pan-Africa and new racial philosophy, presents his early articulations of Pan Africanism as “the industrial and spiritual emancipation of the Negro people” wherever they are in the world.  George Padmore (1955) in, Pan Africanism or Communism, asserts that “the idea of Pan Africanism first arose as a manifestation of fraternal solidarity among Africans and peoples of African descent" (95).   I have explored in, Pan-Africanism in the United States: Identity and Belonging, why Pan-African discourse is not a dominant expression in African diasporic resistance in the U.S. today. This is not to say a Pan-African discourse is not present at all, but when situated in the historical and intellectual genealogy of African decedent experiences in the U.S., it is marginal at best.    Even with this contextualization, the marginalization of Africana women in the formation and evolution of Pan African thought and practice is important to center.   This disarticulation has distorted the historical narrative of radical and Pan African thought of the fact that in “early coverage of the 1900 Pan-African Congress reveals delegates, “all eminent in their sphere” who represented the United States, Canada, Ethiopia, Haiti, Liberia, Sierra Leone, the then Gold Coast, most of the islands of the then British West Indies included Miss Anna Jones (Kansas), and Mrs. Annie Cooper (Anna Julia Cooper, Washington, D.C.) among others (see Adi &amp; Sherwood 2003, for listings).   Mabel Dove Danquah attended the 2nd Pan African Congress. Her husband Joseph Boakye Danquah, himself a major pan-Africanist was one of the African students that Amy Ashwood Garvey nurtured in the West African Students Union in London (Davies, 2014: 80).   Adelaide Casely Hayford, who married the pan-Africanist J.E. Casely Hayford in 1903 and as a pan-Africanist herself, briefly held the position of lady president of the UNIA branch in Freetown, Sierra Leone. She spent two years in the U.S. studying girls schools, became an associate of U.S. women like Nannie Burroughs, and would later develop her own school for girls. In 1927 she attended the fourth Pan-African Congress in New York (Davies, 2014: 80).  Today, we explore the current rebellion through a Pan African lens with Africans Rising for Justice, Peace and Dignity.    Africans Rising is a Pan-African movement of people and organizations.   Next, you will hear, in order, of speaking: Coumba Toure, co-coordinator of Africans Rising for Justice, Peace and Dignity; Hakima Abbas, executive co-director of the Association for Women's Rights in Development (AWID); M. Adams, community organizer and co-executive director of Freedom Inc; Taalib Saber, Pan Africanist, filmmaker and principal attorney at The Saber Firm, LLC, where he practices Education and Special Education Law, Civil Rights, and Personal Injury Law; Dimah Mahmoud, co founder of the Nubia Initiative, a humanist, activist, and passionate change-maker; Gacheke Gachihi, Coordinator, Mathare Social Justice Center and member, Social Justice Centres Working Group in Nairobi, Kenya; and Yoel Haile, Criminal Justice Program Manager with the ACLU of Northern California.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                Enjoy the program!]]></itunes:summary><itunes:duration>4476</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3e5e2799dfb11a8d29936d10f00526a6.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Maroons w/ Haile Gerima &amp; Akinyele Umjoa; the “Black church” w/ Torin Alexander</title><link>https://www.spreaker.com/episode/maroons-w-haile-gerima-akinyele-umjoa-the-black-church-w-torin-alexander--57536618</link><description><![CDATA[[Note: Produced and aired in 2017]  For more than four centuries, the communities formed by such escaped enslaved peoples dotted the fringes of plantations in the Americas, from Brazil to southeastern United States, from Peru to the American Southwest. Known variously as quilombos, mocambos, or mambeses, these new societies ranged from tiny bands that survived less than a year to powerful states encompassing thousands of members that survived for generations and even centuries. Their descendants still form semi-independent enclaves in several parts of the hemisphere -for example, in Suriname, French Guiana, Jamaica, Colombia and Belize.   For generations, historians believed that even the most remarkable of maroon settlements in the North America did not rival the achievements of maroon communities in South and Central America as well as the Caribbean.   Nevertheless, according to a number of scholars such as Cedric Robinson, Gerald Mullin as well as Herbert Aptheker evidence of the existence of at least fifty such communities in various places and at various times, from 1672 to 1864, has been found.   Taken further back, Herbert Aptheker’s work shows us that the 1st maroon communities pre-dated Jamestown settlements by 82 years.  They were slave insurrectionists from abortive Spanish colonizing efforts in North and South Carolina.    With this……We will listen to part of a discussion between famed independent filmmaker, activist, scholar Haile Gerima and Dr. Akinyele Umjoa where they discussed maroons and Dr. Umjoa’s book, We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement…  Haile Gerima is an independent filmmaker and professor of film at Howard University in Washington, D.C. Born and raised in Ethiopia, Gerima immigrated to the United States in 1967. After the award-winning Ashes &amp; Embers (1982) and the documentaries Wilmington 10—U.S.A 10,000 (1978) and After Winter: Sterling Brown (1985), Gerima filmed his epic, Sankofa (1993).   Gerima continues to distribute and promote his own films, including his most recent, Teza, which won the Jury and Best Screenplay awards at the Venice Film Festival in 2008. He also lectures and conducts workshops in alternative screenwriting and directing both within the U.S. and internationally.  Dr. Akinyele Umjoa is a scholar-activist, who currently serves as the Chair of the Department of African-American Studies at Georgia State University (GSU). Dr. Umoja’s writing has been featured in scholarly publications such as The Journal of Black Studies, Black Scholar, Radical History Review and Socialism and Democracy. And a number of edited volumes. He is also author of We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement.  We then turn our attention to the theory and practice of the Black church.    I sat down with Dr. Torin Alexander, where we explored the deep epistemological and ontological underpinnings of the black church.  Paying attention to the differentiation of the Black church as an institutional-physical space and incubator of liberatory practice.   Dr. Alexander is a scholar of African American religion and religious experience.  His interdisciplinary research and teaching are influenced by phenomenology, critical theories on race and gender, and post-colonial/post-structuralist studies.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!        Enjoy the program….]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/841297081</guid><pubDate>Tue, 16 Jun 2020 17:19:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536618/841297081_africaworldnowproject_maroons_w_haile_gerima_akinyele_umjoa_the_black_church_w_torin_alexander.mp3" length="56539454" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Note: Produced and aired in 2017]  For more than four centuries, the communities formed by such escaped enslaved peoples dotted the fringes of plantations in the Americas, from Brazil to southeastern United States, from Peru to the American...</itunes:subtitle><itunes:summary><![CDATA[[Note: Produced and aired in 2017]  For more than four centuries, the communities formed by such escaped enslaved peoples dotted the fringes of plantations in the Americas, from Brazil to southeastern United States, from Peru to the American Southwest. Known variously as quilombos, mocambos, or mambeses, these new societies ranged from tiny bands that survived less than a year to powerful states encompassing thousands of members that survived for generations and even centuries. Their descendants still form semi-independent enclaves in several parts of the hemisphere -for example, in Suriname, French Guiana, Jamaica, Colombia and Belize.   For generations, historians believed that even the most remarkable of maroon settlements in the North America did not rival the achievements of maroon communities in South and Central America as well as the Caribbean.   Nevertheless, according to a number of scholars such as Cedric Robinson, Gerald Mullin as well as Herbert Aptheker evidence of the existence of at least fifty such communities in various places and at various times, from 1672 to 1864, has been found.   Taken further back, Herbert Aptheker’s work shows us that the 1st maroon communities pre-dated Jamestown settlements by 82 years.  They were slave insurrectionists from abortive Spanish colonizing efforts in North and South Carolina.    With this……We will listen to part of a discussion between famed independent filmmaker, activist, scholar Haile Gerima and Dr. Akinyele Umjoa where they discussed maroons and Dr. Umjoa’s book, We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement…  Haile Gerima is an independent filmmaker and professor of film at Howard University in Washington, D.C. Born and raised in Ethiopia, Gerima immigrated to the United States in 1967. After the award-winning Ashes &amp; Embers (1982) and the documentaries Wilmington 10—U.S.A 10,000 (1978) and After Winter: Sterling Brown (1985), Gerima filmed his epic, Sankofa (1993).   Gerima continues to distribute and promote his own films, including his most recent, Teza, which won the Jury and Best Screenplay awards at the Venice Film Festival in 2008. He also lectures and conducts workshops in alternative screenwriting and directing both within the U.S. and internationally.  Dr. Akinyele Umjoa is a scholar-activist, who currently serves as the Chair of the Department of African-American Studies at Georgia State University (GSU). Dr. Umoja’s writing has been featured in scholarly publications such as The Journal of Black Studies, Black Scholar, Radical History Review and Socialism and Democracy. And a number of edited volumes. He is also author of We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement.  We then turn our attention to the theory and practice of the Black church.    I sat down with Dr. Torin Alexander, where we explored the deep epistemological and ontological underpinnings of the black church.  Paying attention to the differentiation of the Black church as an institutional-physical space and incubator of liberatory practice.   Dr. Alexander is a scholar of African American religion and religious experience.  His interdisciplinary research and teaching are influenced by phenomenology, critical theories on race and gender, and post-colonial/post-structuralist studies.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!        Enjoy the program….]]></itunes:summary><itunes:duration>3534</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/90e2e665a02e9cd2decc1d1aeb4d1031.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>in memoriam: materializing race w/ Charles W. Mills</title><link>https://www.spreaker.com/episode/in-memoriam-materializing-race-w-charles-w-mills--57536561</link><description><![CDATA[We are currently living in an age where poverty and disease are big business.  In a world where race and class continues to produce and reproduce ways of interacting.    This process has found ways to attach itself to our very construction of individual and group realities, therefore entrenching conscious and unconscious acts of racism as being natural and/or universal occurrences.    We live in a world where racial diversity is understood as ideological diversity…a constructed reality where the ascription of power is imposed on old ideas of identity and re/incorporated in new forms of marginalization.  This holds true, despite any claim of post-this-or-post-that…that is made by dominant discourses.  W.E.B. Du Bois wrote in 1903 in Souls of Black Folk that:   “THE PROBLEM of the twentieth century is the problem of the colorline..."  Today, in the 21st Century, we are still confronted with this color line, which is exacerbated by a symbiotic relationship with the drive to secure material wealth at rates that often rival the height of the age of imperialism, where the total control of Africa as well as other resource rich lands were dominant behavioral expressions in geopolitics.  Prophetically, in his later writings, as W.E.B Du Bois is known to do, expands or situates his conceptualization of the color line into being intimately linked with class formations.     In the Preface of the 1953 Edition of the Souls of Black Du Bois argues that:   “I still think today as yesterday that the color line is a great problem of this century. But today I see more clearly than yesterday that back of the problem of race and color, lies a greater problem which both obscures and implements it: and that is the fact that so many civilized persons are willing to live in comfort even if the price of this is poverty, ignorance, and disease of the majority of their fellowmen; that to maintain this privilege men have waged war until today war tends to become universal and continuous, and the excuse for this war continues largely to be color and race.”  Often ignored by the sympathetic democratic rhetoric of liberals, are the racialized consequences of massive poverty and cultural displacement integral to the globalizing project of democratization (a euphemism for the unbridled proliferation of capitalism).     Within this environment, the meanings of race are constantly re-configuring itself as various forms of exclusion built upon the consequences of enslavement, colonialism, and imperialism are perpetuated and refined.    Today:  We will dive deeper into understanding race.  What we will hear next is Charles W. Mills describe how race was materialized with the advent of modernity. He argues that capitalism is racialized, and white supremacy was interwoven within it from its origins.   Charles W. Mills is a Caribbean philosopher from Jamaica. He is known for his work in social and political philosophy, particularly in oppositional political theory as centered on class, gender, and race.    He was Distinguished Professor of Philosophy at the City University of New York’s Graduate Center. He is the author of numerous books on race and political theory, including The Racial Contract (1997), Blackness Visible: Essays on Philosophy and Race (1998), and Black Rights/White Wrongs: The Critique of Racial Liberalism (2017).   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Enjoy the program  Leith Mullings, Race and Globalization (2004); Clarence Lusane, Race in the Global Era: African Americans at the Millennium (1997)  https://sdonline.org/issue/33/du-bois-and-question-color-line-race-and-class-age-globalization]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/838333642</guid><pubDate>Thu, 11 Jun 2020 16:32:59 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536561/838333642_africaworldnowproject_materializing_race_w_dr_charles_w_mills.mp3" length="78983182" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>We are currently living in an age where poverty and disease are big business.  In a world where race and class continues to produce and reproduce ways of interacting.    This process has found ways to attach itself to our very construction of...</itunes:subtitle><itunes:summary><![CDATA[We are currently living in an age where poverty and disease are big business.  In a world where race and class continues to produce and reproduce ways of interacting.    This process has found ways to attach itself to our very construction of individual and group realities, therefore entrenching conscious and unconscious acts of racism as being natural and/or universal occurrences.    We live in a world where racial diversity is understood as ideological diversity…a constructed reality where the ascription of power is imposed on old ideas of identity and re/incorporated in new forms of marginalization.  This holds true, despite any claim of post-this-or-post-that…that is made by dominant discourses.  W.E.B. Du Bois wrote in 1903 in Souls of Black Folk that:   “THE PROBLEM of the twentieth century is the problem of the colorline..."  Today, in the 21st Century, we are still confronted with this color line, which is exacerbated by a symbiotic relationship with the drive to secure material wealth at rates that often rival the height of the age of imperialism, where the total control of Africa as well as other resource rich lands were dominant behavioral expressions in geopolitics.  Prophetically, in his later writings, as W.E.B Du Bois is known to do, expands or situates his conceptualization of the color line into being intimately linked with class formations.     In the Preface of the 1953 Edition of the Souls of Black Du Bois argues that:   “I still think today as yesterday that the color line is a great problem of this century. But today I see more clearly than yesterday that back of the problem of race and color, lies a greater problem which both obscures and implements it: and that is the fact that so many civilized persons are willing to live in comfort even if the price of this is poverty, ignorance, and disease of the majority of their fellowmen; that to maintain this privilege men have waged war until today war tends to become universal and continuous, and the excuse for this war continues largely to be color and race.”  Often ignored by the sympathetic democratic rhetoric of liberals, are the racialized consequences of massive poverty and cultural displacement integral to the globalizing project of democratization (a euphemism for the unbridled proliferation of capitalism).     Within this environment, the meanings of race are constantly re-configuring itself as various forms of exclusion built upon the consequences of enslavement, colonialism, and imperialism are perpetuated and refined.    Today:  We will dive deeper into understanding race.  What we will hear next is Charles W. Mills describe how race was materialized with the advent of modernity. He argues that capitalism is racialized, and white supremacy was interwoven within it from its origins.   Charles W. Mills is a Caribbean philosopher from Jamaica. He is known for his work in social and political philosophy, particularly in oppositional political theory as centered on class, gender, and race.    He was Distinguished Professor of Philosophy at the City University of New York’s Graduate Center. He is the author of numerous books on race and political theory, including The Racial Contract (1997), Blackness Visible: Essays on Philosophy and Race (1998), and Black Rights/White Wrongs: The Critique of Racial Liberalism (2017).   Our show was produced today in solidarity with the native/indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana; Ayiti; and other places who are fighting for the protection of our land for the benefit of all people.  Enjoy the program  Leith Mullings, Race and Globalization (2004); Clarence Lusane, Race in the Global Era: African Americans at the Millennium (1997)  https://sdonline.org/issue/33/du-bois-and-question-color-line-race-and-class-age-globalization]]></itunes:summary><itunes:duration>3291</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e6836c0114d0dba704130c6e90ea5314.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Praxis of Decolonization &amp; the Reclamation of Land &amp; Dignity w/ Yousuf Al-Bulushi &amp; Charo Mina Rojas</title><link>https://www.spreaker.com/episode/praxis-of-decolonization-the-reclamation-of-land-dignity-w-yousuf-al-bulushi-charo-mina-rojas--57536566</link><description><![CDATA[[Note: Produced and aired in 2017]   In the Wretched of the Earth, Fanon writes: “Decolonization never goes unnoticed […] it infuses a new rhythm, specific to a new generation of men, with a new language and a new humanity...” (Fanon 1961:2)  However, the process of decolonization has yet to reach full expression. The praxis of decolonization, the promise of a radical humanism, a new relation of being in the world, remains severely arrested.   If decolonization was an intentional and direct response to colonialism, decolonization failed in uprooting the colonial repressive systems…on mass scale.   For Fanon, “the colonial world is a compartmentialized world […] a world divided in two. The dividing line, the border…” An idea Du Bois names as the color line, the poverty line…a siphoning of the world’s resources into the hands of a few, safeguarded and securitized by barracks, the police station, drones, the banks, multinational corporations, private interests and capital.   In the past twenty years, throughout the Africana world as well as the global south, burgeoning social movements constituting what Sylvia Wynter describes as “the vast majority of peoples who inhabit the favela/shanty town’ of the globe and their jobless archipelagos…at the national level, Baldwin’s ‘captive population’ in the urban inner cities, (and on the Native Reservations of the United States),” have reinvigorated and expanded the arena and language of grassroots politics and political action (Wynter, No Humans Involved: 60).   We see this, in particular with the youth movements across Africa and more clearly with the “Black First, Land First” which invokes the Fanon postulation that: “For a colonized people the most essential value, because it’s the most concrete, is first and foremost the land: the land which will bring them bread and, above all, dignity” (Fanon 1961: 44).   Today, we will deeply engage with the language and praxis of decolonization through one of the most important land and dignity movements in South Africa… Abahlali baseMjondolo, also known as Durban Shack Dwellers’ Movement with Dr. Yousuf Al-Bulushi, an assistant of Professor of Peace Studies at Goucher College.   After this, we look at the the community of Buenaventura (along with communities in the Chocó region of Colombia) where a general strike was launched (May 16th)) demanding that the Colombian government meet the basic human rights to water, education, health, culture, land and freedom from racism and violence. The strike caused businesses to closed, road blocks were set up at several points along the main road and peaceful protestors chanted, sang, danced and banged cooking pots to call attention to the desperate situation.  According to a recent report from the Black Alliance for Peace, released on June 12, after many hours of dialogues and negotiations an agreement was reached in the early hours of Tuesday 6th June, bringing an end to a 22-day strike in Buenaventura, Colombia. The strike, in the mainly Afro-descendant and Indigenous city on Colombia’s Pacific Coast was an inspirational reminder of how collective, local level and “people-centered” human rights  processes can challenge economic powers and neoliberal politics (Baraka, 2013)[1].  We will hear a report on what happened and prospects of this agreement from Afro Colombian human rights activist Charo Mina Rojas of Black Communities Process in Colombia-International Working Group (PCN); and Afro Colombian Solidarity Network. Enjoy the rest of program.  Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people. Enjoy the program.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/837966319</guid><pubDate>Thu, 11 Jun 2020 02:43:04 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536566/837966319_africaworldnowproject_language_praxis_of_decolonization_through_the_reclamation_of_land_dignity.mp3" length="60050352" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Note: Produced and aired in 2017]   In the Wretched of the Earth, Fanon writes: “Decolonization never goes unnoticed […] it infuses a new rhythm, specific to a new generation of men, with a new language and a new humanity...” (Fanon 1961:2)  However,...</itunes:subtitle><itunes:summary><![CDATA[[Note: Produced and aired in 2017]   In the Wretched of the Earth, Fanon writes: “Decolonization never goes unnoticed […] it infuses a new rhythm, specific to a new generation of men, with a new language and a new humanity...” (Fanon 1961:2)  However, the process of decolonization has yet to reach full expression. The praxis of decolonization, the promise of a radical humanism, a new relation of being in the world, remains severely arrested.   If decolonization was an intentional and direct response to colonialism, decolonization failed in uprooting the colonial repressive systems…on mass scale.   For Fanon, “the colonial world is a compartmentialized world […] a world divided in two. The dividing line, the border…” An idea Du Bois names as the color line, the poverty line…a siphoning of the world’s resources into the hands of a few, safeguarded and securitized by barracks, the police station, drones, the banks, multinational corporations, private interests and capital.   In the past twenty years, throughout the Africana world as well as the global south, burgeoning social movements constituting what Sylvia Wynter describes as “the vast majority of peoples who inhabit the favela/shanty town’ of the globe and their jobless archipelagos…at the national level, Baldwin’s ‘captive population’ in the urban inner cities, (and on the Native Reservations of the United States),” have reinvigorated and expanded the arena and language of grassroots politics and political action (Wynter, No Humans Involved: 60).   We see this, in particular with the youth movements across Africa and more clearly with the “Black First, Land First” which invokes the Fanon postulation that: “For a colonized people the most essential value, because it’s the most concrete, is first and foremost the land: the land which will bring them bread and, above all, dignity” (Fanon 1961: 44).   Today, we will deeply engage with the language and praxis of decolonization through one of the most important land and dignity movements in South Africa… Abahlali baseMjondolo, also known as Durban Shack Dwellers’ Movement with Dr. Yousuf Al-Bulushi, an assistant of Professor of Peace Studies at Goucher College.   After this, we look at the the community of Buenaventura (along with communities in the Chocó region of Colombia) where a general strike was launched (May 16th)) demanding that the Colombian government meet the basic human rights to water, education, health, culture, land and freedom from racism and violence. The strike caused businesses to closed, road blocks were set up at several points along the main road and peaceful protestors chanted, sang, danced and banged cooking pots to call attention to the desperate situation.  According to a recent report from the Black Alliance for Peace, released on June 12, after many hours of dialogues and negotiations an agreement was reached in the early hours of Tuesday 6th June, bringing an end to a 22-day strike in Buenaventura, Colombia. The strike, in the mainly Afro-descendant and Indigenous city on Colombia’s Pacific Coast was an inspirational reminder of how collective, local level and “people-centered” human rights  processes can challenge economic powers and neoliberal politics (Baraka, 2013)[1].  We will hear a report on what happened and prospects of this agreement from Afro Colombian human rights activist Charo Mina Rojas of Black Communities Process in Colombia-International Working Group (PCN); and Afro Colombian Solidarity Network. Enjoy the rest of program.  Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people. Enjoy the program.]]></itunes:summary><itunes:duration>3753</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3a27b889f7c68bc3ddbaa6ee2d13b42d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Land as a Fundamental Component in Black Liberation w/ Willie Jamaal Wright &amp; Tasneem Siddiqui</title><link>https://www.spreaker.com/episode/land-as-a-fundamental-component-in-black-liberation-w-willie-jamaal-wright-tasneem-siddiqui--57536619</link><description><![CDATA[[Note: This program was produced and aired in 2017]  The question of land as a fundamental aspect of Africana liberation movements is an often-neglected point of inquiry when exploring the long genealogy of Africana thought and behavior—radical or otherwise.  Nevertheless, it is indeed, ever-present. A reading of the large cache of demands, treaties, and platforms of various communities of Africana people and organizations provide the historical reality of this fact.    With this, a place that one can start, and move forward or backward is with, of course, Brother Malcolm. As his revolutionary praxis evolved, he once exclaimed that:  “Of all our studies, history is best qualified to reward our research. And when you see that you've got problems, all you have to do is examine the historic method used all over the world by others who have problems similar to yours. Once you see how they got theirs straight, then you know how you can get yours straight. There's been a revolution, a black revolution, going on in Africa. In Kenya, the Mau Mau were revolutionary; they were the ones who brought the word "Uhuru" to the fore. The Mau Mau, they were revolutionary, they believed in scorched earth, they knocked everything aside that got in their way, and their revolution was also based on land, a desire for land. In Algeria, the northern part of Africa, a revolution took place. The Algerians were revolutionists, they wanted land. France offered to let them be integrated into France. They told France, to hell with France, they wanted some land, not some France. And they engaged in a bloody battle.  So, I cite these various revolutions, brothers and sisters, to show you that you don't have a peaceful revolution. You don't have a turn-the-other-cheek revolution. There's no such thing as a nonviolent revolution. The only kind of revolution that is nonviolent is the Negro revolution. The only revolution in which the goal is loving your enemy is the Negro revolution. It is the only revolution in which the goal is a desegregated lunch counter, a desegregated theater, a desegregated park, and a desegregated public toilet; you can sit down next to the white folks -- on the toilet. That's no revolution. Revolution is based on land. Land is the basis for all independence. Land is the basis of freedom, justice, and equality...”   Brother Malcolm’s ideas are firmly situated in the long tradition of early radical activist and thinkers such as Detroit attorney Milton Henry, the 19th century movements of Benjamin Pap Singleton.  And, of course, the Communist Party’s Black Belt Nation Thesis, lest we forget the efforts of the Republic of New Afrika.   Together, these, and the many other efforts across the African world all center the question of land as being the fundamental component in black liberation movements. We see this reality in communities in South Africa, Ghana, Kenya, Colombia, Brazil…etc    Land is understood not in the limited capitalist sense of ownership but the transmission of communal practices of human stewardship as being primary care-takers of the planet.    Today, we will explore the question of land and African world liberation with Dr. Tasneem Siddiqui and Dr. Willie Jamaal Wright.   Dr. Siddiqui is Assistant Professor of History at Winston Salem State University and Dr. Wright is Assistant Professor of geography at Florida State University.        Our show was produced today in solidarity with the Native/Indigenous, African and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/837957265</guid><pubDate>Thu, 11 Jun 2020 02:20:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536619/837957265_africaworldnowproject_land_as_a_fundamental_component_in_black_liberation_movements.mp3" length="58666071" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Note: This program was produced and aired in 2017]  The question of land as a fundamental aspect of Africana liberation movements is an often-neglected point of inquiry when exploring the long genealogy of Africana thought and behavior—radical or...</itunes:subtitle><itunes:summary><![CDATA[[Note: This program was produced and aired in 2017]  The question of land as a fundamental aspect of Africana liberation movements is an often-neglected point of inquiry when exploring the long genealogy of Africana thought and behavior—radical or otherwise.  Nevertheless, it is indeed, ever-present. A reading of the large cache of demands, treaties, and platforms of various communities of Africana people and organizations provide the historical reality of this fact.    With this, a place that one can start, and move forward or backward is with, of course, Brother Malcolm. As his revolutionary praxis evolved, he once exclaimed that:  “Of all our studies, history is best qualified to reward our research. And when you see that you've got problems, all you have to do is examine the historic method used all over the world by others who have problems similar to yours. Once you see how they got theirs straight, then you know how you can get yours straight. There's been a revolution, a black revolution, going on in Africa. In Kenya, the Mau Mau were revolutionary; they were the ones who brought the word "Uhuru" to the fore. The Mau Mau, they were revolutionary, they believed in scorched earth, they knocked everything aside that got in their way, and their revolution was also based on land, a desire for land. In Algeria, the northern part of Africa, a revolution took place. The Algerians were revolutionists, they wanted land. France offered to let them be integrated into France. They told France, to hell with France, they wanted some land, not some France. And they engaged in a bloody battle.  So, I cite these various revolutions, brothers and sisters, to show you that you don't have a peaceful revolution. You don't have a turn-the-other-cheek revolution. There's no such thing as a nonviolent revolution. The only kind of revolution that is nonviolent is the Negro revolution. The only revolution in which the goal is loving your enemy is the Negro revolution. It is the only revolution in which the goal is a desegregated lunch counter, a desegregated theater, a desegregated park, and a desegregated public toilet; you can sit down next to the white folks -- on the toilet. That's no revolution. Revolution is based on land. Land is the basis for all independence. Land is the basis of freedom, justice, and equality...”   Brother Malcolm’s ideas are firmly situated in the long tradition of early radical activist and thinkers such as Detroit attorney Milton Henry, the 19th century movements of Benjamin Pap Singleton.  And, of course, the Communist Party’s Black Belt Nation Thesis, lest we forget the efforts of the Republic of New Afrika.   Together, these, and the many other efforts across the African world all center the question of land as being the fundamental component in black liberation movements. We see this reality in communities in South Africa, Ghana, Kenya, Colombia, Brazil…etc    Land is understood not in the limited capitalist sense of ownership but the transmission of communal practices of human stewardship as being primary care-takers of the planet.    Today, we will explore the question of land and African world liberation with Dr. Tasneem Siddiqui and Dr. Willie Jamaal Wright.   Dr. Siddiqui is Assistant Professor of History at Winston Salem State University and Dr. Wright is Assistant Professor of geography at Florida State University.        Our show was produced today in solidarity with the Native/Indigenous, African and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3667</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/fed5f9d41238a7d740d5f476d5eb5eba.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Postmodern Diversions Of Black Rebellion</title><link>https://www.spreaker.com/episode/postmodern-diversions-of-black-rebellion--57536617</link><description><![CDATA[We are witnessing a period that is trending towards unprecedented, but it is not without genealogy or tradition.    Those who seek to counter this rebellion promote narratives with increased use of violence that tries to narrow the righteous rage to suggest that folk are responding to one instance of violence.  They think that folk are rebelling against a video. They think folks must protest peacefully. The ‘they’ are those in positions of perceived power where thought and action are built upon racial capitalist logics that maintain and reinforce systems of dehumanization.  Folk are not responding to an instance of violence.  People are instinctively responding to the structural and historical realties of violence…  It is essential in this moment where European modernity is fracturing, for every critical thinking African and person of African descendant, globally, to grab hold of the fracture and pull with all your might.    Even more important, it is essential to gain clarity of objective and practice a sharpness of means. George Jackson wrote: “We find ourselves today forced into a reexamination of the whole nature of black revolutionary consciousness and its relative standing within a class society…”   Political education then becomes the call of the day. In this regard Fred Hampton provides a clear analysis of the role of political education in this reexamination [https://www.youtube.com/watch?v=Ffmg6i0lv_k].  Education—political education must be evident. And allow me to quickly point out that to be educated is to—read. The revolutionary importance of reading is key.   Therefore, our rebellious, ungovernable discourse must be rooted in a critical Human Rights consciousness, specifically a critical Africana human rights consciousness  It is here, the platform that guides the question, what next? can be built. From this CAHRC, we must engage in five activities: 1) seek to institutionalize this moment; 2) develop ideological refinement for clarity towards objective; 3) all efforts must be linked with internationalism—PanAfrican being organizational goals; 4) consolidate written &amp; nonwritten projects of black critique into a sustained counter discourse, that provides response and self-critique; and 5) root all of this in a critical Africana human rights consciousness, which is, in fact, a critique and expansion of human rights theory and practice, currently organized.          As we begin to move further into next phases, we must move, in the words of Kwame Ture, our unconscious to conscious organized response.   Above all, we must also keep in mind the tactics offered by Amilcar Cabral: 1) those engaged in struggle, should unflinchingly practice class suicide; &amp; 2) in spite of all fought for and gained: “Hide nothing from the masses of our people. Tell no lies…Claim no easy victories.”  It is in this historical genealogy we walk.  It is in this ancestral tradition we live.  It is here, George Jackson provides more clarity: “We must prove our predictions about the future with action.” And I will add within all expediency of black critique, as the future of our humanity rests on getting this right.      Next, you will hear a recent conversation I had with Dr. Daryl B Harris.   Daryl B. Harris is an associate professor and former chair of political science at Howard University. He is author of The Logic of Black Rebellions; Postmodernist Diversions in African American Thought; as various other chapters and articles.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                              Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/834871465</guid><pubDate>Fri, 05 Jun 2020 20:54:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536617/834871465_africaworldnowproject_postmodern_diversions_of_black_rebellion.mp3" length="110742669" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>We are witnessing a period that is trending towards unprecedented, but it is not without genealogy or tradition.    Those who seek to counter this rebellion promote narratives with increased use of violence that tries to narrow the righteous rage to...</itunes:subtitle><itunes:summary><![CDATA[We are witnessing a period that is trending towards unprecedented, but it is not without genealogy or tradition.    Those who seek to counter this rebellion promote narratives with increased use of violence that tries to narrow the righteous rage to suggest that folk are responding to one instance of violence.  They think that folk are rebelling against a video. They think folks must protest peacefully. The ‘they’ are those in positions of perceived power where thought and action are built upon racial capitalist logics that maintain and reinforce systems of dehumanization.  Folk are not responding to an instance of violence.  People are instinctively responding to the structural and historical realties of violence…  It is essential in this moment where European modernity is fracturing, for every critical thinking African and person of African descendant, globally, to grab hold of the fracture and pull with all your might.    Even more important, it is essential to gain clarity of objective and practice a sharpness of means. George Jackson wrote: “We find ourselves today forced into a reexamination of the whole nature of black revolutionary consciousness and its relative standing within a class society…”   Political education then becomes the call of the day. In this regard Fred Hampton provides a clear analysis of the role of political education in this reexamination [https://www.youtube.com/watch?v=Ffmg6i0lv_k].  Education—political education must be evident. And allow me to quickly point out that to be educated is to—read. The revolutionary importance of reading is key.   Therefore, our rebellious, ungovernable discourse must be rooted in a critical Human Rights consciousness, specifically a critical Africana human rights consciousness  It is here, the platform that guides the question, what next? can be built. From this CAHRC, we must engage in five activities: 1) seek to institutionalize this moment; 2) develop ideological refinement for clarity towards objective; 3) all efforts must be linked with internationalism—PanAfrican being organizational goals; 4) consolidate written &amp; nonwritten projects of black critique into a sustained counter discourse, that provides response and self-critique; and 5) root all of this in a critical Africana human rights consciousness, which is, in fact, a critique and expansion of human rights theory and practice, currently organized.          As we begin to move further into next phases, we must move, in the words of Kwame Ture, our unconscious to conscious organized response.   Above all, we must also keep in mind the tactics offered by Amilcar Cabral: 1) those engaged in struggle, should unflinchingly practice class suicide; &amp; 2) in spite of all fought for and gained: “Hide nothing from the masses of our people. Tell no lies…Claim no easy victories.”  It is in this historical genealogy we walk.  It is in this ancestral tradition we live.  It is here, George Jackson provides more clarity: “We must prove our predictions about the future with action.” And I will add within all expediency of black critique, as the future of our humanity rests on getting this right.      Next, you will hear a recent conversation I had with Dr. Daryl B Harris.   Daryl B. Harris is an associate professor and former chair of political science at Howard University. He is author of The Logic of Black Rebellions; Postmodernist Diversions in African American Thought; as various other chapters and articles.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                              Enjoy the program!]]></itunes:summary><itunes:duration>4614</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/61d1066e7d148fd46579d868c0097a78.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Reflections on Africa’s Deep Impact on Diasporic Cultural Production w/ Bro Ah</title><link>https://www.spreaker.com/episode/reflections-on-africa-s-deep-impact-on-diasporic-cultural-production-w-bro-ah--57536572</link><description><![CDATA[Note: This conversation with Brother Ah was the first program produced for AWNP Radio.  It aired as the inaugural program in 2016. Brother has joined the ancestors today (May 31 2020). We will need to hear him speak with us on a higher frequency.  He was, is and will continue to be.  -------------------------------------------------------------------------------------- I recently had the pleasure to sit down with one of our scribes…Bro. Ah…to Reflect upon Africa’s Deep Influence on Diasporic Cultural Production.  Robert Northern (aka Brother Ah) is the musical director of the World Music Ensemble and The Sounds of Awareness Ensemble. He specializes in Wind Instruments, African Drums, and Percussions.    Brother Ah constantly seeks to celebrate the emergence of a world culture, while retaining the distinct expressions of each cultural style in it, paying particular attention to African inflections.     Brother Ah extensive experience spans the musical field.  He was the musical director of “Sounds of Awareness”.  A musical collective that utilizes music, dance, poetry and the sounds of nature to inspire and raise individual levels of consciousness.  The group also produces music for meditation, relaxation and healing.   He also founded The World Community School of Music in 1992 and offers instrumental and vocal music classes to students of all ages from.   As a lecturer and educator, he has taught at public and private schools in New York and Washington, DC, as well as Brown University in Rhode Island (9 years), Dartmouth College in New Hampshire (3 years), Talladega College (Alabama).  Brother Ah is a performer, educator, lecturer, composer and arranger both in Western and non-Western traditions.   He has composed and directed numerous extended works including “Ode to Creation”, The Forces of Nature” and “Tribute to the Ancestors”.    Brother Ah, as a French horniest, has played and recorded with musical greats including, but not limited to, Thelonius Monk, John Coltrane, Miles Davis, McCoy Tyner, Freddie Hubbard, Sun Ra, Dizzy Gillespie, Eric Dolphy, Max Roach, John Lewis, to name a few.    His classical performances include the New York Metropolitan Opera (stage band), Radio City Music Hall Orchestra; symphony orchestras in Vienna, Austria, West Germany and Broadway Theatre orchestras.    He studied at the Manhattan School of Music in New York City, the Vienna State Academy in Vienna, Austria, and he is a graduate of Howard University in Washington, DC.  This is Africa World Now Project…I am James Pope.   [Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]                        Enjoy the program…]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/831870178</guid><pubDate>Sun, 31 May 2020 22:44:24 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536572/831870178_africaworldnowproject_reflections_on_africas_deep_impact_on_diasporic_cultural_production_w_bro_ah.mp3" length="101898085" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Note: This conversation with Brother Ah was the first program produced for AWNP Radio.  It aired as the inaugural program in 2016. Brother has joined the ancestors today (May 31 2020). We will need to hear him speak with us on a higher frequency.  He...</itunes:subtitle><itunes:summary><![CDATA[Note: This conversation with Brother Ah was the first program produced for AWNP Radio.  It aired as the inaugural program in 2016. Brother has joined the ancestors today (May 31 2020). We will need to hear him speak with us on a higher frequency.  He was, is and will continue to be.  -------------------------------------------------------------------------------------- I recently had the pleasure to sit down with one of our scribes…Bro. Ah…to Reflect upon Africa’s Deep Influence on Diasporic Cultural Production.  Robert Northern (aka Brother Ah) is the musical director of the World Music Ensemble and The Sounds of Awareness Ensemble. He specializes in Wind Instruments, African Drums, and Percussions.    Brother Ah constantly seeks to celebrate the emergence of a world culture, while retaining the distinct expressions of each cultural style in it, paying particular attention to African inflections.     Brother Ah extensive experience spans the musical field.  He was the musical director of “Sounds of Awareness”.  A musical collective that utilizes music, dance, poetry and the sounds of nature to inspire and raise individual levels of consciousness.  The group also produces music for meditation, relaxation and healing.   He also founded The World Community School of Music in 1992 and offers instrumental and vocal music classes to students of all ages from.   As a lecturer and educator, he has taught at public and private schools in New York and Washington, DC, as well as Brown University in Rhode Island (9 years), Dartmouth College in New Hampshire (3 years), Talladega College (Alabama).  Brother Ah is a performer, educator, lecturer, composer and arranger both in Western and non-Western traditions.   He has composed and directed numerous extended works including “Ode to Creation”, The Forces of Nature” and “Tribute to the Ancestors”.    Brother Ah, as a French horniest, has played and recorded with musical greats including, but not limited to, Thelonius Monk, John Coltrane, Miles Davis, McCoy Tyner, Freddie Hubbard, Sun Ra, Dizzy Gillespie, Eric Dolphy, Max Roach, John Lewis, to name a few.    His classical performances include the New York Metropolitan Opera (stage band), Radio City Music Hall Orchestra; symphony orchestras in Vienna, Austria, West Germany and Broadway Theatre orchestras.    He studied at the Manhattan School of Music in New York City, the Vienna State Academy in Vienna, Austria, and he is a graduate of Howard University in Washington, DC.  This is Africa World Now Project…I am James Pope.   [Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]                        Enjoy the program…]]></itunes:summary><itunes:duration>4252</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/4e4a1934e87b72c7b29eafe866d80cde.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Relationship[s], Interaction[s] &amp; the practice of Love for Black Family Stability</title><link>https://www.spreaker.com/episode/relationship-s-interaction-s-the-practice-of-love-for-black-family-stability--57536630</link><description><![CDATA[Image: ODO NNYEW FIE KWAN, "Love never loses its way home"  Kahlil Gibran, writing in the 1921, The Prophet presents us with a serious meditation on love:   Gibran writes: “Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love” (The Prophet, 1921).  Our great ancestor, Toni Morrison writing Beloved in 1977, provides an even more clear meditation on love…  Morrison writes: “Love is or it ain’t. Thin love ain’t love at all” (Beloved, 1977).  Love, as a praxis, a concept and practice, requires serious deliberation, specifically, in the context of relationships, interactions, and black family stability.  As love is often the platform, or base, upon which family units are built.    It is also the platform upon which knowledge systems rooted in generative human progress and spirituality are built.   When broaching a conversation such as this, it spurs great, and varying debate on the fundamental meanings of love, relationships, and family.  Understandably so because they impact every aspect of our being.    Yet, a cursory study suggests that every philosophy of life, religion and/or spiritual system understand that love is defined as unconditional, as it is rooted in things seen and unseen. It is the root of all life—biological, spiritual, the life of the mind…and is essential to its proliferation and evolution.   The most important experiences we will have in our journey through this material reality are directly related to the relationships and interactions we create, nurture, and evolve.   Thus, the primary task in our efforts to create, nurture and evolve, is rooted in balancing our individual and collective philosophies of life. [a task that is really the fulcrum upon which relationship and/or interactions survive the various stressors within which they form].  This brings us to today’s conversation. I would like to be clear; it is not an attempt to provide definitive answers.  It is not a claim of right or wrong, promoting one perspective over another.     It is an attempt to disrupt normative assumptions about one of the most important aspects of our human existence: love, relationships, interactions, and marital stability, in our case the Black family.    Our program is not an attempt to intellectualize and disregard the emotional, psychological, spiritual, physical components of love, relationships, interactions, and stability.   It attempts to provide a platform that can provide help in understanding and balancing these, at times, destabilizing factors, molding them into lasting connections…in this world and beyond…  It is an attempt to help us find forever!   In this regard, we bring you a recent conversation I had with Dr. Antonius Skipper.     Antonius Skipper, PhD [LSU] is an Assistant Professor in the Department of Behavioral Sciences at Winston-Salem State University.   Dr. Skipper maintains an active research agenda that explores the social, medical, and familial experiences of African Americans. He qualitatively explores factors that contribute to the stability and resilience in African American families. He is widely published on issues such as, religion as a source of coping and resilience for older African Americans, religiosity and health, marital stability in strong African American couples, and generative fathering for Black men.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                              Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/824008222</guid><pubDate>Tue, 19 May 2020 20:30:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536630/824008222_africaworldnowproject_relationships_interactions_the_practice_of_love_for_black_family_stability.mp3" length="119225997" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Image: ODO NNYEW FIE KWAN, "Love never loses its way home"  Kahlil Gibran, writing in the 1921, The Prophet presents us with a serious meditation on love:   Gibran writes: “Love gives naught but itself and takes naught but from itself. Love possesses...</itunes:subtitle><itunes:summary><![CDATA[Image: ODO NNYEW FIE KWAN, "Love never loses its way home"  Kahlil Gibran, writing in the 1921, The Prophet presents us with a serious meditation on love:   Gibran writes: “Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love” (The Prophet, 1921).  Our great ancestor, Toni Morrison writing Beloved in 1977, provides an even more clear meditation on love…  Morrison writes: “Love is or it ain’t. Thin love ain’t love at all” (Beloved, 1977).  Love, as a praxis, a concept and practice, requires serious deliberation, specifically, in the context of relationships, interactions, and black family stability.  As love is often the platform, or base, upon which family units are built.    It is also the platform upon which knowledge systems rooted in generative human progress and spirituality are built.   When broaching a conversation such as this, it spurs great, and varying debate on the fundamental meanings of love, relationships, and family.  Understandably so because they impact every aspect of our being.    Yet, a cursory study suggests that every philosophy of life, religion and/or spiritual system understand that love is defined as unconditional, as it is rooted in things seen and unseen. It is the root of all life—biological, spiritual, the life of the mind…and is essential to its proliferation and evolution.   The most important experiences we will have in our journey through this material reality are directly related to the relationships and interactions we create, nurture, and evolve.   Thus, the primary task in our efforts to create, nurture and evolve, is rooted in balancing our individual and collective philosophies of life. [a task that is really the fulcrum upon which relationship and/or interactions survive the various stressors within which they form].  This brings us to today’s conversation. I would like to be clear; it is not an attempt to provide definitive answers.  It is not a claim of right or wrong, promoting one perspective over another.     It is an attempt to disrupt normative assumptions about one of the most important aspects of our human existence: love, relationships, interactions, and marital stability, in our case the Black family.    Our program is not an attempt to intellectualize and disregard the emotional, psychological, spiritual, physical components of love, relationships, interactions, and stability.   It attempts to provide a platform that can provide help in understanding and balancing these, at times, destabilizing factors, molding them into lasting connections…in this world and beyond…  It is an attempt to help us find forever!   In this regard, we bring you a recent conversation I had with Dr. Antonius Skipper.     Antonius Skipper, PhD [LSU] is an Assistant Professor in the Department of Behavioral Sciences at Winston-Salem State University.   Dr. Skipper maintains an active research agenda that explores the social, medical, and familial experiences of African Americans. He qualitatively explores factors that contribute to the stability and resilience in African American families. He is widely published on issues such as, religion as a source of coping and resilience for older African Americans, religiosity and health, marital stability in strong African American couples, and generative fathering for Black men.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                              Enjoy the program!]]></itunes:summary><itunes:duration>4968</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/533a950ffb40d961cefba3369c94023e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Gerald Horne on William Patterson &amp; the Globalization of the Freedom Struggle &amp; Libya</title><link>https://www.spreaker.com/episode/gerald-horne-on-william-patterson-the-globalization-of-the-freedom-struggle-libya--57536583</link><description><![CDATA[[Originally produced in 2017]  William Patterson, a leader of the Communist Party USA, was an eminent civil rights attorney who spearheaded defense of the Scottsboro Nine, Black youth in Alabama framed on phony rape charges in 1932.   Patterson was a radical visionary who understood that African world struggle for freedom has in essence a struggle for human rights. Not human rights as practiced and theorized from a racialized, elitist Westernized perspective, but from a holistic, communal position.    In this regard, Patterson, much like Sylvia Wynter, seeks to restore to our conception of human life the framework of a direction, a telos.     In the mid 1930's Patterson went to Cuba to set up the Cuban International Labor Defense and to organize support for those fighting the dictatorship of Batista.  In 1951, We Charge Genocide: the Crime of Government, a petition on behalf of African descended persons in the United States charging the U.S. government with the crime of genocide was published by the Civil Rights Congress and was presented to the United Nations General Assembly in Paris by Patterson and to the United Nations Secretariat in New York by Paul Robeson.   For this act, Patterson was charged with contempt of Congress because he refused to divulge the names of contributors to the Civil Rights Congress and its bail fund as well as the names of the organizations to which he belonged. Patterson served ninety days in the Federal House of Detention in New York and in the Federal Penitentiary at Danbury, Connecticut on contempt charges in 1954-55.  In May of 1969, he joined the defense team of attorneys for Huey P. Newton of the Black Panther Party. He served as a trustee of the Angela Davis Legal Defense Fund and of the National Legal Defense fund.  Taking a moment to impress upon you the deep visionary perspective and impact of the We Charge Genocide petition, on preparing and submitting, Patterson stated: “To me, it seemed clear that the Charter and Conventions of the UN had to be made the property of Black America…It could be made the instrumentality through which the ‘Negro Question’ could be lifted to its highest dimension.”  Today, we will listen to Gerald Horne reflect on the life and work of William Patterson, through a discuss of his book, which was published by University of Illinois Press and released Oct 2013, titled Black Revolutionary: William Patterson and the Globalization of the African American Freedom Struggle.   Gerald Horne is the John and Rebecca Moores Professor of History at the University of Houston.   After Dr. Horne, we turn our attention to the situation and conditions of African Migrants in Libya.  Joining us for this discussion is Mwiza Munthali, executive producer, human rights activist, and international journalist who recently caught up with Nunu Kidane.   Ms. Nunu Kidane is the Director of Priority Africa Network and editor of AfricaMoves: A Pan African Migration Platform which hosts regular consultations on migration policy around Africa and the diaspora. Ms. Kidane is founder and current steering committee member of the Pan African Network in Defense of Migrants’ Rights (PANiDMR) and the Black Immigration Network (BIN). In 2012, Nunu Kidane received award from the White House as "Champion of Change" for work with African diaspora communities.  Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/813703612</guid><pubDate>Tue, 05 May 2020 00:31:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536583/813703612_africaworldnowproject_black_revolutionary_william_patterson_and_the_globalization_of_the_freedom_struggle_libya.mp3" length="58966166" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Originally produced in 2017]  William Patterson, a leader of the Communist Party USA, was an eminent civil rights attorney who spearheaded defense of the Scottsboro Nine, Black youth in Alabama framed on phony rape charges in 1932.   Patterson was a...</itunes:subtitle><itunes:summary><![CDATA[[Originally produced in 2017]  William Patterson, a leader of the Communist Party USA, was an eminent civil rights attorney who spearheaded defense of the Scottsboro Nine, Black youth in Alabama framed on phony rape charges in 1932.   Patterson was a radical visionary who understood that African world struggle for freedom has in essence a struggle for human rights. Not human rights as practiced and theorized from a racialized, elitist Westernized perspective, but from a holistic, communal position.    In this regard, Patterson, much like Sylvia Wynter, seeks to restore to our conception of human life the framework of a direction, a telos.     In the mid 1930's Patterson went to Cuba to set up the Cuban International Labor Defense and to organize support for those fighting the dictatorship of Batista.  In 1951, We Charge Genocide: the Crime of Government, a petition on behalf of African descended persons in the United States charging the U.S. government with the crime of genocide was published by the Civil Rights Congress and was presented to the United Nations General Assembly in Paris by Patterson and to the United Nations Secretariat in New York by Paul Robeson.   For this act, Patterson was charged with contempt of Congress because he refused to divulge the names of contributors to the Civil Rights Congress and its bail fund as well as the names of the organizations to which he belonged. Patterson served ninety days in the Federal House of Detention in New York and in the Federal Penitentiary at Danbury, Connecticut on contempt charges in 1954-55.  In May of 1969, he joined the defense team of attorneys for Huey P. Newton of the Black Panther Party. He served as a trustee of the Angela Davis Legal Defense Fund and of the National Legal Defense fund.  Taking a moment to impress upon you the deep visionary perspective and impact of the We Charge Genocide petition, on preparing and submitting, Patterson stated: “To me, it seemed clear that the Charter and Conventions of the UN had to be made the property of Black America…It could be made the instrumentality through which the ‘Negro Question’ could be lifted to its highest dimension.”  Today, we will listen to Gerald Horne reflect on the life and work of William Patterson, through a discuss of his book, which was published by University of Illinois Press and released Oct 2013, titled Black Revolutionary: William Patterson and the Globalization of the African American Freedom Struggle.   Gerald Horne is the John and Rebecca Moores Professor of History at the University of Houston.   After Dr. Horne, we turn our attention to the situation and conditions of African Migrants in Libya.  Joining us for this discussion is Mwiza Munthali, executive producer, human rights activist, and international journalist who recently caught up with Nunu Kidane.   Ms. Nunu Kidane is the Director of Priority Africa Network and editor of AfricaMoves: A Pan African Migration Platform which hosts regular consultations on migration policy around Africa and the diaspora. Ms. Kidane is founder and current steering committee member of the Pan African Network in Defense of Migrants’ Rights (PANiDMR) and the Black Immigration Network (BIN). In 2012, Nunu Kidane received award from the White House as "Champion of Change" for work with African diaspora communities.  Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>3686</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/774773c3f2c871eba2c65726211bc8b5.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>We are Worth Fighting For w/ Josh Myers</title><link>https://www.spreaker.com/episode/we-are-worth-fighting-for-w-josh-myers--57536620</link><description><![CDATA[I would like to be clear at the outset: the question of the survival of black colleges and universities is actually a very problematic inquiry…  It highlights the internalization of racialized ideological propensities, as this question is debated primarily by folk within the black community. The colonized ideological impulses that drive the philosophy of education as it relates to Africana peoples filter into and arrest the imagination of communities who attach to survivalist projects that suggest the only way out is to be cogs in a machine designed to overwork, underpay, and discard its human remains…  The ancient practices rooted in Africana peoples congregating in common space [whether forced or voluntarily] has produced much of the world most innovative thought and practices, that range across all disciplines.  In short, #HBCUsWork...  This is despite working within constrains that if one simply scratches the surface of explanations, are due to manufactured budget and other non-monetary constraints. This is all wrapped within another layer of insidious structures run by, quite frankly, a comprador class of managerial black elite [and want to be elite] who have been trained in the best traditions of plantation philosophical practices that arrest the radical imagination if its students and faculty who are invested in nurturing a critical consciousness...    If allowed the unfettered freedom to develop its most potent substance, the intellectual capital of some of the world’s most brilliant minds, that are fed by the river of genealogies that run through the ancestral and historical memories of its students—fragments of memories of Library of Alexandria, the temple complexes throughout Kemet and Nubia…  The questions posed by Du Bois that challenges black institutions delivered in various speeches from 1906, The Hampton Idea to his 1960, Whither Now and Why should serve as the frame through which we look, through which we will look today…  Black institutions must deal with questions around radical imagination, intellectual capital moving away from the fallacy of attainting access to the plantation capital that PWIs are built upon, HBCUs will never be players in this game...  HBCUs must substantively align with African institutions, rooting a praxis in constant decolonization and advancement of knowledge systems.  We must move the intellectual boundaries of HBCU knowledge production beyond limited and arrested expectations…     The danger and delusion of black [brown and poor] folk as Du Bois warned is the substance upon which institutions have inculcated in the structures that educate generations of students is summed up in one question parents ask, but reality perpetuate the colonizing ideological impulses that drive the philosophy of education as it relates to Africana peoples around the world:  what are you going to do what that degree in Africana Studies? Art? History? Literature? Or they demand that you go to school and get a job…  We no longer live in that space. The global racial capitalist system does not have enough room to accommodate all peoples clamoring for jobs…  The question still stands, to which we are ancestrally and historically bond to answer: Whither Now and Why?  Today, Dr. Josh Myers will explore these themes and more in a talk he gave at Winston Salem University centered around the recent publication of his: We Are Worth Fighting For A History of the Howard University Student Protest of 1989. He engaged this history in relationship to the form and function of HBCUs.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/813627751</guid><pubDate>Mon, 04 May 2020 22:04:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536620/813627751_africaworldnowproject_we_are_worth_fighting_for_w_josh_myers.mp3" length="83651661" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>I would like to be clear at the outset: the question of the survival of black colleges and universities is actually a very problematic inquiry…  It highlights the internalization of racialized ideological propensities, as this question is debated...</itunes:subtitle><itunes:summary><![CDATA[I would like to be clear at the outset: the question of the survival of black colleges and universities is actually a very problematic inquiry…  It highlights the internalization of racialized ideological propensities, as this question is debated primarily by folk within the black community. The colonized ideological impulses that drive the philosophy of education as it relates to Africana peoples filter into and arrest the imagination of communities who attach to survivalist projects that suggest the only way out is to be cogs in a machine designed to overwork, underpay, and discard its human remains…  The ancient practices rooted in Africana peoples congregating in common space [whether forced or voluntarily] has produced much of the world most innovative thought and practices, that range across all disciplines.  In short, #HBCUsWork...  This is despite working within constrains that if one simply scratches the surface of explanations, are due to manufactured budget and other non-monetary constraints. This is all wrapped within another layer of insidious structures run by, quite frankly, a comprador class of managerial black elite [and want to be elite] who have been trained in the best traditions of plantation philosophical practices that arrest the radical imagination if its students and faculty who are invested in nurturing a critical consciousness...    If allowed the unfettered freedom to develop its most potent substance, the intellectual capital of some of the world’s most brilliant minds, that are fed by the river of genealogies that run through the ancestral and historical memories of its students—fragments of memories of Library of Alexandria, the temple complexes throughout Kemet and Nubia…  The questions posed by Du Bois that challenges black institutions delivered in various speeches from 1906, The Hampton Idea to his 1960, Whither Now and Why should serve as the frame through which we look, through which we will look today…  Black institutions must deal with questions around radical imagination, intellectual capital moving away from the fallacy of attainting access to the plantation capital that PWIs are built upon, HBCUs will never be players in this game...  HBCUs must substantively align with African institutions, rooting a praxis in constant decolonization and advancement of knowledge systems.  We must move the intellectual boundaries of HBCU knowledge production beyond limited and arrested expectations…     The danger and delusion of black [brown and poor] folk as Du Bois warned is the substance upon which institutions have inculcated in the structures that educate generations of students is summed up in one question parents ask, but reality perpetuate the colonizing ideological impulses that drive the philosophy of education as it relates to Africana peoples around the world:  what are you going to do what that degree in Africana Studies? Art? History? Literature? Or they demand that you go to school and get a job…  We no longer live in that space. The global racial capitalist system does not have enough room to accommodate all peoples clamoring for jobs…  The question still stands, to which we are ancestrally and historically bond to answer: Whither Now and Why?  Today, Dr. Josh Myers will explore these themes and more in a talk he gave at Winston Salem University centered around the recent publication of his: We Are Worth Fighting For A History of the Howard University Student Protest of 1989. He engaged this history in relationship to the form and function of HBCUs.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3486</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/9dc678fe920f90da06b7dee6aee8c816.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>thinking through w/ organic Black radical intellectuals w/ Mutulu Olugbala [M-1, Dead Prez]</title><link>https://www.spreaker.com/episode/thinking-through-w-organic-black-radical-intellectuals-w-mutulu-olugbala-m-1-dead-prez--57536623</link><description><![CDATA[[Note: This program was produced &amp; recorded in 2017]  Needless to say, most of you are extremely aware that we are indeed living in a moment that implores each and every one of us to have a clear, resolute, and radical perspective of one’s own position in the current sociopolitical environment as well as develop strategies that are broadly informed to address present and coming forms of marginalization.   To be clear…the current systemic forms of violence—that is legal, physical, economic, cultural, political, and social—are not new phenomena to Africans and people of African descent.  I say this because historically, the naked imposition of power as exhibited through the mechanisms of racial capitalism—chattel slavery; colonialism, neocolonialism; settler colonialism; Jim Crow; Apartheid—has often manifested itself in the material and nonmaterial life of the African world.    The difference today…by most accounts is the reconstitution of these older forms of marginalization in a new time and space. The idea of progress is wedded to the movement of time—history. The standard equation reads that the further away we move from something the smaller or the further away we move from that point.   So, this accepted understanding brings us to a deep problem…time is often materially bound to structures that are constructed to support various forms of social, political, cultural, and economic relations that are relative to the worldview of those who are in positions of perceived power or authority.    Being so, it becomes the work of the radical intellectual—the radical black intellectual in our case—to dig at the root of these structures…pushing the foundations of these structures, systems, and institutions to expand, include, or break!  I sat down with M1 of Dead Prez to explore his work, political activity, and the importance of the relationship between cultural production and strategy…in our current moment…  When then turn our attention to the International Decade for People of African Descent.   The UN General Assembly has proclaimed 2015-2024 as the International Decade for People of African Descent citing the need to strengthen national, regional and international cooperation in relation to the full enjoyment of economic, social, cultural, civil and political rights by people of African descent, and their full and equal participation in all aspects of society.  Today, we will contribute to this mandate by paying tribute to the people of African descent in the U.S. history month by listening to various speeches by Dr. Martin Luther King, Jr.   One of the most often overlooked aspects of Dr. Martin Luther King in his evolution within the Black freedom movement is his ever evolving internationalism—and growth toward embracing a more radical fight against racism—imperialism—and colonialism…Although we have been inundated with sound bites and narrow frames of reference when exploring Dr. King…Dr. King’s activism in many respects was just as evolutionary as El Hajj Malik Shabazz—the ends on the same pole...Dr.King was living in revolutionary times that was grounded and guided by the foundation set by the work of towering international left activist such as Paul Robeson, W. E. B. Du Bois, William Patterson, James and Esther Jackson, National Negro Congress, an early more radical NAACP …In fact, it is often lost that Dr. King in his last book—was keenly aware of the importance of the international struggle.   With the help of a compilation produced by Dj Sese titled: Liberating Dr. King: The L is Coming, we will be exposed to Dr. King from a decidedly radical perspective (Big shout-out to @imixwhatilike).    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/806182093</guid><pubDate>Fri, 24 Apr 2020 15:45:22 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536623/806182093_africaworldnowproject_thinking_through_the_organic_black_radical_intellectual_w_m1_dead_prez.mp3" length="56867175" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Note: This program was produced &amp;amp; recorded in 2017]  Needless to say, most of you are extremely aware that we are indeed living in a moment that implores each and every one of us to have a clear, resolute, and radical perspective of one’s own...</itunes:subtitle><itunes:summary><![CDATA[[Note: This program was produced &amp; recorded in 2017]  Needless to say, most of you are extremely aware that we are indeed living in a moment that implores each and every one of us to have a clear, resolute, and radical perspective of one’s own position in the current sociopolitical environment as well as develop strategies that are broadly informed to address present and coming forms of marginalization.   To be clear…the current systemic forms of violence—that is legal, physical, economic, cultural, political, and social—are not new phenomena to Africans and people of African descent.  I say this because historically, the naked imposition of power as exhibited through the mechanisms of racial capitalism—chattel slavery; colonialism, neocolonialism; settler colonialism; Jim Crow; Apartheid—has often manifested itself in the material and nonmaterial life of the African world.    The difference today…by most accounts is the reconstitution of these older forms of marginalization in a new time and space. The idea of progress is wedded to the movement of time—history. The standard equation reads that the further away we move from something the smaller or the further away we move from that point.   So, this accepted understanding brings us to a deep problem…time is often materially bound to structures that are constructed to support various forms of social, political, cultural, and economic relations that are relative to the worldview of those who are in positions of perceived power or authority.    Being so, it becomes the work of the radical intellectual—the radical black intellectual in our case—to dig at the root of these structures…pushing the foundations of these structures, systems, and institutions to expand, include, or break!  I sat down with M1 of Dead Prez to explore his work, political activity, and the importance of the relationship between cultural production and strategy…in our current moment…  When then turn our attention to the International Decade for People of African Descent.   The UN General Assembly has proclaimed 2015-2024 as the International Decade for People of African Descent citing the need to strengthen national, regional and international cooperation in relation to the full enjoyment of economic, social, cultural, civil and political rights by people of African descent, and their full and equal participation in all aspects of society.  Today, we will contribute to this mandate by paying tribute to the people of African descent in the U.S. history month by listening to various speeches by Dr. Martin Luther King, Jr.   One of the most often overlooked aspects of Dr. Martin Luther King in his evolution within the Black freedom movement is his ever evolving internationalism—and growth toward embracing a more radical fight against racism—imperialism—and colonialism…Although we have been inundated with sound bites and narrow frames of reference when exploring Dr. King…Dr. King’s activism in many respects was just as evolutionary as El Hajj Malik Shabazz—the ends on the same pole...Dr.King was living in revolutionary times that was grounded and guided by the foundation set by the work of towering international left activist such as Paul Robeson, W. E. B. Du Bois, William Patterson, James and Esther Jackson, National Negro Congress, an early more radical NAACP …In fact, it is often lost that Dr. King in his last book—was keenly aware of the importance of the international struggle.   With the help of a compilation produced by Dj Sese titled: Liberating Dr. King: The L is Coming, we will be exposed to Dr. King from a decidedly radical perspective (Big shout-out to @imixwhatilike).    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…]]></itunes:summary><itunes:duration>3555</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e4e95b9d98ca3310ab910f399732c533.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Amilcar Cabral &amp; the 21st Century w/ James Early</title><link>https://www.spreaker.com/episode/amilcar-cabral-the-21st-century-w-james-early--57536588</link><description><![CDATA[Note: This program originally aired in 2016, we were just starting! ______________________________________ Amilcar Cabral…one of the African world’s foremost intellectual—theoreticians is also one of the most marginalized in the study of the African world.  If we were to try to encapsulate Amilcar Cabral influence into a single phrase it would have to be his insistence on the study of reality [the material conditions within which culture moves history].  He insisted that "one does not confuse the reality you live in with the ideas you have in your head"…he would frequently elaborate on this by asserting your "ideas may be good, even excellent, but they will be useless ideas unless they spring from and interweave with the reality you live in."  What is necessary is to see into and beyond appearances: to free yourself from the sticky grasp of “received opinions”, whether academic or otherwise.  Only through a principled study of reality, of the strictly here and now, can a theory of revolutionary change be integrated with its practice to the point where the two become inseparable.    For Cabral, it is always necessary to “tell no lies, and claim no easy victories”!  Africa World Now Project will bring you a community-based discussion [organized as part of a continuing series to remove the real and imagined barriers between the academy &amp; community] on the impact and implications of Amilcar Cabral in the 21st century.  We bring this organic forum which was after a screening of a documentary film titled Cabralista.   This film was developed with the expressed purpose to be made publicly accessible to all that what to know.   "Cabralista" is an ambitious documentary trilogy, chronologically divided in Past, Present and Future:   Part I—Past, is a visual biography of Amilcar Cabral, based on historical facts and testimonies of his lifetime collected throughout the years and narrated by Val Lopes, the director and author of the trilogy.  Part II—Present - Collective Memory, which explores the present, how Cabral is remembered, defining a non-formal zeitgeist around his ideology, showing an African Youth with strong Cabralist views.  Part III—Future - Utopia, is a futuristic view, of a "better Africa", in a world where the early African freedom fighters have not been eliminated and our development has not been disturbed and distorted, but left in our own hands to grow freely.  In today’s program…we will listen to the discussion after Part I of the Trilogy was screened.    What you will hear is James Early, former Director of Cultural Studies and Communication at the Center for Folklife Programs and Cultural Studies at the Smithsonian Institution, Washington, DC.  And Member of the Board of the Institute for Policy Studies (IPS), myself and the audience engage in a non-traditional, organic discussion that explored the legacy and impact of the praxis of Amilcar Cabral.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/794770639</guid><pubDate>Thu, 09 Apr 2020 19:13:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536588/794770639_africaworldnowproject_amilcar_cabral_the_21st_century_w_james_early.mp3" length="59020022" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Note: This program originally aired in 2016, we were just starting! ______________________________________ Amilcar Cabral…one of the African world’s foremost intellectual—theoreticians is also one of the most marginalized in the study of the African...</itunes:subtitle><itunes:summary><![CDATA[Note: This program originally aired in 2016, we were just starting! ______________________________________ Amilcar Cabral…one of the African world’s foremost intellectual—theoreticians is also one of the most marginalized in the study of the African world.  If we were to try to encapsulate Amilcar Cabral influence into a single phrase it would have to be his insistence on the study of reality [the material conditions within which culture moves history].  He insisted that "one does not confuse the reality you live in with the ideas you have in your head"…he would frequently elaborate on this by asserting your "ideas may be good, even excellent, but they will be useless ideas unless they spring from and interweave with the reality you live in."  What is necessary is to see into and beyond appearances: to free yourself from the sticky grasp of “received opinions”, whether academic or otherwise.  Only through a principled study of reality, of the strictly here and now, can a theory of revolutionary change be integrated with its practice to the point where the two become inseparable.    For Cabral, it is always necessary to “tell no lies, and claim no easy victories”!  Africa World Now Project will bring you a community-based discussion [organized as part of a continuing series to remove the real and imagined barriers between the academy &amp; community] on the impact and implications of Amilcar Cabral in the 21st century.  We bring this organic forum which was after a screening of a documentary film titled Cabralista.   This film was developed with the expressed purpose to be made publicly accessible to all that what to know.   "Cabralista" is an ambitious documentary trilogy, chronologically divided in Past, Present and Future:   Part I—Past, is a visual biography of Amilcar Cabral, based on historical facts and testimonies of his lifetime collected throughout the years and narrated by Val Lopes, the director and author of the trilogy.  Part II—Present - Collective Memory, which explores the present, how Cabral is remembered, defining a non-formal zeitgeist around his ideology, showing an African Youth with strong Cabralist views.  Part III—Future - Utopia, is a futuristic view, of a "better Africa", in a world where the early African freedom fighters have not been eliminated and our development has not been disturbed and distorted, but left in our own hands to grow freely.  In today’s program…we will listen to the discussion after Part I of the Trilogy was screened.    What you will hear is James Early, former Director of Cultural Studies and Communication at the Center for Folklife Programs and Cultural Studies at the Smithsonian Institution, Washington, DC.  And Member of the Board of the Institute for Policy Studies (IPS), myself and the audience engage in a non-traditional, organic discussion that explored the legacy and impact of the praxis of Amilcar Cabral.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3689</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/5af18c466e104e49b4c5e354492328dc.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Thinking with Steve Biko &amp; about South African w/ Andile Mngxitama</title><link>https://www.spreaker.com/episode/thinking-with-steve-biko-about-south-african-w-andile-mngxitama--57536596</link><description><![CDATA[[Note: Program originally aired in August 2016]   In a speech delivered in 1971 in Cape Town, South Africa, Steve Bantu Biko proclaimed that the: “The most potent weapon in the hands of the oppressor is the mind of the oppressed.”    This time-less expression is currently fueling grassroots organizing and resistance efforts in South Africa.  We see the echoes of this axiom in movements across South Africa from the Rhodes Must Fall/Fees Must Fall uprisings to the organizational expressions of resistance through organizations such as Black First, Land First or Abahlali baseMjondolo [Shack Dwellers Movement] and Landless People’s Movement; and outside of SA, with the Homeless Workers’ Movement [Brazil].   Before we begin our conversation with Andile Mngxitama, it is important to hear and think with Steve Biko.  One of the Africana world’s foremost activist---thinkers, Steve Biko is mostly remembered through the work and ideas of the Black Consciousness Movement (BCM).     Although Steve Biko was not alone in forging the Black Consciousness Movement; he was nevertheless its most prominent leader, who with others guided the movement of student discontent into a political force unprecedented in the history of South Africa. As a consequence of his potent political mind and activity, he is inextricably linked the development and evolution of the Black Consciousness Movement, which spread across the African world, finding it’s lasting expression in Afro Brazilian communities.  To understand more about the life and contributions of Steve Biko, there is no other place to start than to read him, you can start by reading and thinking through I Write What I Like…but for now, we can listen to him #ThinkingBlackOutLoud.   After thinking with Bantu Biko, we explore movement building in a ‘post’ Apartheid SA, with Andile Mngxitama, a leading black consciousness thinker and organizer. He co-edited Biko Lives! Contesting the Legacies of Steve Biko, has published four essays in the New Frank Talk journals. He is frequent contributor to various multimedia outlets that explore Africa in general, South Africa specifically.    Enjoy the program! __________________________________________________  Additional resources: Africa is A Country [video]: https://www.youtube.com/watch?v=ksgrJyOrd7A  Quartz Africa: https://qz.com/africa/1111666/feesmustfall-black-south-african-students-had-a-better-chance-at-graduating-during-apartheid/  Al Jazeera English [video]: https://www.youtube.com/watch?v=vOGkWCfcq-o  Andile Mngxitama [Twitter]: https://twitter.com/mnxitama?lang=en  South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/people/stephen-bantu-biko  South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/archive/quotes-steve-biko  South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/archive/biko-lives-contesting-legacies-steve-biko-edited-andile-mngxitama-amanda-alexander-and  All Africa [multimedia new source]: http://allafrica.com/stories/201507311433.html More on Andile Mngxitama: http://mg.co.za/author/andile-mngxitama-comment-author South African History Online [https://www.sahistory.org.za/]: http://www.sahistory.org.za/article/apartheid-legislation-1850s-1970s Black Opinion [media  http://blackopinion.co.za/ Black First Land First: https://blf.org.za/ https://www.thenation.com/article/archive/a-conversation-with-guilherme-boulos-leader-of-brazils-homeless-workers-movement/ South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/article/landless-peoples-movement Abahlali baseMjondolo: http://abahlali.org/  Image: https://nmaahc.si.edu/object/nmaahc_2015.97.27.6]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/793103920</guid><pubDate>Tue, 07 Apr 2020 16:15:41 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536596/793103920_africaworldnowproject_thinking_with_steve_biko_about_south_african_w_andile_mngxitama.mp3" length="53579467" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>[Note: Program originally aired in August 2016]   In a speech delivered in 1971 in Cape Town, South Africa, Steve Bantu Biko proclaimed that the: “The most potent weapon in the hands of the oppressor is the mind of the oppressed.”    This time-less...</itunes:subtitle><itunes:summary><![CDATA[[Note: Program originally aired in August 2016]   In a speech delivered in 1971 in Cape Town, South Africa, Steve Bantu Biko proclaimed that the: “The most potent weapon in the hands of the oppressor is the mind of the oppressed.”    This time-less expression is currently fueling grassroots organizing and resistance efforts in South Africa.  We see the echoes of this axiom in movements across South Africa from the Rhodes Must Fall/Fees Must Fall uprisings to the organizational expressions of resistance through organizations such as Black First, Land First or Abahlali baseMjondolo [Shack Dwellers Movement] and Landless People’s Movement; and outside of SA, with the Homeless Workers’ Movement [Brazil].   Before we begin our conversation with Andile Mngxitama, it is important to hear and think with Steve Biko.  One of the Africana world’s foremost activist---thinkers, Steve Biko is mostly remembered through the work and ideas of the Black Consciousness Movement (BCM).     Although Steve Biko was not alone in forging the Black Consciousness Movement; he was nevertheless its most prominent leader, who with others guided the movement of student discontent into a political force unprecedented in the history of South Africa. As a consequence of his potent political mind and activity, he is inextricably linked the development and evolution of the Black Consciousness Movement, which spread across the African world, finding it’s lasting expression in Afro Brazilian communities.  To understand more about the life and contributions of Steve Biko, there is no other place to start than to read him, you can start by reading and thinking through I Write What I Like…but for now, we can listen to him #ThinkingBlackOutLoud.   After thinking with Bantu Biko, we explore movement building in a ‘post’ Apartheid SA, with Andile Mngxitama, a leading black consciousness thinker and organizer. He co-edited Biko Lives! Contesting the Legacies of Steve Biko, has published four essays in the New Frank Talk journals. He is frequent contributor to various multimedia outlets that explore Africa in general, South Africa specifically.    Enjoy the program! __________________________________________________  Additional resources: Africa is A Country [video]: https://www.youtube.com/watch?v=ksgrJyOrd7A  Quartz Africa: https://qz.com/africa/1111666/feesmustfall-black-south-african-students-had-a-better-chance-at-graduating-during-apartheid/  Al Jazeera English [video]: https://www.youtube.com/watch?v=vOGkWCfcq-o  Andile Mngxitama [Twitter]: https://twitter.com/mnxitama?lang=en  South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/people/stephen-bantu-biko  South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/archive/quotes-steve-biko  South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/archive/biko-lives-contesting-legacies-steve-biko-edited-andile-mngxitama-amanda-alexander-and  All Africa [multimedia new source]: http://allafrica.com/stories/201507311433.html More on Andile Mngxitama: http://mg.co.za/author/andile-mngxitama-comment-author South African History Online [https://www.sahistory.org.za/]: http://www.sahistory.org.za/article/apartheid-legislation-1850s-1970s Black Opinion [media  http://blackopinion.co.za/ Black First Land First: https://blf.org.za/ https://www.thenation.com/article/archive/a-conversation-with-guilherme-boulos-leader-of-brazils-homeless-workers-movement/ South African History Online [https://www.sahistory.org.za/]: https://www.sahistory.org.za/article/landless-peoples-movement Abahlali baseMjondolo: http://abahlali.org/  Image: https://nmaahc.si.edu/object/nmaahc_2015.97.27.6]]></itunes:summary><itunes:duration>3349</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/1d926976f608d05a7a41b4cd7caf3b23.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Life &amp; Legacy of Carter G Woodson w/ Dr. Greg Carr</title><link>https://www.spreaker.com/episode/the-life-legacy-of-carter-g-woodson-w-dr-greg-carr--57536607</link><description><![CDATA[Note:  This version is an update to the version aired on Feb. 26 2020. Dr. Greg Carr engaged in this discussion at the Carruthers Center for Inner City Studies, Northeastern Illinois University, Chicago on January 31, 2020. ____________________________________________ When thinking of history, one tends to categorize or disassociate the contextual conditions that create &amp; propel phenomena/phenomenon that move across time and space.  Events and thought are relegated to a disassociated moment, mapped on categories of time that have been redefined to fit a particular worldview---Western European historiography and historicity and its notion of modernity.  The concept is strip of its promise of futurity.   I have stated before and will state again, the perspective of history that holds together the web of the past, present and future is the one presented by John Henrik Clarke.   Dr. Clarke writes: “History is not everything, but it is a starting point. History is a clock that people use to tell their political and cultural time of day. It is a compass they use to find themselves on the map of human geography. It tells them where they are, but more importantly, what they must be.”  It is precisely because of this, I argue that those who are interested in black history should---must---also be concerned with an Africana future.  Of the many places we can start to understand the nexus of time and space, and given what this month has come to mean for many, it is appropriate and necessary to think about the: Life and Legacy of Carter G Woodson.    Today, we will explore the very ideas I just presented, with Dr. Greg Carr through a lecture he conducted earlier this year that deeply explored, in depth, the life, impact, legacy &amp; intellectual genealogy of Carter G Woodson.   Greg Carr is an Associate Professor of Africana Studies and Chair of the Department of Afro-American Studies at Howard University as well as Adjunct Faculty at the Howard School of Law. He holds a Ph.D. in African American Studies from Temple University and a JD from the Ohio State University College of Law. His work has appeared in, The African American Studies Reader, Socialism and Democracy, Publications of the Modern Language Association of America and Malcolm X: A Historical Reader to name a few.   Dr. Carr is the first Vice President of the Association for the Study of Classical African Civilizations and a former member of the board of the National Council for Black Studies. Having been named Professor of the Year three times by the Howard University Student Association, the College of Arts and Sciences Student Council and the College of Arts and Sciences Honors Association, he has led or co-led student research and study programs to South Africa and Egypt.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Additional Credit: Noël Camille Gardner; See video at https://www.youtube.com/watch?v=MEiXx8pwVFw]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/790358806</guid><pubDate>Sat, 04 Apr 2020 00:15:33 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536607/790358806_africaworldnowproject_the_life_legacy_of_carter_g_woodson_w_dr_greg_carr.mp3" length="159729909" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Note:  This version is an update to the version aired on Feb. 26 2020. Dr. Greg Carr engaged in this discussion at the Carruthers Center for Inner City Studies, Northeastern Illinois University, Chicago on January 31, 2020....</itunes:subtitle><itunes:summary><![CDATA[Note:  This version is an update to the version aired on Feb. 26 2020. Dr. Greg Carr engaged in this discussion at the Carruthers Center for Inner City Studies, Northeastern Illinois University, Chicago on January 31, 2020. ____________________________________________ When thinking of history, one tends to categorize or disassociate the contextual conditions that create &amp; propel phenomena/phenomenon that move across time and space.  Events and thought are relegated to a disassociated moment, mapped on categories of time that have been redefined to fit a particular worldview---Western European historiography and historicity and its notion of modernity.  The concept is strip of its promise of futurity.   I have stated before and will state again, the perspective of history that holds together the web of the past, present and future is the one presented by John Henrik Clarke.   Dr. Clarke writes: “History is not everything, but it is a starting point. History is a clock that people use to tell their political and cultural time of day. It is a compass they use to find themselves on the map of human geography. It tells them where they are, but more importantly, what they must be.”  It is precisely because of this, I argue that those who are interested in black history should---must---also be concerned with an Africana future.  Of the many places we can start to understand the nexus of time and space, and given what this month has come to mean for many, it is appropriate and necessary to think about the: Life and Legacy of Carter G Woodson.    Today, we will explore the very ideas I just presented, with Dr. Greg Carr through a lecture he conducted earlier this year that deeply explored, in depth, the life, impact, legacy &amp; intellectual genealogy of Carter G Woodson.   Greg Carr is an Associate Professor of Africana Studies and Chair of the Department of Afro-American Studies at Howard University as well as Adjunct Faculty at the Howard School of Law. He holds a Ph.D. in African American Studies from Temple University and a JD from the Ohio State University College of Law. His work has appeared in, The African American Studies Reader, Socialism and Democracy, Publications of the Modern Language Association of America and Malcolm X: A Historical Reader to name a few.   Dr. Carr is the first Vice President of the Association for the Study of Classical African Civilizations and a former member of the board of the National Council for Black Studies. Having been named Professor of the Year three times by the Howard University Student Association, the College of Arts and Sciences Student Council and the College of Arts and Sciences Honors Association, he has led or co-led student research and study programs to South Africa and Egypt.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Additional Credit: Noël Camille Gardner; See video at https://www.youtube.com/watch?v=MEiXx8pwVFw]]></itunes:summary><itunes:duration>6656</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/cf1b8258e7638dfe9aca3a2a2e1529ac.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Afterlive[s] of Marielle Franco…Black Womxn’s Resistance in Brazil</title><link>https://www.spreaker.com/episode/the-afterlive-s-of-marielle-franco-black-womxn-s-resistance-in-brazil--57536606</link><description><![CDATA[Data shows that, one (1) in five (5) of Rio de Janerio’s inhabitants reside in one of its more than 1,000 favelas. It is in these spaces where inequality and human potential is molded, identity is created, resistance is formulated.   After the abolition of slavery in 1888, favelas began to rapidly appear. Majority moved to urban areas to take part in and create informal economies, primarily due to official policies between former plantation owners and government officials who prioritized immigration of European migrants.   It is within this abbreviated history that we locate Marielle Franco, a black queer woman, mother, sociologist, socialist, human rights defender, councilwoman from the favela of Maré who was assassinated March 14, 2018. Marielle was born &amp; raised in one of Rio’s favelas and was murdered representing her and other communities like it.    Of the many continuities that we can identify with the assassination of Marielle Franco &amp; the efforts she fought to expose, extrapolating them to conditions and experiences around the African world, we must not forget that Marielle Franco was a part of a long tradition of freedom fighters...  In the statement, On the Imperative of Transnational Solidarity: A U.S. Black Feminist Statement on the Assassination of Marielle Franco, Professors Kia L. Caldwell, Wendi Muse, Tianna S. Paschel, Erica L. Williams, Christen A. Smith, and our very own Keisha-Khan Y. Perry, writes that: “it is important to recognize that Black Brazilians have also been speaking out and organizing against anti-black police lethality and brutality for generations. Black resistance can be traced back as far as the wars between slavery-era quilombos (maroon communities) and Portuguese military forces”.   Today, in the tradition of holding up those who contribute to freedom, in recognition of the afterlives of Marielle Franco, we explore Afro and Indigenous Womxn’s Radical Resistance in Brazil with Joênia Wapixana of the REDE party and Congresswoman for the state of Roraima in the Amazon region, and first indigenous woman ever elected to the Brazilian Congress; and Sara Alves Branco, a black Brazilian human rights lawyer advocating for the promotion of racial and gender equality, as well as legal adviser and project assistant at the black Brazilian organization Center of Studies of Labor Relations and Inequalities (CEERT).   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Sources: https://www.opendemocracy.net/en/democraciaabierta/life-and-battles-marielle-franco/; https://www.leftvoice.org/tag/marielle-franco;https://www.kzoo.edu/praxis/the-life-marielle-franco/;  https://nacla.org/news/2020/03/10/mariellepresente-reading-list-marielle-franco; https://newint.org/features/2020/01/24/museum-working-class; https://www.theblackscholar.org/on-the-imperative-of-transnational-solidarity-a-u-s-black-feminist-statement-on-the-assassination-of-marielle-franco/; https://www.theguardian.com/world/video/2010/may/17/five-days-favela-complexo-mare; https://www.youtube.com/watch?v=c3BRTlHFpBU; https://www.leftvoice.org/tag/marielle-franco; https://www.tandfonline.com/doi/abs/10.1080/10714839.2017.1298243; https://www.theguardian.com/global-development/2017/may/04/killings-brazilian-police-human-rights-crisis-un-review; https://www.ohchr.org/EN/NewsEvents/Pages/JoeniaWapixana.aspx;  https://library.brown.edu/create/fivecenturiesofchange/chapters/chapter-4/abolition/; https://psol50.org.br/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/779330272</guid><pubDate>Fri, 20 Mar 2020 00:33:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536606/779330272_africaworldnowproject_the_afterlives_of_marielle_francoblack_womxns_resistance_in_brazil.mp3" length="92252491" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Data shows that, one (1) in five (5) of Rio de Janerio’s inhabitants reside in one of its more than 1,000 favelas. It is in these spaces where inequality and human potential is molded, identity is created, resistance is formulated.   After the...</itunes:subtitle><itunes:summary><![CDATA[Data shows that, one (1) in five (5) of Rio de Janerio’s inhabitants reside in one of its more than 1,000 favelas. It is in these spaces where inequality and human potential is molded, identity is created, resistance is formulated.   After the abolition of slavery in 1888, favelas began to rapidly appear. Majority moved to urban areas to take part in and create informal economies, primarily due to official policies between former plantation owners and government officials who prioritized immigration of European migrants.   It is within this abbreviated history that we locate Marielle Franco, a black queer woman, mother, sociologist, socialist, human rights defender, councilwoman from the favela of Maré who was assassinated March 14, 2018. Marielle was born &amp; raised in one of Rio’s favelas and was murdered representing her and other communities like it.    Of the many continuities that we can identify with the assassination of Marielle Franco &amp; the efforts she fought to expose, extrapolating them to conditions and experiences around the African world, we must not forget that Marielle Franco was a part of a long tradition of freedom fighters...  In the statement, On the Imperative of Transnational Solidarity: A U.S. Black Feminist Statement on the Assassination of Marielle Franco, Professors Kia L. Caldwell, Wendi Muse, Tianna S. Paschel, Erica L. Williams, Christen A. Smith, and our very own Keisha-Khan Y. Perry, writes that: “it is important to recognize that Black Brazilians have also been speaking out and organizing against anti-black police lethality and brutality for generations. Black resistance can be traced back as far as the wars between slavery-era quilombos (maroon communities) and Portuguese military forces”.   Today, in the tradition of holding up those who contribute to freedom, in recognition of the afterlives of Marielle Franco, we explore Afro and Indigenous Womxn’s Radical Resistance in Brazil with Joênia Wapixana of the REDE party and Congresswoman for the state of Roraima in the Amazon region, and first indigenous woman ever elected to the Brazilian Congress; and Sara Alves Branco, a black Brazilian human rights lawyer advocating for the promotion of racial and gender equality, as well as legal adviser and project assistant at the black Brazilian organization Center of Studies of Labor Relations and Inequalities (CEERT).   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Sources: https://www.opendemocracy.net/en/democraciaabierta/life-and-battles-marielle-franco/; https://www.leftvoice.org/tag/marielle-franco;https://www.kzoo.edu/praxis/the-life-marielle-franco/;  https://nacla.org/news/2020/03/10/mariellepresente-reading-list-marielle-franco; https://newint.org/features/2020/01/24/museum-working-class; https://www.theblackscholar.org/on-the-imperative-of-transnational-solidarity-a-u-s-black-feminist-statement-on-the-assassination-of-marielle-franco/; https://www.theguardian.com/world/video/2010/may/17/five-days-favela-complexo-mare; https://www.youtube.com/watch?v=c3BRTlHFpBU; https://www.leftvoice.org/tag/marielle-franco; https://www.tandfonline.com/doi/abs/10.1080/10714839.2017.1298243; https://www.theguardian.com/global-development/2017/may/04/killings-brazilian-police-human-rights-crisis-un-review; https://www.ohchr.org/EN/NewsEvents/Pages/JoeniaWapixana.aspx;  https://library.brown.edu/create/fivecenturiesofchange/chapters/chapter-4/abolition/; https://psol50.org.br/]]></itunes:summary><itunes:duration>3844</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/ebe9bc0ec10957e5933e37f9d8dcef74.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Thinking thru Black Geographies Food Memories Of Resistance &amp; Land w/ Ashanté M. Reese</title><link>https://www.spreaker.com/episode/thinking-thru-black-geographies-food-memories-of-resistance-land-w-ashante-m-reese--57536635</link><description><![CDATA[Place as understood in Africana deep thought and practice, is both material and nonmaterial. The seed of humanity’s ability to evolve is rooted in the practices that are intent to create a balance between this fact. Imbalance, conscious and unconsciously created have deep implications on the lived realities of every community around the globe.  Being so, the remedy to imbalance can also be located in mapping Africana praxis, of resistance---of being.   The roots of current sociopolitical and cultural disorders can be traced to the processes of European projects that (re)defined the human and the justifications for the creation and maintenance of private property.  There is little to debate on this fact. Racial capitalism is not a simple economic system, it is ideological and cultural; it creates, orders, and structures life systems and the polices the knowledge that are out of these systems.   Today, AWNP’s Tasneem Siddiqui (تسنيم صديقى Twitter: @DrT_Siddiqui) is in conversation with Ashanté Reese (Twitter: @AMReese07).  We will have the privilege to sit and listen to the minds of deeply intelligent, action-oriented educators, think through black geographies, the right to food, memories of resistance and the role of land in the scope and range of Africana freedom.   Ashanté Reese (Web: http://www.mamboanthro.com/) is assistant professor in the department of Geography and Environmental Sciences at University of Maryland-Baltimore County. Ashanté earned her bachelor’s in history with a minor in African American studies from Trinity University in San Antonio, Texas. After graduating she taught middle school at Coretta Scott King Leadership Academy. She later went on to earn a master’s in public Anthropology at American University and a PhD in Anthropology, specializing in race, gender, and social justice. Her work is situated around Black geographies, specifically, the ways Black people produce and navigate spaces and places in the context of anti-Blackness. While she is interested in and committed to documenting the ways anti-Blackness constrains Black life, her ultimately is intent to seek answers to the question: what and who survives?  Including being a valued member of the AfricaNow! and AWNP multimedia educational collectives, Tasneem Siddiqui is an assistant professor in the department of history, politics, and social justice where she teaches courses that explore the ways of being, practices of resistance, and knowledge production throughout the African world.    #HBCUsWork   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                              Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/776774752</guid><pubDate>Mon, 16 Mar 2020 00:24:54 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536635/776774752_africaworldnowproject_thinking_thru_black_geographies_food_memories_of_resistance_and_land_w_ashante_m_reese.mp3" length="84066955" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Place as understood in Africana deep thought and practice, is both material and nonmaterial. The seed of humanity’s ability to evolve is rooted in the practices that are intent to create a balance between this fact. Imbalance, conscious and...</itunes:subtitle><itunes:summary><![CDATA[Place as understood in Africana deep thought and practice, is both material and nonmaterial. The seed of humanity’s ability to evolve is rooted in the practices that are intent to create a balance between this fact. Imbalance, conscious and unconsciously created have deep implications on the lived realities of every community around the globe.  Being so, the remedy to imbalance can also be located in mapping Africana praxis, of resistance---of being.   The roots of current sociopolitical and cultural disorders can be traced to the processes of European projects that (re)defined the human and the justifications for the creation and maintenance of private property.  There is little to debate on this fact. Racial capitalism is not a simple economic system, it is ideological and cultural; it creates, orders, and structures life systems and the polices the knowledge that are out of these systems.   Today, AWNP’s Tasneem Siddiqui (تسنيم صديقى Twitter: @DrT_Siddiqui) is in conversation with Ashanté Reese (Twitter: @AMReese07).  We will have the privilege to sit and listen to the minds of deeply intelligent, action-oriented educators, think through black geographies, the right to food, memories of resistance and the role of land in the scope and range of Africana freedom.   Ashanté Reese (Web: http://www.mamboanthro.com/) is assistant professor in the department of Geography and Environmental Sciences at University of Maryland-Baltimore County. Ashanté earned her bachelor’s in history with a minor in African American studies from Trinity University in San Antonio, Texas. After graduating she taught middle school at Coretta Scott King Leadership Academy. She later went on to earn a master’s in public Anthropology at American University and a PhD in Anthropology, specializing in race, gender, and social justice. Her work is situated around Black geographies, specifically, the ways Black people produce and navigate spaces and places in the context of anti-Blackness. While she is interested in and committed to documenting the ways anti-Blackness constrains Black life, her ultimately is intent to seek answers to the question: what and who survives?  Including being a valued member of the AfricaNow! and AWNP multimedia educational collectives, Tasneem Siddiqui is an assistant professor in the department of history, politics, and social justice where she teaches courses that explore the ways of being, practices of resistance, and knowledge production throughout the African world.    #HBCUsWork   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!                              Enjoy the program!]]></itunes:summary><itunes:duration>3503</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/4c137c4bc1d9a2dfe18783021a79cfc4.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>A Conversation w/ Veteran Activist &amp; Political Theorist Omali Yeshitela</title><link>https://www.spreaker.com/episode/a-conversation-w-veteran-activist-political-theorist-omali-yeshitela--57536586</link><description><![CDATA[In, Amilcar Cabral and the Theory of the National Liberation Struggle, Professor Nzongola-Ntalaja writes that: “Amilcar Cabral’s contribution to understanding the success and failures of liberation movements, resides in his demonstration that national liberation struggles have two phases: the national phase and the social phase, with the latter being more crucial to its ultimate conclusion (1972: 102-110).    This analysis is of course theorized within the reality that nation states themselves have deep inherent structural implications that will come into conflict with communities of people that are excluded in its fundamental assumptions of how and for whom society should be organized.   It also is based on the reality that nation states, as advanced through European projects, were themselves developed as a direct product of imperialism and its attendant forms of colonialism (direct, indirect, neo, settler, internal).  According to Amiri Baraka in Towards Ideological Clarity, “the 18th century [a time when European nation states, driven by the old wars between tribal Europe rapidly began to solidify their existence in national entities] was, also, the time when European capitalism amassed the initial wealth it needed to bring about the unprecedented technological advances responsible for what was later called the: industrial revolution. This primitive accumulation cannot be separated from the European Slave Trade...".   Writing in How Europe Underdeveloped Africa, Walter Rodney further argues that: “throughout the 17th and 18th centuries and for most of the 19th century, the exploitation of Africa and African labor continued to be a source for the accumulation of capital to be re-invested in Western Europe. The African contribution to European capitalist growth extended over such vital sectors as shipping, insurance, [the formation of international corporations-such as but not limited to, the African Royal Company, East Indian Company, etc], capitalist agriculture, technology and the manufacture of machinery...".   The legacy of this is encapsulated in an African world left to wrestle with the contradictions inherent in sociopolitical and economic structures where the exploitation of human and natural resources is the foundational ethos and the human response is a reclamation of its humanity as developed from a critical consciousness—in the case of the African world, a critical Africana consciousness.   Today, AWNP is in conversation with veteran activist and political theorist, Omali Yeshitela, Chairman of the African People’s Socialist Party.   In 1966, Chairman Omali Yeshitela after ripping down a racist mural from the walls of City Hall in St Petersburg, Florida, developing a political and intellectual trajectory informed by anti-colonial movements around the world and the struggle for liberation by people of African descent in the U.S., Yeshitela has dedicated his life to refining a praxis that seeks to institutionalize freedom for the African world.   In 1972, the African People’s Socialist Party was formed along with the worldwide Uhuru Movement and the African Socialist International, with branches active in the U.S., Europe, the Caribbean and on the continent of Africa.  Last year, Chair Omali, as Malcolm X did 55 years ago, traveled to London to participate in the formal debates at the Oxford Union. He was asked to argue in favor of the house embracing an ever-closer African union.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  For more: https://apspuhuru.org/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/752404912</guid><pubDate>Thu, 30 Jan 2020 23:10:10 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536586/752404912_africaworldnowproject_a_conversation_w_veteran_activist_political_theorist_omali_yeshitela.mp3" length="90760663" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In, Amilcar Cabral and the Theory of the National Liberation Struggle, Professor Nzongola-Ntalaja writes that: “Amilcar Cabral’s contribution to understanding the success and failures of liberation movements, resides in his demonstration that national...</itunes:subtitle><itunes:summary><![CDATA[In, Amilcar Cabral and the Theory of the National Liberation Struggle, Professor Nzongola-Ntalaja writes that: “Amilcar Cabral’s contribution to understanding the success and failures of liberation movements, resides in his demonstration that national liberation struggles have two phases: the national phase and the social phase, with the latter being more crucial to its ultimate conclusion (1972: 102-110).    This analysis is of course theorized within the reality that nation states themselves have deep inherent structural implications that will come into conflict with communities of people that are excluded in its fundamental assumptions of how and for whom society should be organized.   It also is based on the reality that nation states, as advanced through European projects, were themselves developed as a direct product of imperialism and its attendant forms of colonialism (direct, indirect, neo, settler, internal).  According to Amiri Baraka in Towards Ideological Clarity, “the 18th century [a time when European nation states, driven by the old wars between tribal Europe rapidly began to solidify their existence in national entities] was, also, the time when European capitalism amassed the initial wealth it needed to bring about the unprecedented technological advances responsible for what was later called the: industrial revolution. This primitive accumulation cannot be separated from the European Slave Trade...".   Writing in How Europe Underdeveloped Africa, Walter Rodney further argues that: “throughout the 17th and 18th centuries and for most of the 19th century, the exploitation of Africa and African labor continued to be a source for the accumulation of capital to be re-invested in Western Europe. The African contribution to European capitalist growth extended over such vital sectors as shipping, insurance, [the formation of international corporations-such as but not limited to, the African Royal Company, East Indian Company, etc], capitalist agriculture, technology and the manufacture of machinery...".   The legacy of this is encapsulated in an African world left to wrestle with the contradictions inherent in sociopolitical and economic structures where the exploitation of human and natural resources is the foundational ethos and the human response is a reclamation of its humanity as developed from a critical consciousness—in the case of the African world, a critical Africana consciousness.   Today, AWNP is in conversation with veteran activist and political theorist, Omali Yeshitela, Chairman of the African People’s Socialist Party.   In 1966, Chairman Omali Yeshitela after ripping down a racist mural from the walls of City Hall in St Petersburg, Florida, developing a political and intellectual trajectory informed by anti-colonial movements around the world and the struggle for liberation by people of African descent in the U.S., Yeshitela has dedicated his life to refining a praxis that seeks to institutionalize freedom for the African world.   In 1972, the African People’s Socialist Party was formed along with the worldwide Uhuru Movement and the African Socialist International, with branches active in the U.S., Europe, the Caribbean and on the continent of Africa.  Last year, Chair Omali, as Malcolm X did 55 years ago, traveled to London to participate in the formal debates at the Oxford Union. He was asked to argue in favor of the house embracing an ever-closer African union.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  For more: https://apspuhuru.org/]]></itunes:summary><itunes:duration>3782</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/a5bc51591786465e8424760db04075e2.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Kwame Ture as Existential Radical</title><link>https://www.spreaker.com/episode/kwame-ture-as-existential-radical--57536597</link><description><![CDATA[To unpack the complexities of Africana resistance, particularly its most “radical” elements—whether expressed through collective or/and individual activities and thought, it is vital to identify and map the traditions that inform and challenge their praxis.  To be clear, the processes of identification and mapping is to highlight points of continuity and discontinuity, in order to understand distortions to expressed objectives, particularly if those expressed objectives are justice, equality and freedom.  Being so, let’s apply this perspective to Kwame Ture aka Stokely Carmichael.  The 1967 Dialectics of Liberation Congress held in London, proved to be an important catalyst in the praxis of Kwame Ture.   The Congress on the Dialectics of Liberation (for the Demystification of Violence) took place in London’s Roundhouse between the 15th and 30th July 1967, it was an attempt to ‘demystify human violence in all its forms, and the social systems from which it emanates, and to explore new forms of action.’  Ture (Carmichael at the time) contribution to the Dialectics of Liberation conference and elsewhere, were premised by his expressed purpose to expose the forms of oppression endemic to the institutionalized norms and practices of white, Western, or “advanced” nations. Unpacking the endemic violence inherent in racial capitalism and its fortification in Western institutions, Carmichael exposed the limits of white liberalism, which he characterizes as “sympathetic [to the cause of black struggle] in an empty sense,” missing the big picture of the institutional forms to which its adherents contribute, despite their “good intentions” (Stokely Speaks: From Black Power to Pan Africanism: 78-79).  The importance of revisiting and deeply exploring this lecture from Kwame Ture in this period of being quote ‘woke’ unquote and the rampant and narrow postulation and self-congratulatory  circles that posit that scholarship is in fact activism (i.e. write a book about history, not understanding or even unpacking the relevance of their ideas to the ‘now moment’ and in many cases not even reading the very people these scholars- activist are writing about today) is absolutely essential.   The extreme danger in such individualistic, neoliberal sensibilities are: 1) they coopt and distort the range and foresight of the ideas presented, relegating them and subsequently binding them to a period.  And the way time is understood in a Western context is antagonistic and debilitating to the way ‘time’ is understood in relation to space (physical mental and spiritual) as well as the power of the ‘word’ in an Africana context (we will deal with this in another program); 2) this framing ensures that future generations betray the instructions of those who come before are urge us to create another future through substantive engagement with the past.  Knowing an event happened on a certain date does not necessitate an understanding. Nor does it consolidate into a movement. In short, it does something that one of our important thinkers, Tom Porter, always reminds us of: it is the Negation of the Negation.    Moving unconscious to conscious is an intentional, protracted, collective process that requires 1) (collective) study; 2) (collective) deep thinking; 3) (collective) engagement/application; for collective 4) refinement/evolution/correction.  More important it provides accountability and serves as a mechanism of self and collective critique.  Study, thought, and action must always equate to collective progress.   These factors are exemplified through the praxis of Kwame Ture.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/740500642</guid><pubDate>Thu, 09 Jan 2020 03:17:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536597/740500642_africaworldnowproject_kwame_ture_as_existential_radical.mp3" length="85793219" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>To unpack the complexities of Africana resistance, particularly its most “radical” elements—whether expressed through collective or/and individual activities and thought, it is vital to identify and map the traditions that inform and challenge their...</itunes:subtitle><itunes:summary><![CDATA[To unpack the complexities of Africana resistance, particularly its most “radical” elements—whether expressed through collective or/and individual activities and thought, it is vital to identify and map the traditions that inform and challenge their praxis.  To be clear, the processes of identification and mapping is to highlight points of continuity and discontinuity, in order to understand distortions to expressed objectives, particularly if those expressed objectives are justice, equality and freedom.  Being so, let’s apply this perspective to Kwame Ture aka Stokely Carmichael.  The 1967 Dialectics of Liberation Congress held in London, proved to be an important catalyst in the praxis of Kwame Ture.   The Congress on the Dialectics of Liberation (for the Demystification of Violence) took place in London’s Roundhouse between the 15th and 30th July 1967, it was an attempt to ‘demystify human violence in all its forms, and the social systems from which it emanates, and to explore new forms of action.’  Ture (Carmichael at the time) contribution to the Dialectics of Liberation conference and elsewhere, were premised by his expressed purpose to expose the forms of oppression endemic to the institutionalized norms and practices of white, Western, or “advanced” nations. Unpacking the endemic violence inherent in racial capitalism and its fortification in Western institutions, Carmichael exposed the limits of white liberalism, which he characterizes as “sympathetic [to the cause of black struggle] in an empty sense,” missing the big picture of the institutional forms to which its adherents contribute, despite their “good intentions” (Stokely Speaks: From Black Power to Pan Africanism: 78-79).  The importance of revisiting and deeply exploring this lecture from Kwame Ture in this period of being quote ‘woke’ unquote and the rampant and narrow postulation and self-congratulatory  circles that posit that scholarship is in fact activism (i.e. write a book about history, not understanding or even unpacking the relevance of their ideas to the ‘now moment’ and in many cases not even reading the very people these scholars- activist are writing about today) is absolutely essential.   The extreme danger in such individualistic, neoliberal sensibilities are: 1) they coopt and distort the range and foresight of the ideas presented, relegating them and subsequently binding them to a period.  And the way time is understood in a Western context is antagonistic and debilitating to the way ‘time’ is understood in relation to space (physical mental and spiritual) as well as the power of the ‘word’ in an Africana context (we will deal with this in another program); 2) this framing ensures that future generations betray the instructions of those who come before are urge us to create another future through substantive engagement with the past.  Knowing an event happened on a certain date does not necessitate an understanding. Nor does it consolidate into a movement. In short, it does something that one of our important thinkers, Tom Porter, always reminds us of: it is the Negation of the Negation.    Moving unconscious to conscious is an intentional, protracted, collective process that requires 1) (collective) study; 2) (collective) deep thinking; 3) (collective) engagement/application; for collective 4) refinement/evolution/correction.  More important it provides accountability and serves as a mechanism of self and collective critique.  Study, thought, and action must always equate to collective progress.   These factors are exemplified through the praxis of Kwame Ture.]]></itunes:summary><itunes:duration>3575</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f844416b01d759015af8f1827d8252db.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Maurice Bishop Speaks</title><link>https://www.spreaker.com/episode/maurice-bishop-speaks--57536624</link><description><![CDATA[On October 12, 1983, Maurice Bishop, prime minster of Grenada and one of the founding leaders of the New Jewel Movement, was placed under house arrest at the orders of Deputy Prime Minister Bernard Coard (Maurice  Bishop Speaks, xii-xiii).  On October 19, Maurice Bishop and five other central leaders of Grenada’s revolutionary government and the New Jewel Movement were murdered, at the orders of Deputy Minister Bernard Coard.   On October 25, thousands of U.S. Marines and Army Rangers landed in Grenada to establish a military occupation of the island and brutally reversed the far-reaching advancements that were implemented as a result of the March 13, 1979, revolution.   In less than two weeks, the Grenadian worker and farmer government established after the removal of Granada’s dictator, Eric Gairy, saw the U.S. military at the command of President Ronald Raegan, invade the island.   Notwithstanding this history of oppression, there is a clear history of resistance.    The new jewel movement was formed in 1973, as a result of the merger of two organizations that were established the previous year—the Movement for Assemblies of the People (MAP), and the Joint Endeavor for Welfare, Education and Liberation (Jewel). The new organization showed its capacity to mobilize mass support through rallies swelling up to 10,000 people.   In a 1977 interview, Bishop articulated the ideological foundations of the movement stating that: “the idea of Black Power that developed in the United States and the freedom struggle of the African people in such places as Angola, Mozambique, and Guinea-Bissau and unquestionably through the Cuban experience we got the chance to see scientific socialism up close” (Maurice  Bishop Speaks, xii-xiii).   What must not be lost is that Maurice Bishop and Unison Whiteman are exemplars of what I called a critical Africana human rights consciousness, a praxis that evident in Africana sociopolitical and cultural practices.  The praxis of their critical human rights consciousness is rooted in an African ethos and expressed through the processes of: refining and gaining international perspectives; building ways to institutionalization the movement; refining and clarifying ideological guidance; understanding the conditions of struggle as being centered on questions around human rights; developing and disseminating a counter discourse, through various multimedia platforms.      Radio Free Grenada was a nod to Radio Free Dixie, established by Mabel and Robert F Williams when they were exiled in Cuba. C. L. R. James is known to be a strong radical intellectual influence on the movement and its members.   What we will hear next, is one of the last engagements Maurice Bishop had on U.S. soil; a June 5, 1983 talk Bishop gave in New York.  This is one day after he was honored speaker at the invitation of TransAfrica, held on June 4, 1983, an organization of which I, as well as AWNP’s own Mwiza Munthali, who was Director of Public Affairs worked with.  The June 4 1983 TransAfrica event was filmed by Haile Gerima.    It is the intention of AWNP to bring you the voices of those from whom you would not normally get a chance to hear, as they articulate their ideas with their own words; due to the direct efforts of historical marginalization for political purpose.  Some of you may have heard this before, while some of you have never even heard of Maurcie Bishop.  Either way, AWNP is a platform for building, expanding, and applying ideas.  As once explored by Kwame Ture, moving the unconscious to conscious.   Forward Ever, Backward Never  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/727750633</guid><pubDate>Sat, 14 Dec 2019 13:56:26 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536624/727750633_africaworldnowproject_maurice_bishop_speaks.mp3" length="87391097" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>On October 12, 1983, Maurice Bishop, prime minster of Grenada and one of the founding leaders of the New Jewel Movement, was placed under house arrest at the orders of Deputy Prime Minister Bernard Coard (Maurice  Bishop Speaks, xii-xiii).  On October...</itunes:subtitle><itunes:summary><![CDATA[On October 12, 1983, Maurice Bishop, prime minster of Grenada and one of the founding leaders of the New Jewel Movement, was placed under house arrest at the orders of Deputy Prime Minister Bernard Coard (Maurice  Bishop Speaks, xii-xiii).  On October 19, Maurice Bishop and five other central leaders of Grenada’s revolutionary government and the New Jewel Movement were murdered, at the orders of Deputy Minister Bernard Coard.   On October 25, thousands of U.S. Marines and Army Rangers landed in Grenada to establish a military occupation of the island and brutally reversed the far-reaching advancements that were implemented as a result of the March 13, 1979, revolution.   In less than two weeks, the Grenadian worker and farmer government established after the removal of Granada’s dictator, Eric Gairy, saw the U.S. military at the command of President Ronald Raegan, invade the island.   Notwithstanding this history of oppression, there is a clear history of resistance.    The new jewel movement was formed in 1973, as a result of the merger of two organizations that were established the previous year—the Movement for Assemblies of the People (MAP), and the Joint Endeavor for Welfare, Education and Liberation (Jewel). The new organization showed its capacity to mobilize mass support through rallies swelling up to 10,000 people.   In a 1977 interview, Bishop articulated the ideological foundations of the movement stating that: “the idea of Black Power that developed in the United States and the freedom struggle of the African people in such places as Angola, Mozambique, and Guinea-Bissau and unquestionably through the Cuban experience we got the chance to see scientific socialism up close” (Maurice  Bishop Speaks, xii-xiii).   What must not be lost is that Maurice Bishop and Unison Whiteman are exemplars of what I called a critical Africana human rights consciousness, a praxis that evident in Africana sociopolitical and cultural practices.  The praxis of their critical human rights consciousness is rooted in an African ethos and expressed through the processes of: refining and gaining international perspectives; building ways to institutionalization the movement; refining and clarifying ideological guidance; understanding the conditions of struggle as being centered on questions around human rights; developing and disseminating a counter discourse, through various multimedia platforms.      Radio Free Grenada was a nod to Radio Free Dixie, established by Mabel and Robert F Williams when they were exiled in Cuba. C. L. R. James is known to be a strong radical intellectual influence on the movement and its members.   What we will hear next, is one of the last engagements Maurice Bishop had on U.S. soil; a June 5, 1983 talk Bishop gave in New York.  This is one day after he was honored speaker at the invitation of TransAfrica, held on June 4, 1983, an organization of which I, as well as AWNP’s own Mwiza Munthali, who was Director of Public Affairs worked with.  The June 4 1983 TransAfrica event was filmed by Haile Gerima.    It is the intention of AWNP to bring you the voices of those from whom you would not normally get a chance to hear, as they articulate their ideas with their own words; due to the direct efforts of historical marginalization for political purpose.  Some of you may have heard this before, while some of you have never even heard of Maurcie Bishop.  Either way, AWNP is a platform for building, expanding, and applying ideas.  As once explored by Kwame Ture, moving the unconscious to conscious.   Forward Ever, Backward Never  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3641</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f215e42adfbe3cbe7ea5ca05de1294d6.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Ngũgĩ wa Thiong’o: Memory, Translation &amp; Recovery</title><link>https://www.spreaker.com/episode/ngugi-wa-thiong-o-memory-translation-recovery--57536621</link><description><![CDATA[The ghosts of Hegel, Hume, Locke, and other so-called enlightenment thinkers, are not ghosts at all.  The limiting racialized reasoning; the logics of racial capitalism they espoused are in fact material and nonmaterial at the same time.  We are living in the 21st century, with 14th century logics and reasoning. The complexities of the language formulated during this period have ensured that this will forever be the case.  That is until projects (mass in character) that intentionally and comprehensively disrupt the very power relations that are attendant to the languages that are a product of the racial capitalist logistics that guide everyday racialized reasoning are met with in full force by an African Future.  At the heart of Africana world liberation, is a desire to practice humanity.  A desire that is rooted in collective sensibilities that are guided by a constant search for an understanding of the relationship between nature and the universe.    Paul Zeleza has argued that “African identities, like African languages, are inventions, mutually constitutive existential and epistemic constructions.”  This postulation was rooted in questions around the “challenges of defining “Africa.” Arguing along with other scholars that whoever defines and constructs “Africa,” in considerable measure, guides how we identify and analyze African identities and languages.   In The Invention of Africa : Gnosis, Philosophy and the Order of Knowledge, V. Y. Mudimbe interrogates the construction of Africa through Eurocentric categories and conceptual systems, which produced enduring dichotomies between Europe and Africa, investing the latter's societies, cultures, and bodies with the representational marginalities or even pathologies of alterity (Mudimbe, 1988; Zeleza, 2006).    Elsewhere, Mudimbe, argued that one of the most important aspects of Africa’s representation lies not in its invention per se, a phenomenon that is by no means confined to the continent (think of “Asia” and the “Americas” and “Europe” itself and indeed the origins of the names of numerous nations and ethnic groups), but in the fact that Africa is always imagined, represented and performed as a reality or a fiction in relation to master references—Europe, Whiteness, Christianity, Literacy, Development, Technology, even Islam, as codified through Arabic invasions—mirrors that reflect, indeed refract Africa in peculiar ways, reducing the continent to particular images, to a state of lack until their arrival (Mudimbe, 1988; Zeleza, 2006). Without.   Ngũgĩ wa Thiong’o must not be understood as a singular path on a multipath map. Ngũgĩ wa Thiong’o work must be situated in what Dr. Greg Carr argues that all Africana phenomenon/a must be situated, in a long-view process of memory, translation and recovery. To do so, we can then begin to see how Ngũgĩ wa Thiong’o’s work begins to intersect, inform and be informed by those other Africana thinkers that are committed to identifying, mapping and conceptualizing frame works for understanding human experience, as we move across time/space. Ayi Kwei Armah, Soyinka, Ama Ata Aidoo, Achebe, Tess Onwueme, Ifeoma Okoye, Aminata Sow Fall, Mariama Bâ, Alice Walker, May Ayim, Audre Lorde, to name a few.  As listed, the principle of gender is not categorized, as this very abbreviated list does not distinguish Africana female writers from male projecting counterparts…these writers are writers organizing their rhythms of knowledge production through a lens…either way they lead to a common point, as they are writing for freedom.     Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Image: Nairobi, March 2019]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/714353896</guid><pubDate>Mon, 18 Nov 2019 00:18:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536621/714353896_africaworldnowproject_ngugi_wa_thiongo_memory_translation_recovery.mp3" length="84968990" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The ghosts of Hegel, Hume, Locke, and other so-called enlightenment thinkers, are not ghosts at all.  The limiting racialized reasoning; the logics of racial capitalism they espoused are in fact material and nonmaterial at the same time.  We are...</itunes:subtitle><itunes:summary><![CDATA[The ghosts of Hegel, Hume, Locke, and other so-called enlightenment thinkers, are not ghosts at all.  The limiting racialized reasoning; the logics of racial capitalism they espoused are in fact material and nonmaterial at the same time.  We are living in the 21st century, with 14th century logics and reasoning. The complexities of the language formulated during this period have ensured that this will forever be the case.  That is until projects (mass in character) that intentionally and comprehensively disrupt the very power relations that are attendant to the languages that are a product of the racial capitalist logistics that guide everyday racialized reasoning are met with in full force by an African Future.  At the heart of Africana world liberation, is a desire to practice humanity.  A desire that is rooted in collective sensibilities that are guided by a constant search for an understanding of the relationship between nature and the universe.    Paul Zeleza has argued that “African identities, like African languages, are inventions, mutually constitutive existential and epistemic constructions.”  This postulation was rooted in questions around the “challenges of defining “Africa.” Arguing along with other scholars that whoever defines and constructs “Africa,” in considerable measure, guides how we identify and analyze African identities and languages.   In The Invention of Africa : Gnosis, Philosophy and the Order of Knowledge, V. Y. Mudimbe interrogates the construction of Africa through Eurocentric categories and conceptual systems, which produced enduring dichotomies between Europe and Africa, investing the latter's societies, cultures, and bodies with the representational marginalities or even pathologies of alterity (Mudimbe, 1988; Zeleza, 2006).    Elsewhere, Mudimbe, argued that one of the most important aspects of Africa’s representation lies not in its invention per se, a phenomenon that is by no means confined to the continent (think of “Asia” and the “Americas” and “Europe” itself and indeed the origins of the names of numerous nations and ethnic groups), but in the fact that Africa is always imagined, represented and performed as a reality or a fiction in relation to master references—Europe, Whiteness, Christianity, Literacy, Development, Technology, even Islam, as codified through Arabic invasions—mirrors that reflect, indeed refract Africa in peculiar ways, reducing the continent to particular images, to a state of lack until their arrival (Mudimbe, 1988; Zeleza, 2006). Without.   Ngũgĩ wa Thiong’o must not be understood as a singular path on a multipath map. Ngũgĩ wa Thiong’o work must be situated in what Dr. Greg Carr argues that all Africana phenomenon/a must be situated, in a long-view process of memory, translation and recovery. To do so, we can then begin to see how Ngũgĩ wa Thiong’o’s work begins to intersect, inform and be informed by those other Africana thinkers that are committed to identifying, mapping and conceptualizing frame works for understanding human experience, as we move across time/space. Ayi Kwei Armah, Soyinka, Ama Ata Aidoo, Achebe, Tess Onwueme, Ifeoma Okoye, Aminata Sow Fall, Mariama Bâ, Alice Walker, May Ayim, Audre Lorde, to name a few.  As listed, the principle of gender is not categorized, as this very abbreviated list does not distinguish Africana female writers from male projecting counterparts…these writers are writers organizing their rhythms of knowledge production through a lens…either way they lead to a common point, as they are writing for freedom.     Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Image: Nairobi, March 2019]]></itunes:summary><itunes:duration>3541</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3a991be0b50848b3fa68d0fd230aefca.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Reflections on the Legacy and Potentialities of C.L.R. James</title><link>https://www.spreaker.com/episode/reflections-on-the-legacy-and-potentialities-of-c-l-r-james--57536611</link><description><![CDATA[Writing in Black Jacobins: Toussaint L'Ouverture and the San Domingo Revolution, CLR James argues that: “the cruelties of property and privilege are always more ferocious than the revenges of poverty and oppression. For the one aims at perpetuating resented injustice, the other is merely a momentary passion soon appeased."  The range and scope of CLR James’ work cannot possibly be captured in our limited time with you this evening.  However, it is the intent for us to spend our time effectively in a way that encourages you to explore the work of CLR James as we hear reflections by those who had the opportunity to work closely with him.   The epigraph above brings into sharp focus two of Western Europe’s deadly gifts of modernity, its attempt to redefine the praxis of being human as the justification(s) for the creation and maintenance of private property (Note: the great intellectual-cultural worker, Sylvia Wynter has provided a map that we can follow on this ‘gift’).   This thousand-year process, according to Cedric Robinson, culminating into a racial capitalist system that feeds off the ideas that has structured our current world as a result of chattel [and other forms of] slavery, colonialism/neocolonialism, the salience of race as a cultural ideological class construct, the demonization of gender, and iterations of imperialism has left a deep wound on our collective human consciousness. It forms our consciousness by appealing to our unconsciousness.  Next, you will hear, in order of speaker, reflections on the Legacy of CLR James from those who worked closely with him:   James Early, Former Director of Cultural Studies and Communication at the Center for Folklife Programs and Cultural Studies at the Smithsonian Institution.   Kojo Nnamdi, Host of the Kojo Nnamdi show on NPR/WAMU FM.  Sylvia Hill, Former Professor of Administration of Justice, Department of Urban Affairs, Social Sciences and Social Work at University of the District of Colombia.   And Aldon Nielsen, who is currently The George and Barbara Kelly Professor of American Literature at Penn State University and author of C.L.R. James: A Critical Introduction.   This program was moderated, in part by, E. Ethelbert Miller.   E. Ethelbert Miller is a literary activist and former board chairperson of the Institute for Policy Studies (IPS). He is also a board member of The Writer’s Center and editor of Poet Lore magazine. He was previously the Director of the African American Resource Center at Howard University and former chair of the Humanities Council of Washington, D.C. He is currently a Resident Fellow at UDC.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Music referenced: KAMAUU: Bamboo &amp; LăVĭNDŭR (LaVeNDeR) [Moving Still]; Kojey Radical: Water; Robert Glasper Experiment: Find You (KAYTRANADA Mix) ft. Iman Omari]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/706593091</guid><pubDate>Fri, 01 Nov 2019 21:44:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536611/706593091_africaworldnowproject_reflections_on_the_legacy_and_potentialities_of_clr_james.mp3" length="89460045" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Writing in Black Jacobins: Toussaint L'Ouverture and the San Domingo Revolution, CLR James argues that: “the cruelties of property and privilege are always more ferocious than the revenges of poverty and oppression. For the one aims at perpetuating...</itunes:subtitle><itunes:summary><![CDATA[Writing in Black Jacobins: Toussaint L'Ouverture and the San Domingo Revolution, CLR James argues that: “the cruelties of property and privilege are always more ferocious than the revenges of poverty and oppression. For the one aims at perpetuating resented injustice, the other is merely a momentary passion soon appeased."  The range and scope of CLR James’ work cannot possibly be captured in our limited time with you this evening.  However, it is the intent for us to spend our time effectively in a way that encourages you to explore the work of CLR James as we hear reflections by those who had the opportunity to work closely with him.   The epigraph above brings into sharp focus two of Western Europe’s deadly gifts of modernity, its attempt to redefine the praxis of being human as the justification(s) for the creation and maintenance of private property (Note: the great intellectual-cultural worker, Sylvia Wynter has provided a map that we can follow on this ‘gift’).   This thousand-year process, according to Cedric Robinson, culminating into a racial capitalist system that feeds off the ideas that has structured our current world as a result of chattel [and other forms of] slavery, colonialism/neocolonialism, the salience of race as a cultural ideological class construct, the demonization of gender, and iterations of imperialism has left a deep wound on our collective human consciousness. It forms our consciousness by appealing to our unconsciousness.  Next, you will hear, in order of speaker, reflections on the Legacy of CLR James from those who worked closely with him:   James Early, Former Director of Cultural Studies and Communication at the Center for Folklife Programs and Cultural Studies at the Smithsonian Institution.   Kojo Nnamdi, Host of the Kojo Nnamdi show on NPR/WAMU FM.  Sylvia Hill, Former Professor of Administration of Justice, Department of Urban Affairs, Social Sciences and Social Work at University of the District of Colombia.   And Aldon Nielsen, who is currently The George and Barbara Kelly Professor of American Literature at Penn State University and author of C.L.R. James: A Critical Introduction.   This program was moderated, in part by, E. Ethelbert Miller.   E. Ethelbert Miller is a literary activist and former board chairperson of the Institute for Policy Studies (IPS). He is also a board member of The Writer’s Center and editor of Poet Lore magazine. He was previously the Director of the African American Resource Center at Howard University and former chair of the Humanities Council of Washington, D.C. He is currently a Resident Fellow at UDC.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Music referenced: KAMAUU: Bamboo &amp; LăVĭNDŭR (LaVeNDeR) [Moving Still]; Kojey Radical: Water; Robert Glasper Experiment: Find You (KAYTRANADA Mix) ft. Iman Omari]]></itunes:summary><itunes:duration>3728</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/75f83887304731d6cdf730713d6bbf06.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Long Movement for Freedom in Haiti</title><link>https://www.spreaker.com/episode/the-long-movement-for-freedom-in-haiti--57536627</link><description><![CDATA[In a November 1797 Letter to the French Directory, Toussaint L’Ouverture writes a warning to the French and its allies in Haiti of any attempts to (re)institute slavery in Saint Domingue:  “Do [the forces of reaction] think that men who have been able to enjoy the blessing of liberty will calmly see it snatched away? ... If they had a thousand lives, they would sacrifice them all rather than be forced into slavery again. But no, the same hand which has broken our chains will not enslave us…”  Though most reports point to this current iteration of Haitian resistance are being sparked by the Haitian government’s announcement that it was going to cease subsidizing gas and diesel, it must not be lost that the current uprising in Haiti is a reverberation of what was started in the late 1700s and early 1800s, but intentionally interrupted over the next few centuries.    As a result, this announcement can be better understood as an accelerator that added to the conditions of poverty, which was proliferated by massive corruption involving members of the previous and current government, including the president, Moïse.  To date, “journalists, human rights groups, and a state auditing body have all issued hundreds of pages of reports documenting how up to $2 billion from the Venezuelan fuel assistance program PetroCaribe has been diverted into politicians’ pockets.   According the article, Why Haitians are Protesting En Masse via Jacobin Magazine, as well as other sources, “every day on the air, elected officials sling accusations of kickbacks and graft at one another.   In addition to this, last January at the Organization of American States, Haiti voted with the United States against its longtime former benefactor, Venezuela’s Nicolás Maduro. According to Haitian human rights advocate Marie Yolène Gilles, this vote was a quid pro quo.  Yet, not surprisingly, the US-dominated OAS has yet to meet officially about the Haitian crisis —although there was a secretive and unofficial US-led trip—even though conditions on the ground are pretty close to the circumstances decried in the January resolution on Venezuela.  Environmental [neo]Colonialism   The conditions in Haiti are a direct product of the continued conditions of colonialism, neoliberal economic policies and an unjust approach to tackling climate change.  The environmental degradation, which is exacerbated with each drought and hurricane season, can be traced back to French colonial rule over Haiti when land and forests were abused, rendering large swathes of the country barren and infertile (https://portside.org/2019-10-01/what-really-behind-crisis-haiti).    The US approach to the Haitian economy has been predominantly extractive. The country has an estimated $20bn of mineral deposits consistently exploited by US and Canadian corporations.   Today, we take another look at the conditions on the ground in Haiti, through a recent conversation between AWNP’s Mwiza Munthali and Nicole Phillips .    Nicole Philips is an attorney, specializing in human rights and rule of law and professor at the University of the Aristide Foundation law school in Port-au-Prince, Haiti as well as a professor at UC Hastings College of Law at the University of San Francisco.   Our show was produced in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/705914758</guid><pubDate>Thu, 31 Oct 2019 14:42:44 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536627/705914758_africaworldnowproject_the_long_movement_for_freedom_in_haiti.mp3" length="57603619" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In a November 1797 Letter to the French Directory, Toussaint L’Ouverture writes a warning to the French and its allies in Haiti of any attempts to (re)institute slavery in Saint Domingue:  “Do [the forces of reaction] think that men who have been able...</itunes:subtitle><itunes:summary><![CDATA[In a November 1797 Letter to the French Directory, Toussaint L’Ouverture writes a warning to the French and its allies in Haiti of any attempts to (re)institute slavery in Saint Domingue:  “Do [the forces of reaction] think that men who have been able to enjoy the blessing of liberty will calmly see it snatched away? ... If they had a thousand lives, they would sacrifice them all rather than be forced into slavery again. But no, the same hand which has broken our chains will not enslave us…”  Though most reports point to this current iteration of Haitian resistance are being sparked by the Haitian government’s announcement that it was going to cease subsidizing gas and diesel, it must not be lost that the current uprising in Haiti is a reverberation of what was started in the late 1700s and early 1800s, but intentionally interrupted over the next few centuries.    As a result, this announcement can be better understood as an accelerator that added to the conditions of poverty, which was proliferated by massive corruption involving members of the previous and current government, including the president, Moïse.  To date, “journalists, human rights groups, and a state auditing body have all issued hundreds of pages of reports documenting how up to $2 billion from the Venezuelan fuel assistance program PetroCaribe has been diverted into politicians’ pockets.   According the article, Why Haitians are Protesting En Masse via Jacobin Magazine, as well as other sources, “every day on the air, elected officials sling accusations of kickbacks and graft at one another.   In addition to this, last January at the Organization of American States, Haiti voted with the United States against its longtime former benefactor, Venezuela’s Nicolás Maduro. According to Haitian human rights advocate Marie Yolène Gilles, this vote was a quid pro quo.  Yet, not surprisingly, the US-dominated OAS has yet to meet officially about the Haitian crisis —although there was a secretive and unofficial US-led trip—even though conditions on the ground are pretty close to the circumstances decried in the January resolution on Venezuela.  Environmental [neo]Colonialism   The conditions in Haiti are a direct product of the continued conditions of colonialism, neoliberal economic policies and an unjust approach to tackling climate change.  The environmental degradation, which is exacerbated with each drought and hurricane season, can be traced back to French colonial rule over Haiti when land and forests were abused, rendering large swathes of the country barren and infertile (https://portside.org/2019-10-01/what-really-behind-crisis-haiti).    The US approach to the Haitian economy has been predominantly extractive. The country has an estimated $20bn of mineral deposits consistently exploited by US and Canadian corporations.   Today, we take another look at the conditions on the ground in Haiti, through a recent conversation between AWNP’s Mwiza Munthali and Nicole Phillips .    Nicole Philips is an attorney, specializing in human rights and rule of law and professor at the University of the Aristide Foundation law school in Port-au-Prince, Haiti as well as a professor at UC Hastings College of Law at the University of San Francisco.   Our show was produced in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3601</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/15171c4430e966ca4aa88a1e808429cd.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Praxis of John Coltrane through Alice Coltrane</title><link>https://www.spreaker.com/episode/the-praxis-of-john-coltrane-through-alice-coltrane--57536632</link><description><![CDATA[To understand the music of John Coltrane you must understand the long genealogy of the genre of African Diasporic cultural expression—called Black (or American) Classical Music or jazz as it is often labeled particularly, as it moves back and forth on the time/space continuum.  From the Now moment. To the Future moment as yet seen. To the complexities of the past. Back to Now. Never in a linear path.       You must listen to Sun Ra. Diz. Bird. Sonny. Brother Ah. Abdullah Ibrahim, Celia Cruz, Tito. Hugh Masekela. Abby. Max. Ella. Nina. Holiday. De La. Tribe. Guru. Heavy. The birds. The Wind. The rain.    You must be able to map the material and non-material experiences…often improvised in response to the conditions within which Africana peoples found themselves.   You must understand the deep ancestral, historical, and spiritual memory of a people to simultaneously be aware of these conditions while also seeing a world beyond those conditions.   John Coltrane—the person, the musician—is a vital link in the long chain of humanity—a representation of an African vibration of humanity.   Amiri Baraka in his article John Coltrane: Why His Legacy Continues? writes: “Why does his legacy continue to influence our lives, our music, and the arts?...Trane emerges as the process of historical clarification itself, of a particular social/aesthetic development…When we see him standing next to Bird and Diz, an excited young inlooker inside the torrent of the rising Bop statement, right next to the chief creators of that fervent expression of new black life, we are seeing actual point and line, note and phrase of the continuum. As if we could also see Louis and Bechet hovering over them, with Pres hovering just to the side waiting his entrance, and then beyond in a deeper yet to be revealed hover, Pharoah and Albert and David and Wynton or Olu in the mist, there about to be, when called by the notes of what has struck yet before all mentioned. Trane carried the deepness in us thru Bird and Diz, and them, back to us. He reclaimed Bop fire, the Africa, Polyrhythmic, Improvisational, Blue, Spirituality of us…the Free Jazz! Was parallel to Free Angela! Free Huey! The Ballot or the Bullet! Free Black People!” (192: Digging: The Afro American Soul of American Classical Music)  ---Amiri Baraka adds more clarity---I love Music (For John Coltrane)--  For Amiri Baraka, and others, “Trane still sounds inside us as the freedom we seek, the total expression of our lives as the expression of the Human headed soul, teaching that the flaming paradise of his music is in us to create the world we live in” (194: Digging: The Afro American Soul of American Classical Music)  But above all of this…more than any of this…to understand Trane you must understand his wife, Alice Coltrane.  You must listen to her organized vibrational melodies that seek in their own space to free people, who did not know they needed to be freed, and as of yet still not know they need to be freed.  Today, we will listen to a radio documentary produce by the Pacifica Archives, titled Trane Lives.  We hear Alice on Trane…and Trane, less than a year before he moved beyond.   For complete program: https://www.pacificaradioarchives.org/recording/pz065901-02   Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Alice and John Coltrane: no copyright infringement is intended]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/687390742</guid><pubDate>Fri, 27 Sep 2019 00:43:33 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536632/687390742_africaworldnowproject_the_praxis_of_john_coltrane_through_alice_coltrane.mp3" length="58554058" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>To understand the music of John Coltrane you must understand the long genealogy of the genre of African Diasporic cultural expression—called Black (or American) Classical Music or jazz as it is often labeled particularly, as it moves back and forth on...</itunes:subtitle><itunes:summary><![CDATA[To understand the music of John Coltrane you must understand the long genealogy of the genre of African Diasporic cultural expression—called Black (or American) Classical Music or jazz as it is often labeled particularly, as it moves back and forth on the time/space continuum.  From the Now moment. To the Future moment as yet seen. To the complexities of the past. Back to Now. Never in a linear path.       You must listen to Sun Ra. Diz. Bird. Sonny. Brother Ah. Abdullah Ibrahim, Celia Cruz, Tito. Hugh Masekela. Abby. Max. Ella. Nina. Holiday. De La. Tribe. Guru. Heavy. The birds. The Wind. The rain.    You must be able to map the material and non-material experiences…often improvised in response to the conditions within which Africana peoples found themselves.   You must understand the deep ancestral, historical, and spiritual memory of a people to simultaneously be aware of these conditions while also seeing a world beyond those conditions.   John Coltrane—the person, the musician—is a vital link in the long chain of humanity—a representation of an African vibration of humanity.   Amiri Baraka in his article John Coltrane: Why His Legacy Continues? writes: “Why does his legacy continue to influence our lives, our music, and the arts?...Trane emerges as the process of historical clarification itself, of a particular social/aesthetic development…When we see him standing next to Bird and Diz, an excited young inlooker inside the torrent of the rising Bop statement, right next to the chief creators of that fervent expression of new black life, we are seeing actual point and line, note and phrase of the continuum. As if we could also see Louis and Bechet hovering over them, with Pres hovering just to the side waiting his entrance, and then beyond in a deeper yet to be revealed hover, Pharoah and Albert and David and Wynton or Olu in the mist, there about to be, when called by the notes of what has struck yet before all mentioned. Trane carried the deepness in us thru Bird and Diz, and them, back to us. He reclaimed Bop fire, the Africa, Polyrhythmic, Improvisational, Blue, Spirituality of us…the Free Jazz! Was parallel to Free Angela! Free Huey! The Ballot or the Bullet! Free Black People!” (192: Digging: The Afro American Soul of American Classical Music)  ---Amiri Baraka adds more clarity---I love Music (For John Coltrane)--  For Amiri Baraka, and others, “Trane still sounds inside us as the freedom we seek, the total expression of our lives as the expression of the Human headed soul, teaching that the flaming paradise of his music is in us to create the world we live in” (194: Digging: The Afro American Soul of American Classical Music)  But above all of this…more than any of this…to understand Trane you must understand his wife, Alice Coltrane.  You must listen to her organized vibrational melodies that seek in their own space to free people, who did not know they needed to be freed, and as of yet still not know they need to be freed.  Today, we will listen to a radio documentary produce by the Pacifica Archives, titled Trane Lives.  We hear Alice on Trane…and Trane, less than a year before he moved beyond.   For complete program: https://www.pacificaradioarchives.org/recording/pz065901-02   Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Image: Alice and John Coltrane: no copyright infringement is intended]]></itunes:summary><itunes:duration>3660</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/1fb23df48a915fbf23b2bec1d37cef68.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Critically Reading Cedric Robinson's Black Marxism: The Making of the Black Radical Tradition</title><link>https://www.spreaker.com/episode/critically-reading-cedric-robinson-s-black-marxism-the-making-of-the-black-radical-tradition--57536604</link><description><![CDATA[Robin D.G. Kelley argues that Cedric Robinson’s book is “a critique of Western Marxism and its failure to understand the conditions and movements of Black people in Africa and the Diaspora.”   Kelley goes on to suggest that Robinson not only exposes the limits of historical materialism as a way of understanding Black experience but also reveals that the roots of Western racism took hold in European civilization well before the dawn of capitalism.”   In fact, it was Robinson who proposed the idea that the racialization of the proletariat and the invention of whiteness began within Europe itself, long before Europe's modern encounter with African and New World labor. Accordingly, such insights give the "Dark Ages" new meaning.   I have argued, elsewhere, rooting my perspectives in a critical reading of Robinson, Marimba Ani, Oliver Cox, Audrey Smedley, Sylvia Wynter, C.L.R. James and W.E. B. Du Bois, that race must be understood at a deeper level.  To better understand the salience of a fictitious, yet deadly concept, it must be examined as a cultural-ideological class construct, further building on the argument of Du Bois, that “the world was thinking wrong about race, because it did not know.  The ultimate evil was stupidity.   According to Audrey Smedley in, Race in North America: Origin and Evolution of a Worldview, race is a “cosmological ordering system structured out of the political, economic, and social experiences of peoples who emerged as expansionist, conquering, and dominating nations on a worldwide quest for wealth and power.”    Being so, we can see that race is expressed in material and non-material ways.  It is, in fact, a culturally ingrained, ideologically-driven mechanism that has permeated sociopolitical structures and economic imperatives which guide institutional practices for the expressed purpose to serve deeply rooted insecurities that are wrapped in the myths of white superiority.    Today, we bring you, a public critical reading of Cedric Robinson’s Black Marxism: The Making of the Black Radical Tradition with Acklyn Lynch, Haile Gerima and AWNP collective’s member, Josh Myers. This critical reading is part of a series that is curated at Sankofa Video and Books in Washington, DC.   Dr. Acklyn Lynch is a revered scholar/activist of African and African Diaspora history, culture and politics.  He has taught at University of Maryland Baltimore County, Howard University, and University of Massachusetts Amhurst.  He is author of Nightmare Overhanging Darkly: Essays on Black Culture and Resistance.   Haile Gerima is an independent filmmaker and professor of film at Howard University.  After the award-winning Ashes &amp; Embers (1982) and the documentaries Wilmington 10—U.S.A 10,000 (1978) and After Winter: Sterling Brown (1985), Gerima filmed his epic, Sankofa in (1993).  His films have won numerous awards and are internationally acclaimed for the range and scope of their storytelling, cinematography, and innovations.    Gerima continues to produce and distribute his films, including his most recent award-winning film, Teza (2008). He also lectures and conducts workshops in alternative screenwriting and directing both within the U.S. and internationally.  Josh Myers currently teaches Africana Studies in the Department of Afro-American Studies at Howard University. He has published a number of scholarly journal articles exploring Africana history, politics and culture. He is author of the forthcoming, We Are Worth Fighting For: A History of the Howard University Student Protest of 1989. He serves on the editorial board of The Compass and is editor of A Gathering Together: Literary Journal.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/683496638</guid><pubDate>Thu, 19 Sep 2019 19:10:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536604/683496638_africaworldnowproject_critically_reading_cedric_robinson_in_black_marxism_the_making_of_the_black_radical_tradition.mp3" length="59948788" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Robin D.G. Kelley argues that Cedric Robinson’s book is “a critique of Western Marxism and its failure to understand the conditions and movements of Black people in Africa and the Diaspora.”   Kelley goes on to suggest that Robinson not only exposes...</itunes:subtitle><itunes:summary><![CDATA[Robin D.G. Kelley argues that Cedric Robinson’s book is “a critique of Western Marxism and its failure to understand the conditions and movements of Black people in Africa and the Diaspora.”   Kelley goes on to suggest that Robinson not only exposes the limits of historical materialism as a way of understanding Black experience but also reveals that the roots of Western racism took hold in European civilization well before the dawn of capitalism.”   In fact, it was Robinson who proposed the idea that the racialization of the proletariat and the invention of whiteness began within Europe itself, long before Europe's modern encounter with African and New World labor. Accordingly, such insights give the "Dark Ages" new meaning.   I have argued, elsewhere, rooting my perspectives in a critical reading of Robinson, Marimba Ani, Oliver Cox, Audrey Smedley, Sylvia Wynter, C.L.R. James and W.E. B. Du Bois, that race must be understood at a deeper level.  To better understand the salience of a fictitious, yet deadly concept, it must be examined as a cultural-ideological class construct, further building on the argument of Du Bois, that “the world was thinking wrong about race, because it did not know.  The ultimate evil was stupidity.   According to Audrey Smedley in, Race in North America: Origin and Evolution of a Worldview, race is a “cosmological ordering system structured out of the political, economic, and social experiences of peoples who emerged as expansionist, conquering, and dominating nations on a worldwide quest for wealth and power.”    Being so, we can see that race is expressed in material and non-material ways.  It is, in fact, a culturally ingrained, ideologically-driven mechanism that has permeated sociopolitical structures and economic imperatives which guide institutional practices for the expressed purpose to serve deeply rooted insecurities that are wrapped in the myths of white superiority.    Today, we bring you, a public critical reading of Cedric Robinson’s Black Marxism: The Making of the Black Radical Tradition with Acklyn Lynch, Haile Gerima and AWNP collective’s member, Josh Myers. This critical reading is part of a series that is curated at Sankofa Video and Books in Washington, DC.   Dr. Acklyn Lynch is a revered scholar/activist of African and African Diaspora history, culture and politics.  He has taught at University of Maryland Baltimore County, Howard University, and University of Massachusetts Amhurst.  He is author of Nightmare Overhanging Darkly: Essays on Black Culture and Resistance.   Haile Gerima is an independent filmmaker and professor of film at Howard University.  After the award-winning Ashes &amp; Embers (1982) and the documentaries Wilmington 10—U.S.A 10,000 (1978) and After Winter: Sterling Brown (1985), Gerima filmed his epic, Sankofa in (1993).  His films have won numerous awards and are internationally acclaimed for the range and scope of their storytelling, cinematography, and innovations.    Gerima continues to produce and distribute his films, including his most recent award-winning film, Teza (2008). He also lectures and conducts workshops in alternative screenwriting and directing both within the U.S. and internationally.  Josh Myers currently teaches Africana Studies in the Department of Afro-American Studies at Howard University. He has published a number of scholarly journal articles exploring Africana history, politics and culture. He is author of the forthcoming, We Are Worth Fighting For: A History of the Howard University Student Protest of 1989. He serves on the editorial board of The Compass and is editor of A Gathering Together: Literary Journal.]]></itunes:summary><itunes:duration>3747</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/99a3bd98fe8f6f36706cce87d290c870.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Of 1619 w/ Josh Myers</title><link>https://www.spreaker.com/episode/of-1619-w-josh-myers--57536608</link><description><![CDATA[Over the past few weeks there has been a low-humming buzz on dominant media platforms around the release of New York Times Magazine 1619 Project.  The lead author, investigative journalist, Nikole Hannah-Jones writes that:    “The 1619 Project is a major initiative from The New York Times observing the 400th anniversary of the beginning of American slavery. It aims to reframe the country’s history, understanding 1619 as our true founding, and placing the consequences of slavery and the contributions of black Americans at the very center of the story we tell ourselves about who we are.”  History is a very nonlinear, messing process. Therefore, to pinpoint moments as being the beginning can often lead to more questions.  In fact, for most of us, history as a concept is narrowly understood.  While there is historical specificity to various events and experiences, we must be careful to not miss the convergence, often, of a series of simultaneous events that contribute to what one may identify as the moment, the origin.   If we agree, then Dr. John Henrik Clarke’s definition of history becomes very important to highlight:  “History is not everything, but it is a starting point. History is a clock that people use to tell their political and cultural time of day. It is a compass they use to find themselves on the map of human geography. It tells them where they are, but more importantly, what they must be.”    It becomes very instructive for a critical reader, particularly when reading projects that are developed for public consumption—to always move directly to the sources.  The references.  The works cited pages. The footnotes. The end notes.  Or, if lucky, to the list of supplementary or more information reading lists.  To not understand that all writing is political. And that all efforts to tell stories are rooted in epistemic and philosophical frameworks that guide the way we go about doing the work we do, particularly in attempts to quote—tell the whole story—unquote is to miss exactly who is talking and who they are actually talking to, despite who the author or authors of a discourse are.   As critical, intentional thinkers who attempt to engage, map, and push forward knowledge of and about the Africana world and its contributions to and relationships with the world; we do not involve ourselves into putting much energy into petty non-substantive critiques of the work or works of others.    But we do pay attention. We are cognizant of the various discourses that are promoted. We are interested in ontological and epistemic decolonization processes...  Amiri Baraka once wrote:   “The actual beginnings of our expression are post Western (just as they certainly are pre-western). It is only necessary that we arm ourselves with complete self-knowledge the whole technology (which is after all just expression of whoever) will change to reflect the essence of a freed people.”  Today, AWNP’s Josh Myers explores 1619 in context.  Moving the conversation and offering those who’s curiosities have been primed to see the what this 1619 thing is all about.   Josh Myers teaches Africana Studies in the Department of Afro-American Studies at Howard University. He serves on the editorial board of The Compass and is editor of A Gathering Together: Literary Journal   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Image &amp; Artist: Emilio O'Farrill]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/672945692</guid><pubDate>Thu, 29 Aug 2019 21:05:46 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536608/672945692_africaworldnowproject_of_1619_w_josh_myers.mp3" length="59026770" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Over the past few weeks there has been a low-humming buzz on dominant media platforms around the release of New York Times Magazine 1619 Project.  The lead author, investigative journalist, Nikole Hannah-Jones writes that:    “The 1619 Project is a...</itunes:subtitle><itunes:summary><![CDATA[Over the past few weeks there has been a low-humming buzz on dominant media platforms around the release of New York Times Magazine 1619 Project.  The lead author, investigative journalist, Nikole Hannah-Jones writes that:    “The 1619 Project is a major initiative from The New York Times observing the 400th anniversary of the beginning of American slavery. It aims to reframe the country’s history, understanding 1619 as our true founding, and placing the consequences of slavery and the contributions of black Americans at the very center of the story we tell ourselves about who we are.”  History is a very nonlinear, messing process. Therefore, to pinpoint moments as being the beginning can often lead to more questions.  In fact, for most of us, history as a concept is narrowly understood.  While there is historical specificity to various events and experiences, we must be careful to not miss the convergence, often, of a series of simultaneous events that contribute to what one may identify as the moment, the origin.   If we agree, then Dr. John Henrik Clarke’s definition of history becomes very important to highlight:  “History is not everything, but it is a starting point. History is a clock that people use to tell their political and cultural time of day. It is a compass they use to find themselves on the map of human geography. It tells them where they are, but more importantly, what they must be.”    It becomes very instructive for a critical reader, particularly when reading projects that are developed for public consumption—to always move directly to the sources.  The references.  The works cited pages. The footnotes. The end notes.  Or, if lucky, to the list of supplementary or more information reading lists.  To not understand that all writing is political. And that all efforts to tell stories are rooted in epistemic and philosophical frameworks that guide the way we go about doing the work we do, particularly in attempts to quote—tell the whole story—unquote is to miss exactly who is talking and who they are actually talking to, despite who the author or authors of a discourse are.   As critical, intentional thinkers who attempt to engage, map, and push forward knowledge of and about the Africana world and its contributions to and relationships with the world; we do not involve ourselves into putting much energy into petty non-substantive critiques of the work or works of others.    But we do pay attention. We are cognizant of the various discourses that are promoted. We are interested in ontological and epistemic decolonization processes...  Amiri Baraka once wrote:   “The actual beginnings of our expression are post Western (just as they certainly are pre-western). It is only necessary that we arm ourselves with complete self-knowledge the whole technology (which is after all just expression of whoever) will change to reflect the essence of a freed people.”  Today, AWNP’s Josh Myers explores 1619 in context.  Moving the conversation and offering those who’s curiosities have been primed to see the what this 1619 thing is all about.   Josh Myers teaches Africana Studies in the Department of Afro-American Studies at Howard University. He serves on the editorial board of The Compass and is editor of A Gathering Together: Literary Journal   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Image &amp; Artist: Emilio O'Farrill]]></itunes:summary><itunes:duration>3690</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/fb8701e3b2cbed6f431936486ead65f1.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>African Rhythms: A Workshop on Cultural Continuity &amp; the Future of Jazz</title><link>https://www.spreaker.com/episode/african-rhythms-a-workshop-on-cultural-continuity-the-future-of-jazz--57536602</link><description><![CDATA[Descriptors such as jungle music, negro music, jazz...African American Classical Music. Black Classical Music. Spirit Music...and African Rhythms...have been attached to the vibrational human expressions, that once organized into various rhythms, notes, and harmonies become what we have come to call—music.  The deep structures that organize these vibrations have purpose. They have origin.  They have life.  They represent life.  They aide us through life.  They are bridges between and expressions of worlds seen and worlds unseen.  They are all around us. Exploring the form and functions of African rhythms and all that they contribute to our world are part and parcel of understanding the interconnections between the material and nonmaterial, and how they inform each other.  This past April 2019, at the Association for the Study of Classical African Civilization’s (ASCAC) meeting held at Medgar Evers College in New York, a discussion titled African Rhythms: A Workshop on Cultural Continuity and the Future of Jazz, was developed to explore what was laid out above.    Who you will hear next in order of speaker, the wide-ranging discussion from this meeting:    George Turner is a longtime activist from Brooklyn, NY and currently serves on the Board of ASCAC.   Hank Williams is a jazz writer and radio host and professor at Lehman College.   Dr. Anyabwile Love is an assistant professor of Black Studies at the Community College of Philadelphia and a scholar of John Coltrane.  Dr. Josh Myers (AWNP Collective, is assistant professor of Africans Studies at Howard University.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/669517313</guid><pubDate>Thu, 22 Aug 2019 16:55:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536602/669517313_africaworldnowproject_african_rhythms_a_workshop_on_cultural_continuity_the_future_of_jazz.mp3" length="59223629" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Descriptors such as jungle music, negro music, jazz...African American Classical Music. Black Classical Music. Spirit Music...and African Rhythms...have been attached to the vibrational human expressions, that once organized into various rhythms,...</itunes:subtitle><itunes:summary><![CDATA[Descriptors such as jungle music, negro music, jazz...African American Classical Music. Black Classical Music. Spirit Music...and African Rhythms...have been attached to the vibrational human expressions, that once organized into various rhythms, notes, and harmonies become what we have come to call—music.  The deep structures that organize these vibrations have purpose. They have origin.  They have life.  They represent life.  They aide us through life.  They are bridges between and expressions of worlds seen and worlds unseen.  They are all around us. Exploring the form and functions of African rhythms and all that they contribute to our world are part and parcel of understanding the interconnections between the material and nonmaterial, and how they inform each other.  This past April 2019, at the Association for the Study of Classical African Civilization’s (ASCAC) meeting held at Medgar Evers College in New York, a discussion titled African Rhythms: A Workshop on Cultural Continuity and the Future of Jazz, was developed to explore what was laid out above.    Who you will hear next in order of speaker, the wide-ranging discussion from this meeting:    George Turner is a longtime activist from Brooklyn, NY and currently serves on the Board of ASCAC.   Hank Williams is a jazz writer and radio host and professor at Lehman College.   Dr. Anyabwile Love is an assistant professor of Black Studies at the Community College of Philadelphia and a scholar of John Coltrane.  Dr. Josh Myers (AWNP Collective, is assistant professor of Africans Studies at Howard University.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3702</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/a7d98e498cb1fd0a8964cfd789d0debb.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>African Wisdom(s), Light &amp; Consciousness Formation with Dr. Edward Bruce Bynum</title><link>https://www.spreaker.com/episode/african-wisdom-s-light-consciousness-formation-with-dr-edward-bruce-bynum--57536605</link><description><![CDATA[How do we see?...before you become perplexed at such a simple question...the answer is more complex than we usually give time to consider…  If you thought and said, with our eyes! Then you are fractionally correct.  And I mean fractionally…because the sciences have proven beyond doubt, opinion or belief that, we quote see unquote with our mind(s). The various conflation of influences that coagulate to shape our perspectives and perceptions that over a course of time and space we have, either, been forced to or voluntarily merge into our life trajectories, is in fact what we see.  Therefore, what we feel. And, consequently, what we do (or don’t do) is directly guided by this fact.   The universal consciousness of the what physicists have come to discover— a living universe, a collective consciousness to which we are all linked…known to ancient Africans—refined through centuries of civilization of the Nubians and Kemet (Egyptians), known to them as the primordial waters of nun, known and expressed to us daily as, emotion…identified through science as light…is vital to all life—including the life of the mind.   Various Africana systems have attempted to systemize this multiplicity of this knowledge filtered through time and space, material and spiritual explorations. For example, Kimbwandende Kia Bunseki Fu-Kiau in African Cosmology of the Bantu-Kongo: Principles of Life &amp; Living introduces us to the scared knowledge of what is conceptualized as the Kongo Vee. According to Dr. Fu-key aw Bunseki, the ‘V’ is one of the most important keys to understanding life on the planet earth and the cosmic bodies.  The ‘V’ is everything because it is the beginning itself.  It is the bridging wire between thinking-matter the human (muntu), and the world of un-thinking matter (the world and source of un-grasped ideas and images. (African Cosmology of the Bantu-Kongo: 130-131).   In his book, Dark Light Consciousness, Dr. Bynum adds to our understanding of the role and importance of African wisdom and its influences. In fact, we can say with assured confidence, fundamental facts-or wisdom-that make-up African knowledge systems are the direct origins of contemporary discoveries in various fields of inquiry such as, but not limited to, quantum physics and the musings of advance ideas captured in string theory.    Dr. Bynum writes that ‘Light itself now appears more and more to us as a vibration of a fifth dimension.  Both forces and Beings appear to us in the realm of light and it is our disposition that influences what we see' (Dark Light Consciousness: 3).   In other words, our eyes function to perceive and receive light which allows us to quote see based upon our cultivated (or uncultivated) understanding of the totality of experimental and experiential knowledge invoked by a singular phenomenon or collection of phenomea.  More plainly, what we quote see is what our understanding of the mind allows us to quote see.   Today, we expand upon and more deeply explore these ideas with Dr. Edward Bruce Bynum, as they are presented in his book, Dark Light Consciousness: Melanin, Serpent Power, and the Luminous Matrix of Reality.    Dr. Edward Bruce Bynum is former director of the Behavioral Medicine &amp; Anxieties Disorders Clinic at the University of Massachusetts Health Services in Amherst, a clinical psychologist, a practitioner of kundalini yoga, and author of several books of poetry, psychology, and has published numerous clinical articles for scientific journals.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Music:  The Light Remix (Common)-J Dilla  Like it Is-Yusef Lateef Nafas-Zeb  Picture: Sirius A]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/669513023</guid><pubDate>Thu, 22 Aug 2019 16:45:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536605/669513023_africaworldnowproject_african_wisdoms_light_consciousness_formation_with_dr_edward_bruce_bynum.mp3" length="56643567" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>How do we see?...before you become perplexed at such a simple question...the answer is more complex than we usually give time to consider…  If you thought and said, with our eyes! Then you are fractionally correct.  And I mean fractionally…because the...</itunes:subtitle><itunes:summary><![CDATA[How do we see?...before you become perplexed at such a simple question...the answer is more complex than we usually give time to consider…  If you thought and said, with our eyes! Then you are fractionally correct.  And I mean fractionally…because the sciences have proven beyond doubt, opinion or belief that, we quote see unquote with our mind(s). The various conflation of influences that coagulate to shape our perspectives and perceptions that over a course of time and space we have, either, been forced to or voluntarily merge into our life trajectories, is in fact what we see.  Therefore, what we feel. And, consequently, what we do (or don’t do) is directly guided by this fact.   The universal consciousness of the what physicists have come to discover— a living universe, a collective consciousness to which we are all linked…known to ancient Africans—refined through centuries of civilization of the Nubians and Kemet (Egyptians), known to them as the primordial waters of nun, known and expressed to us daily as, emotion…identified through science as light…is vital to all life—including the life of the mind.   Various Africana systems have attempted to systemize this multiplicity of this knowledge filtered through time and space, material and spiritual explorations. For example, Kimbwandende Kia Bunseki Fu-Kiau in African Cosmology of the Bantu-Kongo: Principles of Life &amp; Living introduces us to the scared knowledge of what is conceptualized as the Kongo Vee. According to Dr. Fu-key aw Bunseki, the ‘V’ is one of the most important keys to understanding life on the planet earth and the cosmic bodies.  The ‘V’ is everything because it is the beginning itself.  It is the bridging wire between thinking-matter the human (muntu), and the world of un-thinking matter (the world and source of un-grasped ideas and images. (African Cosmology of the Bantu-Kongo: 130-131).   In his book, Dark Light Consciousness, Dr. Bynum adds to our understanding of the role and importance of African wisdom and its influences. In fact, we can say with assured confidence, fundamental facts-or wisdom-that make-up African knowledge systems are the direct origins of contemporary discoveries in various fields of inquiry such as, but not limited to, quantum physics and the musings of advance ideas captured in string theory.    Dr. Bynum writes that ‘Light itself now appears more and more to us as a vibration of a fifth dimension.  Both forces and Beings appear to us in the realm of light and it is our disposition that influences what we see' (Dark Light Consciousness: 3).   In other words, our eyes function to perceive and receive light which allows us to quote see based upon our cultivated (or uncultivated) understanding of the totality of experimental and experiential knowledge invoked by a singular phenomenon or collection of phenomea.  More plainly, what we quote see is what our understanding of the mind allows us to quote see.   Today, we expand upon and more deeply explore these ideas with Dr. Edward Bruce Bynum, as they are presented in his book, Dark Light Consciousness: Melanin, Serpent Power, and the Luminous Matrix of Reality.    Dr. Edward Bruce Bynum is former director of the Behavioral Medicine &amp; Anxieties Disorders Clinic at the University of Massachusetts Health Services in Amherst, a clinical psychologist, a practitioner of kundalini yoga, and author of several books of poetry, psychology, and has published numerous clinical articles for scientific journals.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Music:  The Light Remix (Common)-J Dilla  Like it Is-Yusef Lateef Nafas-Zeb  Picture:...]]></itunes:summary><itunes:duration>3541</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e2dad65dd0ceefc561730aa646f010de.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Price of Racial Reconciliation</title><link>https://www.spreaker.com/episode/the-price-of-racial-reconciliation--57536613</link><description><![CDATA[In The Price of Racial Reconciliation, Dr. Ronald Walters writes “the power of history is not only its description of events, but also its relation to the identity of those who shape it, and those “who suffer from such shaping.  As such, “history” comprises events that groups select as a resource to derive identity and meaning from the past, and to inform present understanding or action.  The selectively of such events politicizes history, for the powerful can determine an understanding of historical events consistent with a narrative they wish to advance” (2).   Dr. Walters goes on to suggest that a “step toward dismantling systems of oppression in which one cultural group dominates another, reparations are more than simply “payment” for past injury.  They are a national question” (3).   It is here the myths that support a tenuous national identity crumble with the realities of the systems, conditions and institutions that were constructed to maintain a social order that supports an economic system—in this case racial capitalism.   We do not have time to go into the long history of the movement, but highlighting its continuities throughout the world is essential in this period of planetary crisis that are disproportionately impacting the African world.   On one level, the essential question of reparations is rooted in the fact that slavery was unjust because it refused to recognize and compensate the labor of those subjected to slavery.  In a capitalist society built upon plantation economies, the idea of unpaid labor is in fact a violation of the fundamental principles of the so-called free-market exchange that regulates the notion of supply and demand the establishes the value of both labor and what this labor produces (From Slavery to Genocide: The Fallacy of Debt in Reparations Discourse:109). On another level, the clear morality and legal violations are brought to fore.   It is not a question of either, or, but a question of both/and.   We will hear Professor Sir Hilary Beckles (older lecture Kingstown, SVG) expand upon reparations.   Professor Sir Hilary Beckles is Vice Chancellor of the University of the West Indies. He is a distinguished university administrator, economic historian, and specialist in higher education and development thinking and practice; and an internationally reputed historian.   Sir Hilary has published and lectured extensively in Europe, Africa, Asia, and the Americas. His work includes: Natural Rebels: A Social History of Enslaved Black Women in Barbados and the Caribbean (Rutgers University Press/Zed Book, 1989); Centering Woman: Gender Discourses in Caribbean Slave Societies (James Currey Press/Randle Publishers, 1999; White Servitude and Black Slavery: white indentured servitude in the Caribbean, 1627-1715 (Tennessee University Press, 1989); The First Black Slave Society: Britain’s Barbados, 1627-1876; Britain’s Black Debt: Reparations for Slavery and Native Genocide in the Caribbean, (UWI Press, 2015).    He is Chairman of the Caribbean Community (CARICOM) Commission on Reparation and Social Justice.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/655047665</guid><pubDate>Tue, 23 Jul 2019 02:42:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536613/655047665_africaworldnowproject_the_price_of_racial_reconciliation.mp3" length="87491880" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In The Price of Racial Reconciliation, Dr. Ronald Walters writes “the power of history is not only its description of events, but also its relation to the identity of those who shape it, and those “who suffer from such shaping.  As such, “history”...</itunes:subtitle><itunes:summary><![CDATA[In The Price of Racial Reconciliation, Dr. Ronald Walters writes “the power of history is not only its description of events, but also its relation to the identity of those who shape it, and those “who suffer from such shaping.  As such, “history” comprises events that groups select as a resource to derive identity and meaning from the past, and to inform present understanding or action.  The selectively of such events politicizes history, for the powerful can determine an understanding of historical events consistent with a narrative they wish to advance” (2).   Dr. Walters goes on to suggest that a “step toward dismantling systems of oppression in which one cultural group dominates another, reparations are more than simply “payment” for past injury.  They are a national question” (3).   It is here the myths that support a tenuous national identity crumble with the realities of the systems, conditions and institutions that were constructed to maintain a social order that supports an economic system—in this case racial capitalism.   We do not have time to go into the long history of the movement, but highlighting its continuities throughout the world is essential in this period of planetary crisis that are disproportionately impacting the African world.   On one level, the essential question of reparations is rooted in the fact that slavery was unjust because it refused to recognize and compensate the labor of those subjected to slavery.  In a capitalist society built upon plantation economies, the idea of unpaid labor is in fact a violation of the fundamental principles of the so-called free-market exchange that regulates the notion of supply and demand the establishes the value of both labor and what this labor produces (From Slavery to Genocide: The Fallacy of Debt in Reparations Discourse:109). On another level, the clear morality and legal violations are brought to fore.   It is not a question of either, or, but a question of both/and.   We will hear Professor Sir Hilary Beckles (older lecture Kingstown, SVG) expand upon reparations.   Professor Sir Hilary Beckles is Vice Chancellor of the University of the West Indies. He is a distinguished university administrator, economic historian, and specialist in higher education and development thinking and practice; and an internationally reputed historian.   Sir Hilary has published and lectured extensively in Europe, Africa, Asia, and the Americas. His work includes: Natural Rebels: A Social History of Enslaved Black Women in Barbados and the Caribbean (Rutgers University Press/Zed Book, 1989); Centering Woman: Gender Discourses in Caribbean Slave Societies (James Currey Press/Randle Publishers, 1999; White Servitude and Black Slavery: white indentured servitude in the Caribbean, 1627-1715 (Tennessee University Press, 1989); The First Black Slave Society: Britain’s Barbados, 1627-1876; Britain’s Black Debt: Reparations for Slavery and Native Genocide in the Caribbean, (UWI Press, 2015).    He is Chairman of the Caribbean Community (CARICOM) Commission on Reparation and Social Justice.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3646</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/a7dc26caf08c3d0495ba19016f017cf6.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Africana Womanhood, Spirituality, and African World Resistance w/ Dr. Iyelli Ichile</title><link>https://www.spreaker.com/episode/africana-womanhood-spirituality-and-african-world-resistance-w-dr-iyelli-ichile--57536614</link><description><![CDATA[Dr. Ichile in her article titled, Black Magic Woman: Towards a Theory of Africana Women's Resistance suggest that when properly contextualized, the role of enslaved African women in history was multiple, but two primary roles are prevalent, they were both spiritual and political leaders. Contextualized as such, Dr. Ichile then show that three major aspects of women's resistance emerge:   (1) African women acted as queens and queen mothers, activated at key moments to galvanize enslaved people seeking not only freedom, but sovereignty;   (2) In maroon communities, women's maintenance of African cultural traditions, agricultural production and motherhood made long-term settlements possible;   (3) As priestesses and "conjurers," women attacked slaveholders with their spiritual gifts and knowledge, in ways that were sometimes more effective than direct, military confrontation, and were often coordinated to work in tandem with armed conflict.  According to Dr. M Bahati Kuumba in, African Women, Resistance Cultures and Cultural Resistances, “for African and African diasporan women, culture is a societal dimension that has complex and contradictory implications with respect to their interests, freedom and rights. On the one hand, established/'traditional' African and African diasporan cultures are replete with practices and perceptions that hegemonize patriarchal interests and women's oppression (McFadden, 1997). And “to make matters worse, nationalist discourse and praxis in many African descendent communities position women as the custodians of and conduits for its customary practices, often serving as their own worst enemies.”  Nevertheless, the lives of Africana women “have a long and varied 'herstory' of challenging social injustice by deploying, opposing and transforming cultural systems (Collins, 1990, 2000; Steady, 1987, 1993;Terborg-Penn, 1986).”  Another important scholar, Dr. Valethia Watkins in Contested Memories: A Critical Analysis of the Black Feminist Revisionist History Project, suggest that “properly framing and naming the intellectual and political tradition of Black women has become contested terrain and reflects the political and ideological diversity and differences among Black women. Black women are often treated as if they are a homogenous group when, in reality, they are diverse in their political consciousness, perspectives, ideas and commitments as any other group. Black women do not speak with a single voice; hence, efforts to articulate “the” Black women’s standpoint or perspective are misleading and hegemonic by definition.  These views, taken together, provide a contested and expands the narrow view of gender, broadly, Women-Africana women, specifically.   Dr. Iyelli Ichile earned her PhD in African Diaspora History from Howard University and a Master’s in African American Studies from Columbia University. She has worked with the Smithsonian Center for Folklife and Cultural Heritage, and developed a research agenda that has been supported by the National Endowment for the Humanities, The DC Commission on the Arts and Humanities, and several university grants.   Dr. Ichile has held positions at Temple University, Prince Georges Community College, Virginia Commonwealth University, Florida A&amp;M University, and Goddard College. She is currently a Smithsonian Faculty Fellow at Montgomery College-Rockville.   Her work has appeared in Journal of African American History; Souls: A Critical Journal of Black Politics, Culture, and Society; Journal of Pan African Studies to name a few.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/654971666</guid><pubDate>Mon, 22 Jul 2019 22:51:54 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536614/654971666_africaworldnowproject_africana_womanhood_spirituality_and_african_world_resistance_w_dr_iyelli_ichile.mp3" length="50481905" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Dr. Ichile in her article titled, Black Magic Woman: Towards a Theory of Africana Women's Resistance suggest that when properly contextualized, the role of enslaved African women in history was multiple, but two primary roles are prevalent, they were...</itunes:subtitle><itunes:summary><![CDATA[Dr. Ichile in her article titled, Black Magic Woman: Towards a Theory of Africana Women's Resistance suggest that when properly contextualized, the role of enslaved African women in history was multiple, but two primary roles are prevalent, they were both spiritual and political leaders. Contextualized as such, Dr. Ichile then show that three major aspects of women's resistance emerge:   (1) African women acted as queens and queen mothers, activated at key moments to galvanize enslaved people seeking not only freedom, but sovereignty;   (2) In maroon communities, women's maintenance of African cultural traditions, agricultural production and motherhood made long-term settlements possible;   (3) As priestesses and "conjurers," women attacked slaveholders with their spiritual gifts and knowledge, in ways that were sometimes more effective than direct, military confrontation, and were often coordinated to work in tandem with armed conflict.  According to Dr. M Bahati Kuumba in, African Women, Resistance Cultures and Cultural Resistances, “for African and African diasporan women, culture is a societal dimension that has complex and contradictory implications with respect to their interests, freedom and rights. On the one hand, established/'traditional' African and African diasporan cultures are replete with practices and perceptions that hegemonize patriarchal interests and women's oppression (McFadden, 1997). And “to make matters worse, nationalist discourse and praxis in many African descendent communities position women as the custodians of and conduits for its customary practices, often serving as their own worst enemies.”  Nevertheless, the lives of Africana women “have a long and varied 'herstory' of challenging social injustice by deploying, opposing and transforming cultural systems (Collins, 1990, 2000; Steady, 1987, 1993;Terborg-Penn, 1986).”  Another important scholar, Dr. Valethia Watkins in Contested Memories: A Critical Analysis of the Black Feminist Revisionist History Project, suggest that “properly framing and naming the intellectual and political tradition of Black women has become contested terrain and reflects the political and ideological diversity and differences among Black women. Black women are often treated as if they are a homogenous group when, in reality, they are diverse in their political consciousness, perspectives, ideas and commitments as any other group. Black women do not speak with a single voice; hence, efforts to articulate “the” Black women’s standpoint or perspective are misleading and hegemonic by definition.  These views, taken together, provide a contested and expands the narrow view of gender, broadly, Women-Africana women, specifically.   Dr. Iyelli Ichile earned her PhD in African Diaspora History from Howard University and a Master’s in African American Studies from Columbia University. She has worked with the Smithsonian Center for Folklife and Cultural Heritage, and developed a research agenda that has been supported by the National Endowment for the Humanities, The DC Commission on the Arts and Humanities, and several university grants.   Dr. Ichile has held positions at Temple University, Prince Georges Community College, Virginia Commonwealth University, Florida A&amp;M University, and Goddard College. She is currently a Smithsonian Faculty Fellow at Montgomery College-Rockville.   Her work has appeared in Journal of African American History; Souls: A Critical Journal of Black Politics, Culture, and Society; Journal of Pan African Studies to name a few.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3155</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e00f1c2fbba5b49c8bfa7079d597e262.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>On the Sudan uprisings with Sudanese activist/scholar Nisrin Elamin</title><link>https://www.spreaker.com/episode/on-the-sudan-uprisings-with-sudanese-activist-scholar-nisrin-elamin--57536637</link><description><![CDATA[Note: this program is from 2019! We leave it here for context of the current situation.  In a Washington Post article titled, Recent protests in Sudan are much more than bread riots, Nisrin Elamin and Zachariah Mampilly, writes “On Dec. 19 2018, the town of Atbara in northeastern Sudan erupted in protest against the military dictatorship that has ruled the country for almost three decades. People took to the streets following a tripling of bread prices to demand “freedom, peace, justice and the downfall of the regime.” But international coverage framing the protests as bread riots obscures the larger political context, misrepresents protesters’ demands and supports the regime’s insistence that the crisis can be resolved by simply reintroducing targeted subsidies and stabilizing the Sudanese pound.”   Let’s contextualize this important moment in the African world that is directly related to the long tradition of protest and resistance in the region referred to as Sudan further.   According to Nisrin and Zachariah, “It is no coincidence that the protests began in Atbara, a town known for its powerful railroad workers union. Sudan has a history of successful revolutions against military regimes, most notably in 1964 and in 1985, in which trade unions and student movements played a pivotal role.  But the absence of formal trade unions and independent local governing structures did not prevent people from forming alternative grass-roots structures for mobilizing against political repression. Youth movements and independent farmer and worker formations multiplied over the last decade as people lost faith in established opposition parties and politics. Most notably, from 2012 to 2014, students and the urban poor held a variety of creative protests before being repressed by the regime.  With the oil-export economy emerging in the 1990s, other sectors that produced food and cash crops were left to wither away or were privatized and handed off to foreign investors or regime loyalists.   All in all, the conditions that spurred the current Sudan uprisings, were proliferated and promoted by austerity measures recommended by the IMF in 2017 (known as structural adjustment programs).  Today, Africa World Now Project’s Mwiza Munthali discusses the uprisings in Sudan with Nisrin Elamin.   Nisrin Elamin is a Sudanese writer, activist and PhD candidate in Anthropology, based in the New York City area. She has over 15 years of experience working with community-based organizations as an educator, organizer and advocate. Most recently, she served as a Director of the Sadie Nash Leadership Project’s summer leadership and social justice program for young women and non-binary folks at City College. She also works part-time with the group African Communities Together, which organizes around immigrant, civil and workers’ rights in New York and in Washington DC. Her research examines the ways Saudi and Emirati ‘land grabs’ are reconfiguring social relations between landholding and landless communities in central Sudan. In January of 2017, she was one of the first people to be detained under the Trump administration’s Muslim ban, causing her work to be interrupted.  But since then, she has been able to return to Sudan to complete her research.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  For more: https://www.washingtonpost.com/news/monkey-cage/wp/2018/12/28/recent-protests-in-sudan-are-much-more-than-bread-riots/?noredirect=on&amp;utm_term=.fce161deb4fd   https://www.thenation.com/article/sudan-protests-revolution-bashir/  Image: Alaa Salah, 22, stands on a vehicle as she sings to the crowd. Photograph: -/AFP/Getty Images]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/614601267</guid><pubDate>Thu, 02 May 2019 12:28:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536637/614601267_africaworldnowproject_on_the_sudan_uprisings_with_sudanese_activistscholar_nisrin_elamin.mp3" length="136900925" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Note: this program is from 2019! We leave it here for context of the current situation.  In a Washington Post article titled, Recent protests in Sudan are much more than bread riots, Nisrin Elamin and Zachariah Mampilly, writes “On Dec. 19 2018, the...</itunes:subtitle><itunes:summary><![CDATA[Note: this program is from 2019! We leave it here for context of the current situation.  In a Washington Post article titled, Recent protests in Sudan are much more than bread riots, Nisrin Elamin and Zachariah Mampilly, writes “On Dec. 19 2018, the town of Atbara in northeastern Sudan erupted in protest against the military dictatorship that has ruled the country for almost three decades. People took to the streets following a tripling of bread prices to demand “freedom, peace, justice and the downfall of the regime.” But international coverage framing the protests as bread riots obscures the larger political context, misrepresents protesters’ demands and supports the regime’s insistence that the crisis can be resolved by simply reintroducing targeted subsidies and stabilizing the Sudanese pound.”   Let’s contextualize this important moment in the African world that is directly related to the long tradition of protest and resistance in the region referred to as Sudan further.   According to Nisrin and Zachariah, “It is no coincidence that the protests began in Atbara, a town known for its powerful railroad workers union. Sudan has a history of successful revolutions against military regimes, most notably in 1964 and in 1985, in which trade unions and student movements played a pivotal role.  But the absence of formal trade unions and independent local governing structures did not prevent people from forming alternative grass-roots structures for mobilizing against political repression. Youth movements and independent farmer and worker formations multiplied over the last decade as people lost faith in established opposition parties and politics. Most notably, from 2012 to 2014, students and the urban poor held a variety of creative protests before being repressed by the regime.  With the oil-export economy emerging in the 1990s, other sectors that produced food and cash crops were left to wither away or were privatized and handed off to foreign investors or regime loyalists.   All in all, the conditions that spurred the current Sudan uprisings, were proliferated and promoted by austerity measures recommended by the IMF in 2017 (known as structural adjustment programs).  Today, Africa World Now Project’s Mwiza Munthali discusses the uprisings in Sudan with Nisrin Elamin.   Nisrin Elamin is a Sudanese writer, activist and PhD candidate in Anthropology, based in the New York City area. She has over 15 years of experience working with community-based organizations as an educator, organizer and advocate. Most recently, she served as a Director of the Sadie Nash Leadership Project’s summer leadership and social justice program for young women and non-binary folks at City College. She also works part-time with the group African Communities Together, which organizes around immigrant, civil and workers’ rights in New York and in Washington DC. Her research examines the ways Saudi and Emirati ‘land grabs’ are reconfiguring social relations between landholding and landless communities in central Sudan. In January of 2017, she was one of the first people to be detained under the Trump administration’s Muslim ban, causing her work to be interrupted.  But since then, she has been able to return to Sudan to complete her research.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  For more: https://www.washingtonpost.com/news/monkey-cage/wp/2018/12/28/recent-protests-in-sudan-are-much-more-than-bread-riots/?noredirect=on&amp;utm_term=.fce161deb4fd   https://www.thenation.com/article/sudan-protests-revolution-bashir/  Image: Alaa Salah, 22, stands on a vehicle as she sings to the crowd. Photograph: -/AFP/Getty Images]]></itunes:summary><itunes:duration>3423</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/4a232aea98e9e2f85bf4c9a01254ab27.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Decolonizing AfricanStudies &amp; Citizenship w/ Dr. Robtel Neajai Pailey</title><link>https://www.spreaker.com/episode/decolonizing-africanstudies-citizenship-w-dr-robtel-neajai-pailey--57536640</link><description><![CDATA[Writing in Where is the ‘African’ in African Studies, on African Arguments, Robtel Pailey asserts that “the extent to which the ‘African’ in African Studies is concealed or revealed depends entirely on the politics of the knowledge producer, the ethos of the institution they represent, the pedagogy and methods they employ, and their level of commitment to the continent and its people.”  In Decolonizing Knowledge and the Question of the Archive, Achille Mbembe presents a theoretical lens through which we can use to examine current conditions in present societies who are a product of settler colonialism, (neo)colonialism, chattel slavery, etc.  Mbembe introduces us to the notion of a ‘negative moment’ (2015).   Mbembe goes on to argue that “blackness” is fracturing. “Black consciousness” today is more and more thought of in fractions.”  It is here, the clarity of what a negative moment comes to the fore, it is a moment when new antagonisms emerge while old ones remain unresolved.  It is a moment when contradictory forces—undeveloped, fractured, fragmented—are at work but what might come out of their interaction is anything but certain. It is also a moment when multiple old and recent unresolved crises seem to be on the path towards a collision.”   It is in this moment that knowledge, understanding, and power converge. It here is that the mere prohibitive structures, institutions, and systems that promote some forms of knowledge, and demonize others is an act of violence.    What we suggest is a real attempt to decolonize not only the university and knowledge, we must decolonize, decolonization.  Decolonization is not new, of course. In fact, its dominant conceptualization and current discourse is a product of African postcolonial experiments in the 1960s and 1970s.    Where does this negative moment place us in the context of addressing current planetary crises, rooted in the aggressive proliferation of racial capitalist logic(s)? Where do we start an intentional and serious commitment to decolonize?    Today we will explore the possibilities of an African future through decolonizing African Studies with Dr. Robtel Pailey.   Robtel Pailey is a Liberian academic, activist and author with more than 15 years of combined personal/professional experiences in Africa, Europe and North America.  She is also author of Gbagba and Jaadeh, critically acclaimed anti-corruption children’s books.   Robtel completed BA degrees in African Studies and English Literature at Howard University, a MSc in African Studies at the University of Oxford, and a doctorate in Development Studies at SOAS, University of London, as a Mo Ibrahim Foundation PhD Scholar.  Robtel currently serves as Leverhulme Early Career Fellow at the University of Oxford's Department of International Development (ODID), where she conducts research on race, citizenship, ‘South-South’ migration and development cooperation in Liberia and Sierra Leone.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/612207603</guid><pubDate>Sat, 27 Apr 2019 13:50:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536640/612207603_africaworldnowproject_thinking_about_decolonizing_africanstudies_citizenship_migration_w_dr_robtel_neajai_pailey.mp3" length="140950950" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Writing in Where is the ‘African’ in African Studies, on African Arguments, Robtel Pailey asserts that “the extent to which the ‘African’ in African Studies is concealed or revealed depends entirely on the politics of the knowledge producer, the ethos...</itunes:subtitle><itunes:summary><![CDATA[Writing in Where is the ‘African’ in African Studies, on African Arguments, Robtel Pailey asserts that “the extent to which the ‘African’ in African Studies is concealed or revealed depends entirely on the politics of the knowledge producer, the ethos of the institution they represent, the pedagogy and methods they employ, and their level of commitment to the continent and its people.”  In Decolonizing Knowledge and the Question of the Archive, Achille Mbembe presents a theoretical lens through which we can use to examine current conditions in present societies who are a product of settler colonialism, (neo)colonialism, chattel slavery, etc.  Mbembe introduces us to the notion of a ‘negative moment’ (2015).   Mbembe goes on to argue that “blackness” is fracturing. “Black consciousness” today is more and more thought of in fractions.”  It is here, the clarity of what a negative moment comes to the fore, it is a moment when new antagonisms emerge while old ones remain unresolved.  It is a moment when contradictory forces—undeveloped, fractured, fragmented—are at work but what might come out of their interaction is anything but certain. It is also a moment when multiple old and recent unresolved crises seem to be on the path towards a collision.”   It is in this moment that knowledge, understanding, and power converge. It here is that the mere prohibitive structures, institutions, and systems that promote some forms of knowledge, and demonize others is an act of violence.    What we suggest is a real attempt to decolonize not only the university and knowledge, we must decolonize, decolonization.  Decolonization is not new, of course. In fact, its dominant conceptualization and current discourse is a product of African postcolonial experiments in the 1960s and 1970s.    Where does this negative moment place us in the context of addressing current planetary crises, rooted in the aggressive proliferation of racial capitalist logic(s)? Where do we start an intentional and serious commitment to decolonize?    Today we will explore the possibilities of an African future through decolonizing African Studies with Dr. Robtel Pailey.   Robtel Pailey is a Liberian academic, activist and author with more than 15 years of combined personal/professional experiences in Africa, Europe and North America.  She is also author of Gbagba and Jaadeh, critically acclaimed anti-corruption children’s books.   Robtel completed BA degrees in African Studies and English Literature at Howard University, a MSc in African Studies at the University of Oxford, and a doctorate in Development Studies at SOAS, University of London, as a Mo Ibrahim Foundation PhD Scholar.  Robtel currently serves as Leverhulme Early Career Fellow at the University of Oxford's Department of International Development (ODID), where she conducts research on race, citizenship, ‘South-South’ migration and development cooperation in Liberia and Sierra Leone.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3524</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/015fad731db443296f79591e73cfc4fc.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Contours Continuities And Evolutions In Africana Radical Thought w/ Keeanga-Yamahtta Taylor</title><link>https://www.spreaker.com/episode/contours-continuities-and-evolutions-in-africana-radical-thought-w-keeanga-yamahtta-taylor--57536633</link><description><![CDATA[Today, Africa World Now Project collectives' Tasneem Siddiqui and Keisha-Khan Perry sit down with Dr. Keeanga-Yamahtta Taylor and explore the contours, continuities, and evolutions in Africana radical sociopolitical thought.  Keeanga-Yamahtta Taylor is currently an Assistant Professor in the Department of African American Studies at Princeton University.    Professor Taylor is author of, Haymarket Books 2016, From #BlackLivesMatter to Black Liberation, where it examines the history and politics of Black America and the development of Black Lives Matter in response to police violence in the United States.   Professor Taylor’s most recent book, How We Get Free: Black Feminism and the Combahee River Collective, also with Haymarket Books (2017) won the 2018 Lambda Literary Award for LGBTQ Nonfiction.  Dr. Taylor’s research examines race and public policy including American housing policies.   Dr. Taylor's current work: Race For Profit: How Banks and the Real Estate Industry Undermined Black Homeownersip (2019), explores U.S. federal government's promotion of single-family homeownership in Black communities after the urban rebellions of the 1960s. Taylor looks at how the federal government's turn to market-based solutions in its low-income housing programs in the 1970s impacted Black neighborhoods, Black women on welfare, and emergent discourses on an urban “underclass”. Professor Taylor is particularly interested in the role of private sector forces, typically hidden in the development and implementation of public policy, in the “urban crisis” of the 1970s.  Professor Taylor’s work has been supported, in part, by a multiyear Northwestern University Presidential Fellowship, the Ford Foundation, and the Lannan Foundation.   Our show was executive produced by Keisha-Khan Perry and Tasneem Siddiqui and as always in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Race For Profit: How Banks and the Real Estate Industry Undermined Black Homeownersip available: https://www.amazon.com/Race-Profit-Industry-Undermined-Homeownership/dp/1469653664/ref=sr_1_3?keywords=keeanga-yamahtta+taylor&amp;qid=1555627062&amp;s=gateway&amp;sr=8-3]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/607953288</guid><pubDate>Thu, 18 Apr 2019 17:27:31 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536633/607953288_africaworldnowproject_contours_continuities_and_evolutions_in_africana_radical_thought_w_keeanga_yamahtta_taylor.mp3" length="179090770" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today, Africa World Now Project collectives' Tasneem Siddiqui and Keisha-Khan Perry sit down with Dr. Keeanga-Yamahtta Taylor and explore the contours, continuities, and evolutions in Africana radical sociopolitical thought.  Keeanga-Yamahtta Taylor...</itunes:subtitle><itunes:summary><![CDATA[Today, Africa World Now Project collectives' Tasneem Siddiqui and Keisha-Khan Perry sit down with Dr. Keeanga-Yamahtta Taylor and explore the contours, continuities, and evolutions in Africana radical sociopolitical thought.  Keeanga-Yamahtta Taylor is currently an Assistant Professor in the Department of African American Studies at Princeton University.    Professor Taylor is author of, Haymarket Books 2016, From #BlackLivesMatter to Black Liberation, where it examines the history and politics of Black America and the development of Black Lives Matter in response to police violence in the United States.   Professor Taylor’s most recent book, How We Get Free: Black Feminism and the Combahee River Collective, also with Haymarket Books (2017) won the 2018 Lambda Literary Award for LGBTQ Nonfiction.  Dr. Taylor’s research examines race and public policy including American housing policies.   Dr. Taylor's current work: Race For Profit: How Banks and the Real Estate Industry Undermined Black Homeownersip (2019), explores U.S. federal government's promotion of single-family homeownership in Black communities after the urban rebellions of the 1960s. Taylor looks at how the federal government's turn to market-based solutions in its low-income housing programs in the 1970s impacted Black neighborhoods, Black women on welfare, and emergent discourses on an urban “underclass”. Professor Taylor is particularly interested in the role of private sector forces, typically hidden in the development and implementation of public policy, in the “urban crisis” of the 1970s.  Professor Taylor’s work has been supported, in part, by a multiyear Northwestern University Presidential Fellowship, the Ford Foundation, and the Lannan Foundation.   Our show was executive produced by Keisha-Khan Perry and Tasneem Siddiqui and as always in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Race For Profit: How Banks and the Real Estate Industry Undermined Black Homeownersip available: https://www.amazon.com/Race-Profit-Industry-Undermined-Homeownership/dp/1469653664/ref=sr_1_3?keywords=keeanga-yamahtta+taylor&amp;qid=1555627062&amp;s=gateway&amp;sr=8-3]]></itunes:summary><itunes:duration>4478</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/12309e96d6416e0dbc71f2e33d1e7278.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>A Blue(s)(Note) for Sterling Brown: Josh Myers meditates on the legacy Sterling A. Brown</title><link>https://www.spreaker.com/episode/a-blue-s-note-for-sterling-brown-josh-myers-meditates-on-the-legacy-sterling-a-brown--57536646</link><description><![CDATA[Sterling A. Brown work amplifies and materialize the nature of the aesthetic connections that find continuity in contemporary black life.    Brown opens, Southern Road with an epigraph of an old negro spiritual:   ‘O de ole sheep dey knows de road,  Young lambs gotta find de way.’   It is with this, Sterling A Brown highlights the intentions of his work which is ‘to face two directions at simultaneously'.  To look forward into the future while facing the past, the poems in Southern Road consider the relationship between the [past and present] and its relevance to Black people entering the European conceptualization of modernity (Gabbin, Sterling A Brown, Building the Black Aesthetic Tradition, 1985: 3.    For Sterling A. Brown, diving into the depths of human experience and character necessitated a close look at language.  In a 1978 interview Brown stated that, “The poets that struck me were those who were poets of the people and poets of direct—not florid…American speech.” The contribution that Brown offered is a clear understanding that what the ‘new’ poets were doing with language was not new (30).   Today Dr. Josh Myers will explore the work of Sterling A. Brown in a presentation titled, A Blue(s) (Note) for Sterling Brown.  In addition to being a valued member of the AWNP collective and its affiliates, Dr. Josh Myers is currently an Assistant Professor of Africana Studies in the Department of Afro-American Studies at Howard University.    He currently serves on the board of the Association for the Study of Classical African Civilizations and the editorial board of The Compass: Journal of the Association for the Study of Classical African Civilizations, he works with the DC area collectives, Positive Black Folks in Action and the Nu Afrikan Cultural Vanguard.   His research interests include Africana intellectual histories and traditions, Africana philosophy, critical university studies, and disciplinarity. His work has been published in The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Human Rights and Globalization Law Review, Liberator Magazine, Decolonization: Indigeneity, Knowledge, and Society, Critical Ethnic Studies, and Pambazuka, among other literary spaces.   His book, “We are Worth Fighting For: The Howard University Protest of 1989” is forthcoming.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/607949388</guid><pubDate>Thu, 18 Apr 2019 17:17:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536646/607949388_africaworldnowproject_a_bluesnote_for_sterling_brown_josh_myers_meditates_on_the_legacy_sterling_a_brown.mp3" length="145270558" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Sterling A. Brown work amplifies and materialize the nature of the aesthetic connections that find continuity in contemporary black life.    Brown opens, Southern Road with an epigraph of an old negro spiritual:   ‘O de ole sheep dey knows de road,...</itunes:subtitle><itunes:summary><![CDATA[Sterling A. Brown work amplifies and materialize the nature of the aesthetic connections that find continuity in contemporary black life.    Brown opens, Southern Road with an epigraph of an old negro spiritual:   ‘O de ole sheep dey knows de road,  Young lambs gotta find de way.’   It is with this, Sterling A Brown highlights the intentions of his work which is ‘to face two directions at simultaneously'.  To look forward into the future while facing the past, the poems in Southern Road consider the relationship between the [past and present] and its relevance to Black people entering the European conceptualization of modernity (Gabbin, Sterling A Brown, Building the Black Aesthetic Tradition, 1985: 3.    For Sterling A. Brown, diving into the depths of human experience and character necessitated a close look at language.  In a 1978 interview Brown stated that, “The poets that struck me were those who were poets of the people and poets of direct—not florid…American speech.” The contribution that Brown offered is a clear understanding that what the ‘new’ poets were doing with language was not new (30).   Today Dr. Josh Myers will explore the work of Sterling A. Brown in a presentation titled, A Blue(s) (Note) for Sterling Brown.  In addition to being a valued member of the AWNP collective and its affiliates, Dr. Josh Myers is currently an Assistant Professor of Africana Studies in the Department of Afro-American Studies at Howard University.    He currently serves on the board of the Association for the Study of Classical African Civilizations and the editorial board of The Compass: Journal of the Association for the Study of Classical African Civilizations, he works with the DC area collectives, Positive Black Folks in Action and the Nu Afrikan Cultural Vanguard.   His research interests include Africana intellectual histories and traditions, Africana philosophy, critical university studies, and disciplinarity. His work has been published in The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Human Rights and Globalization Law Review, Liberator Magazine, Decolonization: Indigeneity, Knowledge, and Society, Critical Ethnic Studies, and Pambazuka, among other literary spaces.   His book, “We are Worth Fighting For: The Howard University Protest of 1989” is forthcoming.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3632</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/c823e1213aa3b8bae31ea5e5b747587e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black Women Against The Land Grab The Fight For Racial Justice In Brazil With Dr. Keisha Khan Perry</title><link>https://www.spreaker.com/episode/black-women-against-the-land-grab-the-fight-for-racial-justice-in-brazil-with-dr-keisha-khan-perry--57536628</link><description><![CDATA[We begin our program today with an update on current activities in the Democratic Republic of the Congo.  Mwiza Munthali, Africa World Now Project executive producer, human rights activist, and international journalist recently caught up with Kambale Musavuli.   Kambale Musavuli, a native of the Democratic Republic of Congo and one of the leading political and cultural Congolese voices, is a human rights advocate, Student Coordinator and National Spokesperson for the Friends of the Congo.   Kimbale has work his appeared in Washington Post.com, Foreign Policy in Focus, The Huffington Post and numerous other academic and news publications. He has appeared on various media outlets on National Public Radio, Democracy Now, ABC News, Al Jazeera English Television, Radio France International.  We then turn our attention to Brazil, specifically the role of black women and the fight for racial justice against the land grab.   In her book, Black Woman Against the Land Grab: The Fight for Racial Justice in Brazil, Dr. Keisha-Khan Perry argues that “spatial exclusion is at the core of gendered racial stratification in Brazilian cities, the thus exclusion produces mass black political organization, as is occurring in neighborhoods in the city of Salvador.  The racial logic of modernization and urban renewal informed by European models of development nurtures a nostalgic desire for the colonial past on the part of white Brazilians.  Taken together, with various construction projects that separated black residents from white residents and access to other resources in the 1960s, the need to articulate a politics of land permeance and ownership was formed” (xv).     In South Africa, according to an April 2017 article on Black Opinion, the author asserts that: “The liberation of Black People in South Africa can only be truly complete once the majority of the Black Nation has full access to the land and all its offerings. Land provides means for people to fend for themselves and it endows them with a sense of dignity and pride."  The question of human freedom rest at the intersection of land, identity, and collective responsibility.   This question was, once again highlighted here in the U.S. a number of times in the various manifestations of Diasporic struggle for human rights.   Dr. King brings sharp critique and clarity on the contradictions that are exposed when the question of human freedom does not meet at the intersection of land, identity, and collective responsibility.  Weeks before he was assassinated he highlights what happened just after the Civil War…  Next, we will listen to a recent conversation that I had with Dr. Keisha-Khan Perry on the question of land, racial justice, and black women in Brazil.    Dr. Keisha-Khan Perry is Associate Professor of Africana Studies at Brown University where she specializes in the critical study of race, gender, and politics in the Americas with a particular focus on black women's activism, urban geography and questions of citizenship, feminist theories, intellectual history and disciplinary formations, and the interrelationship between scholarship, pedagogy, and political engagement. She has conducted extensive research in Mexico, Jamaica, Belize, Brazil, Argentina, and the United States.  Professor Perry recently completed Black Women against the Land Grab: The Fight for Racial Justice in Brazil which is an ethnographic study of black women's activism in Brazilian cities. The book examines their participation and leadership in neighborhood associations and how and in what ways their interpretations of racial and gender identities intersect with urban spaces. She is currently writing Anthropology for Liberation: Research, Writing and Teaching for Social Justice while working on two other research projects. She is engaged in a study, which documents and analyzes the historical paradox of citizenship and black land ownership and loss in Brazil, Jamaica, and the United States.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/600492618</guid><pubDate>Wed, 03 Apr 2019 19:53:38 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536628/600492618_africaworldnowproject_black_women_against_the_land_grab_the_fight_for_racial_justice_in_brazil_with_dr_keishakhan_perry.mp3" length="60046590" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>We begin our program today with an update on current activities in the Democratic Republic of the Congo.  Mwiza Munthali, Africa World Now Project executive producer, human rights activist, and international journalist recently caught up with Kambale...</itunes:subtitle><itunes:summary><![CDATA[We begin our program today with an update on current activities in the Democratic Republic of the Congo.  Mwiza Munthali, Africa World Now Project executive producer, human rights activist, and international journalist recently caught up with Kambale Musavuli.   Kambale Musavuli, a native of the Democratic Republic of Congo and one of the leading political and cultural Congolese voices, is a human rights advocate, Student Coordinator and National Spokesperson for the Friends of the Congo.   Kimbale has work his appeared in Washington Post.com, Foreign Policy in Focus, The Huffington Post and numerous other academic and news publications. He has appeared on various media outlets on National Public Radio, Democracy Now, ABC News, Al Jazeera English Television, Radio France International.  We then turn our attention to Brazil, specifically the role of black women and the fight for racial justice against the land grab.   In her book, Black Woman Against the Land Grab: The Fight for Racial Justice in Brazil, Dr. Keisha-Khan Perry argues that “spatial exclusion is at the core of gendered racial stratification in Brazilian cities, the thus exclusion produces mass black political organization, as is occurring in neighborhoods in the city of Salvador.  The racial logic of modernization and urban renewal informed by European models of development nurtures a nostalgic desire for the colonial past on the part of white Brazilians.  Taken together, with various construction projects that separated black residents from white residents and access to other resources in the 1960s, the need to articulate a politics of land permeance and ownership was formed” (xv).     In South Africa, according to an April 2017 article on Black Opinion, the author asserts that: “The liberation of Black People in South Africa can only be truly complete once the majority of the Black Nation has full access to the land and all its offerings. Land provides means for people to fend for themselves and it endows them with a sense of dignity and pride."  The question of human freedom rest at the intersection of land, identity, and collective responsibility.   This question was, once again highlighted here in the U.S. a number of times in the various manifestations of Diasporic struggle for human rights.   Dr. King brings sharp critique and clarity on the contradictions that are exposed when the question of human freedom does not meet at the intersection of land, identity, and collective responsibility.  Weeks before he was assassinated he highlights what happened just after the Civil War…  Next, we will listen to a recent conversation that I had with Dr. Keisha-Khan Perry on the question of land, racial justice, and black women in Brazil.    Dr. Keisha-Khan Perry is Associate Professor of Africana Studies at Brown University where she specializes in the critical study of race, gender, and politics in the Americas with a particular focus on black women's activism, urban geography and questions of citizenship, feminist theories, intellectual history and disciplinary formations, and the interrelationship between scholarship, pedagogy, and political engagement. She has conducted extensive research in Mexico, Jamaica, Belize, Brazil, Argentina, and the United States.  Professor Perry recently completed Black Women against the Land Grab: The Fight for Racial Justice in Brazil which is an ethnographic study of black women's activism in Brazilian cities. The book examines their participation and leadership in neighborhood associations and how and in what ways their interpretations of racial and gender identities intersect with urban spaces. She is currently writing Anthropology for Liberation: Research, Writing and Teaching for Social Justice while working on two other research projects. She is engaged in a study, which documents and analyzes the historical paradox of citizenship and black land ownership and loss in Brazil, Jamaica, and the United States.]]></itunes:summary><itunes:duration>3753</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b8bc52452aee74bb951d574aae8f5b66.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Sovereignty of the Black Imagination (w/ @imixwhatilike crew)</title><link>https://www.spreaker.com/episode/the-sovereignty-of-the-black-imagination-w-imixwhatilike-crew--57536650</link><description><![CDATA[Dr. Todd Steven Burroughs asserts that, fantasy can be a form of social protest, but fantasy can also be a form of mental conquest.   The imagination of the black mind has produced some the most advanced conceptualizations of justice, freedom, citizenship, and peace.  The sovereignty of the black imagination has also been constantly under assault. It is the duty of those who create to educate their audience into the habits of thinking. According to David Scott in his interview with George Lamming, the sovereignty of the imagination has neither to do with the sequestering of creativity from, nor its absorption by, the world of affairs—this would be merely bad faith. Rather an authentic sovereignty of the imagination has to do with the active will to refuse submission to the customs that seek at every turn to inspire our self-contempt and our unthinking docility, and to command our understanding of, and our hopes for, what it might mean to live as a free community of valid persons”.    The use of and control of popular cultural platforms are a documented method of social control and political consolidation.  Today, Drs. Todd Steven Burroughs, Jared Ball, and Mark Bolden explore the continuities in popular culture, futurism in black literature, and the sociopolitical implications on the histories and futures of black think.   Dr. Todd Steven Burroughs is an independent researcher and writer based in New-ark, New Jersey.  He has taught at Howard and Morgan State University.  A professional journalist since 1985, he has written for The Source, Colorlines, Black Issues Book Review and The Crisis magazines, web-based blackamerica.com and The Root.com, and newspapers such as The New York Amsterdam News, The Afro-American (New Jersey edition) and The Star-ledger.  He is author of Marvel’s Black Panther: A Comic Book Biography From Stan Lee to Ta-Nahisi Coates, as well as co-author of Civil Rights: Yesterday and Today with Herb Boyd, and A Lie of Reinvention: Correcting Manning Marable’s Malcolm X and Warrior Princess: A People's Biography of Ida B. Wells.    He also curates a popular culture blog: drumsintheglobalvillage.com    Dr. Jared Ball is a father and husband. After that, he is a Research Professor of Communication Studies in the Institute for Urban Research at Morgan State University in Baltimore, MD. and is the curator of imixwhatilike.org, an online hub of multimedia dedicated to the philosophies of emancipatory journalism and revolutionary beat reporting.   He is author of I Mix What I Like: A Mixtape Manifesto and co-author of, A Lie of Reinvention: Correcting Manning Marable’s Malcolm X.  His work has been published in The Black Scholar, Radical Teacher, International Journal of Communication, The Journal of Pan-African Studies, Journal of Black Studies, The Global Journal of Hip-Hop Culture, Journal of Pan African Studies.   He is the creator and curator of the multimedia platform: www.imixwhatilike.org   I mix what I like is Dr. Ball’s homage to the great activist-theorist Steve Biko’s I Write What I Like.   Dr. Mark Bolden is an African sovereignty psychologist in private practice.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  For more: Visit imixwhatilike.org]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/597300015</guid><pubDate>Thu, 28 Mar 2019 15:19:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536650/597300015_africaworldnowproject_the_sovereignty_of_the_black_imagination_w_imixwhatilike_crew.mp3" length="141605056" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Dr. Todd Steven Burroughs asserts that, fantasy can be a form of social protest, but fantasy can also be a form of mental conquest.   The imagination of the black mind has produced some the most advanced conceptualizations of justice, freedom,...</itunes:subtitle><itunes:summary><![CDATA[Dr. Todd Steven Burroughs asserts that, fantasy can be a form of social protest, but fantasy can also be a form of mental conquest.   The imagination of the black mind has produced some the most advanced conceptualizations of justice, freedom, citizenship, and peace.  The sovereignty of the black imagination has also been constantly under assault. It is the duty of those who create to educate their audience into the habits of thinking. According to David Scott in his interview with George Lamming, the sovereignty of the imagination has neither to do with the sequestering of creativity from, nor its absorption by, the world of affairs—this would be merely bad faith. Rather an authentic sovereignty of the imagination has to do with the active will to refuse submission to the customs that seek at every turn to inspire our self-contempt and our unthinking docility, and to command our understanding of, and our hopes for, what it might mean to live as a free community of valid persons”.    The use of and control of popular cultural platforms are a documented method of social control and political consolidation.  Today, Drs. Todd Steven Burroughs, Jared Ball, and Mark Bolden explore the continuities in popular culture, futurism in black literature, and the sociopolitical implications on the histories and futures of black think.   Dr. Todd Steven Burroughs is an independent researcher and writer based in New-ark, New Jersey.  He has taught at Howard and Morgan State University.  A professional journalist since 1985, he has written for The Source, Colorlines, Black Issues Book Review and The Crisis magazines, web-based blackamerica.com and The Root.com, and newspapers such as The New York Amsterdam News, The Afro-American (New Jersey edition) and The Star-ledger.  He is author of Marvel’s Black Panther: A Comic Book Biography From Stan Lee to Ta-Nahisi Coates, as well as co-author of Civil Rights: Yesterday and Today with Herb Boyd, and A Lie of Reinvention: Correcting Manning Marable’s Malcolm X and Warrior Princess: A People's Biography of Ida B. Wells.    He also curates a popular culture blog: drumsintheglobalvillage.com    Dr. Jared Ball is a father and husband. After that, he is a Research Professor of Communication Studies in the Institute for Urban Research at Morgan State University in Baltimore, MD. and is the curator of imixwhatilike.org, an online hub of multimedia dedicated to the philosophies of emancipatory journalism and revolutionary beat reporting.   He is author of I Mix What I Like: A Mixtape Manifesto and co-author of, A Lie of Reinvention: Correcting Manning Marable’s Malcolm X.  His work has been published in The Black Scholar, Radical Teacher, International Journal of Communication, The Journal of Pan-African Studies, Journal of Black Studies, The Global Journal of Hip-Hop Culture, Journal of Pan African Studies.   He is the creator and curator of the multimedia platform: www.imixwhatilike.org   I mix what I like is Dr. Ball’s homage to the great activist-theorist Steve Biko’s I Write What I Like.   Dr. Mark Bolden is an African sovereignty psychologist in private practice.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  For more: Visit imixwhatilike.org]]></itunes:summary><itunes:duration>3541</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/9575d7fd5b8b26c69d88566425d02c8d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Ifa's Ancient Future With Kọ́lá Abímbọ́lá</title><link>https://www.spreaker.com/episode/ifa-s-ancient-future-with-kola-abimbola--57536629</link><description><![CDATA[Writing in his 2006 work titled, Yoruba Culture: A Philosophical Account, Dr. Kola Abimbola argues that Yoruba sociopolitical religious practices—( Òrìṣa tradition and culture) were expanded and intensified throughout the Americas due to the Transatlantic human trade which saw the enslaved millions of Africans.    He writes: “Today, the Òrìṣa tradition and culture is practices by about 100 million people in Argentina, Australia, Benin Republic, Brazil, Cuba, France, Germany, Ghana, Haiti, Italy, Jamaica, Japan, Mexico, Nigeria, Sierra Leon, Spain, Togo, Trinidad and Tobago, the UK, the US, Venezuela, and other places.  In all of these places, Yorùbá religious practices play a significant role in, music, dance, the arts, and many facets of day-to-day living.” (24)  Kola Abimbola goes on to suggest that while there is a significant amount of good material available on various aspects of Yorùbá and Òrìṣa culture in different parts of the world, no one has yet fully explained its philosophical underpinnings.  What philosophical affinities do Candomblé and Batuque (Ba—Tooque) in Brazil, Santeria in Cuba, Vodun in Benin Republic, Vodou in Haiti, and Òrìṣa worship in Nigeria all share in common? (24)  To date, many scholars have been content with explaining the details of the rituals, the arts, the music, and even the languages that all these different manifestations of Yorùbá culture share. But no good account of what unifies these traditions, that is, their philosophy, exists. Simply put, the philosophical and theological ideas that unify all these traditions under the rubric Yorùbá have not been adequately explained. (24)  For Dr. Abimbola, the widespread inadequacy of the treatment of Yorùbá culture can be traced to three separate but interdependent erroneous assumptions implicit in the writing of some scholars. He captures these inadequacies, conceptually as: tribal fetishism, methodological straitjacketing; and hierarchical dogmatism. (24)   Toady. We will hear a recent conversation I had Dr. Kola Abimbola on Ifa’s Anceint Future…meditations on the deep tradition of African thought and its relationship to the physical and non-physical world…  Dr. Kọ́lá Abímbọ́lá studied the Ifá Literary Corpus as an apprentice under Wándé Abímbọ́lá and Babalọ́lá Adébóyè Ifátóògùn. He received his PhD studies in Philosophy of Science under John Worrall at the London School of Economics and Political Science, and a second PhD in the Law of Evidence and Criminal Justice under C. John Miller at the University of Birmingham. He has taught at Seattle University, Haverford College, Temple University, and at the University of Leicester (Lester) School of Law. He is currently an Associate Professor of Philosophy at Howard University in Washington DC. Kọ́lá is the Editor of Journal of Journal of Forensic Research and Criminology. He was President of the International Society for African Philosophy and Studies from 2006 to 2010, and a British Council Commonwealth Academic Scholar from 1989 to 1992.  Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/576870504</guid><pubDate>Sun, 17 Feb 2019 17:40:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536629/576870504_africaworldnowproject_ifas_ancient_future_with_kola_abimbola.mp3" length="112826476" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Writing in his 2006 work titled, Yoruba Culture: A Philosophical Account, Dr. Kola Abimbola argues that Yoruba sociopolitical religious practices—( Òrìṣa tradition and culture) were expanded and intensified throughout the Americas due to the...</itunes:subtitle><itunes:summary><![CDATA[Writing in his 2006 work titled, Yoruba Culture: A Philosophical Account, Dr. Kola Abimbola argues that Yoruba sociopolitical religious practices—( Òrìṣa tradition and culture) were expanded and intensified throughout the Americas due to the Transatlantic human trade which saw the enslaved millions of Africans.    He writes: “Today, the Òrìṣa tradition and culture is practices by about 100 million people in Argentina, Australia, Benin Republic, Brazil, Cuba, France, Germany, Ghana, Haiti, Italy, Jamaica, Japan, Mexico, Nigeria, Sierra Leon, Spain, Togo, Trinidad and Tobago, the UK, the US, Venezuela, and other places.  In all of these places, Yorùbá religious practices play a significant role in, music, dance, the arts, and many facets of day-to-day living.” (24)  Kola Abimbola goes on to suggest that while there is a significant amount of good material available on various aspects of Yorùbá and Òrìṣa culture in different parts of the world, no one has yet fully explained its philosophical underpinnings.  What philosophical affinities do Candomblé and Batuque (Ba—Tooque) in Brazil, Santeria in Cuba, Vodun in Benin Republic, Vodou in Haiti, and Òrìṣa worship in Nigeria all share in common? (24)  To date, many scholars have been content with explaining the details of the rituals, the arts, the music, and even the languages that all these different manifestations of Yorùbá culture share. But no good account of what unifies these traditions, that is, their philosophy, exists. Simply put, the philosophical and theological ideas that unify all these traditions under the rubric Yorùbá have not been adequately explained. (24)  For Dr. Abimbola, the widespread inadequacy of the treatment of Yorùbá culture can be traced to three separate but interdependent erroneous assumptions implicit in the writing of some scholars. He captures these inadequacies, conceptually as: tribal fetishism, methodological straitjacketing; and hierarchical dogmatism. (24)   Toady. We will hear a recent conversation I had Dr. Kola Abimbola on Ifa’s Anceint Future…meditations on the deep tradition of African thought and its relationship to the physical and non-physical world…  Dr. Kọ́lá Abímbọ́lá studied the Ifá Literary Corpus as an apprentice under Wándé Abímbọ́lá and Babalọ́lá Adébóyè Ifátóògùn. He received his PhD studies in Philosophy of Science under John Worrall at the London School of Economics and Political Science, and a second PhD in the Law of Evidence and Criminal Justice under C. John Miller at the University of Birmingham. He has taught at Seattle University, Haverford College, Temple University, and at the University of Leicester (Lester) School of Law. He is currently an Associate Professor of Philosophy at Howard University in Washington DC. Kọ́lá is the Editor of Journal of Journal of Forensic Research and Criminology. He was President of the International Society for African Philosophy and Studies from 2006 to 2010, and a British Council Commonwealth Academic Scholar from 1989 to 1992.  Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3526</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/71ecde72a8a17b13f2b90227af18e72f.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The HBCU: Current Crisis and Future Trajectories.  Moving beyond struggle.</title><link>https://www.spreaker.com/episode/the-hbcu-current-crisis-and-future-trajectories-moving-beyond-struggle--57536641</link><description><![CDATA[Today, we bring to you a recent wide-ranging conversation exploring the HBCUs as a response to and product of coloniality, sovereignty of the black imagination, the philosophical roots of Black Thought/Black Study, and the impetus of evolving black institutions (back) to becoming a maroon space with Corey Walker and Josh Myers.   Dr. Corey Walker is a visiting professor at the University of Richmond. He collaborates with campus and community partners on research, teaching, and public programming on the University’s recently acquired Wyatt Tee Walker collection. He is also Senior Fellow in Religious Freedom at the Religious Freedom Center of the Freedom Forum Institute in Washington, D.C.  An accomplished academic leader, Walker served as vice president and dean of the Samuel DeWitt Proctor School of Theology at Virginia Union University just prior to coming to the University of Richmond. Other leadership roles he has held include serving as founding dean of the College of Arts, Sciences, Business, and Education at Winston-Salem State University, chair of the Department of Africana Studies at Brown University, and inaugural director of the Center for the Study of Local Knowledge at the University of Virginia.  A dedicated teacher and scholar, Walker has served as a member of the faculty at the University of Virginia, Brown University, Winston-Salem State University, and Virginia Union University. He was also visiting professor at the Historisches Institut at Friedrich-Schiller Universität Jena in Germany and non-resident fellow at the W.E.B. Du Bois Institute for African and African American Research at Harvard University.   Dr. Walker is author of the book "A Noble Fight: African American Freemasonry and the Struggle for Democracy in America," editor of the special issue of the journal Political Theology on the theme “Theology and Democratic Futures,” and associate editor of the award-winning SAGE "Encyclopedia of Identity." He has published over 50 articles, reviews, book chapters, and essays appearing in a wide range of scholarly journals. He co-directed and co-produced the documentary film "Fifeville" with acclaimed artist and filmmaker Kevin Jerome Everson. Walker's scholarship focuses on the complexities of religion, philosophy, history, memory, culture, and public life.  In addition to being a valued member of the Africa World Now Project &amp; AfricaNow! collective and its affiliates, Dr. Josh Myers is currently an Assistant Professor of Africana Studies in the Department of Afro-American Studies at Howard University.    In addition to serving on the board of the Association for the Study of Classical African Civilizations and the editorial board of The Compass: Journal of the Association for the Study of Classical African Civilizations, he works with the DC area collectives, Positive Black Folks in Action and the Nu Afrikan Cultural Vanguard.   His research interests include Africana intellectual histories and traditions, Africana philosophy, critical university studies, and disciplinarity. His work has been published in The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Human Rights and Globalization Law Review, Liberator Magazine, Decolonization: Indigeneity, Knowledge, and Society, Critical Ethnic Studies, and Pambazuka, among other literary spaces.   His book, “We are Worth Fighting For: The Howard University Protest of 1989” is forthcoming.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/575361474</guid><pubDate>Thu, 14 Feb 2019 17:31:46 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536641/575361474_africaworldnowproject_the_hbcu_current_crisis_and_future_trajectories_moving_beyond_struggle.mp3" length="77946215" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today, we bring to you a recent wide-ranging conversation exploring the HBCUs as a response to and product of coloniality, sovereignty of the black imagination, the philosophical roots of Black Thought/Black Study, and the impetus of evolving black...</itunes:subtitle><itunes:summary><![CDATA[Today, we bring to you a recent wide-ranging conversation exploring the HBCUs as a response to and product of coloniality, sovereignty of the black imagination, the philosophical roots of Black Thought/Black Study, and the impetus of evolving black institutions (back) to becoming a maroon space with Corey Walker and Josh Myers.   Dr. Corey Walker is a visiting professor at the University of Richmond. He collaborates with campus and community partners on research, teaching, and public programming on the University’s recently acquired Wyatt Tee Walker collection. He is also Senior Fellow in Religious Freedom at the Religious Freedom Center of the Freedom Forum Institute in Washington, D.C.  An accomplished academic leader, Walker served as vice president and dean of the Samuel DeWitt Proctor School of Theology at Virginia Union University just prior to coming to the University of Richmond. Other leadership roles he has held include serving as founding dean of the College of Arts, Sciences, Business, and Education at Winston-Salem State University, chair of the Department of Africana Studies at Brown University, and inaugural director of the Center for the Study of Local Knowledge at the University of Virginia.  A dedicated teacher and scholar, Walker has served as a member of the faculty at the University of Virginia, Brown University, Winston-Salem State University, and Virginia Union University. He was also visiting professor at the Historisches Institut at Friedrich-Schiller Universität Jena in Germany and non-resident fellow at the W.E.B. Du Bois Institute for African and African American Research at Harvard University.   Dr. Walker is author of the book "A Noble Fight: African American Freemasonry and the Struggle for Democracy in America," editor of the special issue of the journal Political Theology on the theme “Theology and Democratic Futures,” and associate editor of the award-winning SAGE "Encyclopedia of Identity." He has published over 50 articles, reviews, book chapters, and essays appearing in a wide range of scholarly journals. He co-directed and co-produced the documentary film "Fifeville" with acclaimed artist and filmmaker Kevin Jerome Everson. Walker's scholarship focuses on the complexities of religion, philosophy, history, memory, culture, and public life.  In addition to being a valued member of the Africa World Now Project &amp; AfricaNow! collective and its affiliates, Dr. Josh Myers is currently an Assistant Professor of Africana Studies in the Department of Afro-American Studies at Howard University.    In addition to serving on the board of the Association for the Study of Classical African Civilizations and the editorial board of The Compass: Journal of the Association for the Study of Classical African Civilizations, he works with the DC area collectives, Positive Black Folks in Action and the Nu Afrikan Cultural Vanguard.   His research interests include Africana intellectual histories and traditions, Africana philosophy, critical university studies, and disciplinarity. His work has been published in The Journal of African American Studies, The Journal of Pan African Studies, The African Journal of Rhetoric, The Human Rights and Globalization Law Review, Liberator Magazine, Decolonization: Indigeneity, Knowledge, and Society, Critical Ethnic Studies, and Pambazuka, among other literary spaces.   His book, “We are Worth Fighting For: The Howard University Protest of 1989” is forthcoming.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3898</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/1beea0c8a8882a5184e810af8e931bf5.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Thinking about Sudan w/ Alsarah (Alsarah &amp; the Nubatones)</title><link>https://www.spreaker.com/episode/thinking-about-sudan-w-alsarah-alsarah-the-nubatones--57536648</link><description><![CDATA[In order to understand the current sociopolitical conditions and deep Africana radical cultural influences moving in Sudan today, the long historical genealogy, the evolutions in physical geography, and the migration and interaction patterns of various communities of African peoples of the region must be explored.   Despite the growth and retractions of the region, one of these descriptors that has lasted the evolution of time and space is Nubia.  Throughout history Nubia and its component geographical part had a number of other references.  Among one of the earliest is Ta-Setiu or the ancient Egyptian (Kemetic) reference to the area as being the “land of the bowpeople”. Another ancient Egyptian reference is to Ta-Nehesi which reflects the name of an ethic group of Nubia. The Greek invasions applied the term Dodekashoenos to the describe lower Nubia. Arab invasions used Butn al-Hajr (roughly translated as the Belly of Stones) for the section of the Nile from the second Cataract.  Kush is another descriptor that was used to give reference to ancient Nubia.  As used, Nubia is associated with an ancient word used for gold…the region often referred to as the ‘land of gold’.   Imperial and linguistic efforts to control and redefine the peoples and regions by the Greeks, referred to Nubia as Ethiopia which included at times, parts of Libya.  The central reason for this linguistic application was used to reference to the phenotypical identification of the “brunt faces” of the Nubians. Other descriptors, included Meroe.  Christian Nubia refers to the three kingdoms of No-ba-tia, Mu-kur-ra, and Al-wa that cover this region, and Nubia was the reference to the region until the end of the 19th century.  It was at this time, the name “the Sudan” came into used, from the Arabic expression Bilad as-Sudan, meaning “land of the blacks”.  Which was essentially an Arabic translation of the Greek “Ethiopia”. It was further used throughout Muslim literature generally to refer to Africa beyond the Sahara.   The continuity of Africana radical tradition follows the trajectories of resistance, internationally.  The influences and evolution of Africana radical thought and practices can be seen in Malik el-Shabazz praxis.  According to the article X Marks the Spot: Mapping Malcolm X’s Encounter with Sudan, though Malik el-Shabazz (Malcolm X) travels in the middle East and Africa put him in touch with the most revolutionary movements of his time, it was his ongoing contacts with students, scholars, and religious leaders from Sudan that had a truly transformative effect on his beliefs about race and religion.     Today, we add to this genealogy and discourse a conversation with Alsarah of the Nubatones.   Alsarah is a singer, songwriter, bandleader and a somewhat reluctant ethnomusicologist.    Born in Khartoum, Sudan, she relocated to Yemen with her family before abruptly moving to the USA, finally feeling most at home in Brooklyn, NY where she has been residing since 2004. She is a self-proclaimed practitioner of East-African Retro-Pop music. Working on various projects, she has toured both nationally and internationally.   Alsarah &amp; the Nubatones were born out of many dinner conversations between alsarah and rami el aasser about nubian ‘songs of return’, modern migration patterns and the cultural exchanges between sudan and egypt.  To learn more visit www.alsarah.com and explore the catalogue of music….  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/571700499</guid><pubDate>Thu, 07 Feb 2019 18:31:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536648/571700499_africaworldnowproject_thinking_about_sudan_w_alsarah_alsarah_the_nubatones.mp3" length="70181056" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In order to understand the current sociopolitical conditions and deep Africana radical cultural influences moving in Sudan today, the long historical genealogy, the evolutions in physical geography, and the migration and interaction patterns of...</itunes:subtitle><itunes:summary><![CDATA[In order to understand the current sociopolitical conditions and deep Africana radical cultural influences moving in Sudan today, the long historical genealogy, the evolutions in physical geography, and the migration and interaction patterns of various communities of African peoples of the region must be explored.   Despite the growth and retractions of the region, one of these descriptors that has lasted the evolution of time and space is Nubia.  Throughout history Nubia and its component geographical part had a number of other references.  Among one of the earliest is Ta-Setiu or the ancient Egyptian (Kemetic) reference to the area as being the “land of the bowpeople”. Another ancient Egyptian reference is to Ta-Nehesi which reflects the name of an ethic group of Nubia. The Greek invasions applied the term Dodekashoenos to the describe lower Nubia. Arab invasions used Butn al-Hajr (roughly translated as the Belly of Stones) for the section of the Nile from the second Cataract.  Kush is another descriptor that was used to give reference to ancient Nubia.  As used, Nubia is associated with an ancient word used for gold…the region often referred to as the ‘land of gold’.   Imperial and linguistic efforts to control and redefine the peoples and regions by the Greeks, referred to Nubia as Ethiopia which included at times, parts of Libya.  The central reason for this linguistic application was used to reference to the phenotypical identification of the “brunt faces” of the Nubians. Other descriptors, included Meroe.  Christian Nubia refers to the three kingdoms of No-ba-tia, Mu-kur-ra, and Al-wa that cover this region, and Nubia was the reference to the region until the end of the 19th century.  It was at this time, the name “the Sudan” came into used, from the Arabic expression Bilad as-Sudan, meaning “land of the blacks”.  Which was essentially an Arabic translation of the Greek “Ethiopia”. It was further used throughout Muslim literature generally to refer to Africa beyond the Sahara.   The continuity of Africana radical tradition follows the trajectories of resistance, internationally.  The influences and evolution of Africana radical thought and practices can be seen in Malik el-Shabazz praxis.  According to the article X Marks the Spot: Mapping Malcolm X’s Encounter with Sudan, though Malik el-Shabazz (Malcolm X) travels in the middle East and Africa put him in touch with the most revolutionary movements of his time, it was his ongoing contacts with students, scholars, and religious leaders from Sudan that had a truly transformative effect on his beliefs about race and religion.     Today, we add to this genealogy and discourse a conversation with Alsarah of the Nubatones.   Alsarah is a singer, songwriter, bandleader and a somewhat reluctant ethnomusicologist.    Born in Khartoum, Sudan, she relocated to Yemen with her family before abruptly moving to the USA, finally feeling most at home in Brooklyn, NY where she has been residing since 2004. She is a self-proclaimed practitioner of East-African Retro-Pop music. Working on various projects, she has toured both nationally and internationally.   Alsarah &amp; the Nubatones were born out of many dinner conversations between alsarah and rami el aasser about nubian ‘songs of return’, modern migration patterns and the cultural exchanges between sudan and egypt.  To learn more visit www.alsarah.com and explore the catalogue of music….  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3509</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/2d60f4f9dbaa94a20abfd126bf5f77ca.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The African Unconscious: Roots of Ancient Mysticism and Modern Psychology w/ Dr. Edward B. Bynum</title><link>https://www.spreaker.com/episode/the-african-unconscious-roots-of-ancient-mysticism-and-modern-psychology-w-dr-edward-b-bynum--57536644</link><description><![CDATA[The relationship between spirituality, science, language, the political, the transference and production of culture presents a rich terrain to understanding the relationship between liberation, humanity &amp; justice.    At this point in human history, no matter how hard those who seek to dominate, distort historical record to marginalize the deep-rooted African genesis of human existence, the facts, the realities come through.  They are ingrained within the fabric of the African unconscious.    Writing in African Unconsciousness: Roots of Ancient Mysticism and Modern Psychology, Dr. Edward Bruce Bynum suggest that: (Page 155)  Today, we expand and explore the ideas Dr. Edward Bruce Bynum presents in his work.    Dr. Edward Bruce Bynum is a clinical psychologist, a practitioner of kundalini yoga, and author of several books of poetry, psychology, and has published numerous clinical articles for scientific journals. Dr. Bynum was the former director of the Behavioral Medicine &amp; Anxieties Disorders clinic at the University of Massachusetts Health Services in Amherst and the winner of the national Naomi Long Madgett Poetry Prize for Chronicles of the Pig &amp; Other Delusions, Dr. Bynum is also a recipient of the Abraham H. Maslow award of the Division of Humanistic Psychology from the American Psychological Association for "outstanding and lasting contributions to the exploration of the farthest reaches of human spirit".   His corpus of work, thus far, includes: Dark Light Consciousness: Melanin, Serpent, Power, and the Luminous Matrix of Reality; The Roots of Transcendence; The African Unconscious: Roots of Ancient Mysticism and Modern Psychology; The Dreamlife of Families: The Psychospiritual Connection; Families and the Interpretation of Dreams;  Transcending Psychoneurotic Disturbances: New Approaches in Psychospirituality and Personality Development;  The Family Unconscious: An Invisible Bond;  The Luminous Heretic; Gospel of the Dark Orisha;  The First Bird: Songs of the Dark Body in Flight;  The Magdalene Poems; The Dreaming Skull;  Godzillananda: His Life and Visions, a Prophecy Compiled and Translated from the Ancient Meroitic Texts by an Unknown Scholar of the 14th Century;  Chronicles of the Pig &amp; Other Delusions; and the edited volume, Why Darkness Matters: The Power of Melanin in the Brain.   He is the producer of a ten-part audio lecture series on science, psychology, spirituality and African psycho-historical and philosophical systems. He is a frequent speaker at national and international conferences and has appeared on radio, television and in documentaries. His research interests include depth psychology as it pertains to neuroscience, neuromelanin, consciousness research, as well as the analysis of dreams, family dynamics, the philosophy of science, ancient history, anthropology-archaeology, and yoga. Dr. Bynum’s books can be purchased directly from the publisher at Cosimo Books, www.cosimobooks.com or from Amazon.com. To find out more about his work, please visit his website: www.obeliskfoundation.com  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/569240805</guid><pubDate>Sun, 03 Feb 2019 01:48:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536644/569240805_africaworldnowproject_the_african_unconsciousness_roots_of_ancient_mysticism_modern_psychology_w_dr_edward_b_bynum.mp3" length="61132448" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The relationship between spirituality, science, language, the political, the transference and production of culture presents a rich terrain to understanding the relationship between liberation, humanity &amp;amp; justice.    At this point in human...</itunes:subtitle><itunes:summary><![CDATA[The relationship between spirituality, science, language, the political, the transference and production of culture presents a rich terrain to understanding the relationship between liberation, humanity &amp; justice.    At this point in human history, no matter how hard those who seek to dominate, distort historical record to marginalize the deep-rooted African genesis of human existence, the facts, the realities come through.  They are ingrained within the fabric of the African unconscious.    Writing in African Unconsciousness: Roots of Ancient Mysticism and Modern Psychology, Dr. Edward Bruce Bynum suggest that: (Page 155)  Today, we expand and explore the ideas Dr. Edward Bruce Bynum presents in his work.    Dr. Edward Bruce Bynum is a clinical psychologist, a practitioner of kundalini yoga, and author of several books of poetry, psychology, and has published numerous clinical articles for scientific journals. Dr. Bynum was the former director of the Behavioral Medicine &amp; Anxieties Disorders clinic at the University of Massachusetts Health Services in Amherst and the winner of the national Naomi Long Madgett Poetry Prize for Chronicles of the Pig &amp; Other Delusions, Dr. Bynum is also a recipient of the Abraham H. Maslow award of the Division of Humanistic Psychology from the American Psychological Association for "outstanding and lasting contributions to the exploration of the farthest reaches of human spirit".   His corpus of work, thus far, includes: Dark Light Consciousness: Melanin, Serpent, Power, and the Luminous Matrix of Reality; The Roots of Transcendence; The African Unconscious: Roots of Ancient Mysticism and Modern Psychology; The Dreamlife of Families: The Psychospiritual Connection; Families and the Interpretation of Dreams;  Transcending Psychoneurotic Disturbances: New Approaches in Psychospirituality and Personality Development;  The Family Unconscious: An Invisible Bond;  The Luminous Heretic; Gospel of the Dark Orisha;  The First Bird: Songs of the Dark Body in Flight;  The Magdalene Poems; The Dreaming Skull;  Godzillananda: His Life and Visions, a Prophecy Compiled and Translated from the Ancient Meroitic Texts by an Unknown Scholar of the 14th Century;  Chronicles of the Pig &amp; Other Delusions; and the edited volume, Why Darkness Matters: The Power of Melanin in the Brain.   He is the producer of a ten-part audio lecture series on science, psychology, spirituality and African psycho-historical and philosophical systems. He is a frequent speaker at national and international conferences and has appeared on radio, television and in documentaries. His research interests include depth psychology as it pertains to neuroscience, neuromelanin, consciousness research, as well as the analysis of dreams, family dynamics, the philosophy of science, ancient history, anthropology-archaeology, and yoga. Dr. Bynum’s books can be purchased directly from the publisher at Cosimo Books, www.cosimobooks.com or from Amazon.com. To find out more about his work, please visit his website: www.obeliskfoundation.com  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>3821</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3f1fa0aa38f0743d1e34964a8cf3617d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Silvia Federici &amp; Reenchanting the World: Feminism &amp; the Politics of the Commons</title><link>https://www.spreaker.com/episode/silvia-federici-reenchanting-the-world-feminism-the-politics-of-the-commons--57536651</link><description><![CDATA[The relationship between the rise of capitalism, the exploitation of labor and natural resources, the control of productive forces are important components of interests when attempting to understand the imposition of the negatively constructed sociopolitical and cultural institutions of the West.   The contractions that move capitalist societies have been subjects of those who study and try to organize folk who are caught within the fissures and cavities of the eventual conflicts that arise from capitalism.    According to the article, Repression and Resistance on the Terrain of Social Reproduction: Historical Trajectories, Contemporary Openings, while the idea of social reproduction is most often associated with Marxist feminist literature from the 1970s, considerable work was done around that concept in a wide range of rather disparate bodies of work throughout the 1960s and 1970s.   While this work is important, it must not…it can not be lost that the work of African and African descendant women from Maria Stewart, Sojourner Truth to Claudia Jones and the proper expansion of capitalism to be properly contextualized as racial capitalism preceded these notions.  And once contextualized we can see the limits of the aforementioned critiques.   Drawing genealogies of social reproduction from the perspective of black women’s experience, pre and post-slavery to the racist politics of the welfare regimes, Africana women demonstrated that the domestic confines of the housewife was the problem of white working- and middle-class women.   Many of these ideas were first articulated in Claudia Jones’ important 1949 essay, “To End the Neglect of the Problems of the Negro Woman.  It is here, Jones introduced the idea of the triple oppression of working-class black women. She showed that, having had to work alongside their men, black women were never confined to the “domestic” sphere alone. From here, writing in the 1970s and the early 1980s, black women, such as, but not limited to, Angela Davis and Hazel Carby continued the line of thought articulated by Jones. in partial response to Wages for Housework, Angela Davis wrote that “Throughout this country’s history, black women toiled together with men under the whip of plantation overseers, suffering a grueling sexual equality at work.”   Dr. Davis continues...After slavery, black women were employed in vast numbers in a range of industries, from tobacco and sugar, to lumber and steel.  It is here that Professor Davis shows how black women’s labor was mobilized in the reproductive realm as well as in the manufacturing and service industries long before discourses of the “double burden” emerged in white feminist thought.  Today, Silvia Federici will revisit ideas that she presented in Caliban and the Witch through her new work(s) titled: Witches, Witch-hunting &amp; Women; Reenchanting the World: Feminism &amp; the Politics of the Commons.   Silvia Federici is an Italian-American activist and the author of many works, including Caliban and the Witch and Revolution at Point Zero: Housework, Reproduction, and Feminist Struggle. She was co-founder of the International Feminist Collective, an organizer with the Wages for Housework Campaign, and was involved with the Midnight Notes Collective.  Silvia Federici has taught at several universities in the US and also in Nigeria. She is now Professor Emerita at Hofstra University (Long Island, NY).  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/564111732</guid><pubDate>Thu, 24 Jan 2019 21:55:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536651/564111732_africaworldnowproject_silvia_federici_reenchanting_the_world_feminism_the_politics_of_the_commons.mp3" length="59779932" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The relationship between the rise of capitalism, the exploitation of labor and natural resources, the control of productive forces are important components of interests when attempting to understand the imposition of the negatively constructed...</itunes:subtitle><itunes:summary><![CDATA[The relationship between the rise of capitalism, the exploitation of labor and natural resources, the control of productive forces are important components of interests when attempting to understand the imposition of the negatively constructed sociopolitical and cultural institutions of the West.   The contractions that move capitalist societies have been subjects of those who study and try to organize folk who are caught within the fissures and cavities of the eventual conflicts that arise from capitalism.    According to the article, Repression and Resistance on the Terrain of Social Reproduction: Historical Trajectories, Contemporary Openings, while the idea of social reproduction is most often associated with Marxist feminist literature from the 1970s, considerable work was done around that concept in a wide range of rather disparate bodies of work throughout the 1960s and 1970s.   While this work is important, it must not…it can not be lost that the work of African and African descendant women from Maria Stewart, Sojourner Truth to Claudia Jones and the proper expansion of capitalism to be properly contextualized as racial capitalism preceded these notions.  And once contextualized we can see the limits of the aforementioned critiques.   Drawing genealogies of social reproduction from the perspective of black women’s experience, pre and post-slavery to the racist politics of the welfare regimes, Africana women demonstrated that the domestic confines of the housewife was the problem of white working- and middle-class women.   Many of these ideas were first articulated in Claudia Jones’ important 1949 essay, “To End the Neglect of the Problems of the Negro Woman.  It is here, Jones introduced the idea of the triple oppression of working-class black women. She showed that, having had to work alongside their men, black women were never confined to the “domestic” sphere alone. From here, writing in the 1970s and the early 1980s, black women, such as, but not limited to, Angela Davis and Hazel Carby continued the line of thought articulated by Jones. in partial response to Wages for Housework, Angela Davis wrote that “Throughout this country’s history, black women toiled together with men under the whip of plantation overseers, suffering a grueling sexual equality at work.”   Dr. Davis continues...After slavery, black women were employed in vast numbers in a range of industries, from tobacco and sugar, to lumber and steel.  It is here that Professor Davis shows how black women’s labor was mobilized in the reproductive realm as well as in the manufacturing and service industries long before discourses of the “double burden” emerged in white feminist thought.  Today, Silvia Federici will revisit ideas that she presented in Caliban and the Witch through her new work(s) titled: Witches, Witch-hunting &amp; Women; Reenchanting the World: Feminism &amp; the Politics of the Commons.   Silvia Federici is an Italian-American activist and the author of many works, including Caliban and the Witch and Revolution at Point Zero: Housework, Reproduction, and Feminist Struggle. She was co-founder of the International Feminist Collective, an organizer with the Wages for Housework Campaign, and was involved with the Midnight Notes Collective.  Silvia Federici has taught at several universities in the US and also in Nigeria. She is now Professor Emerita at Hofstra University (Long Island, NY).  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3737</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/cd0d1521bb66415d55f4b62ef3339311.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black Farmers: Food, Land &amp; Resistance Pt. 2</title><link>https://www.spreaker.com/episode/black-farmers-food-land-resistance-pt-2--57536655</link><description><![CDATA[According to the article, Reform or Transformation? The Pivotal Role of Food Justice in the U.S. Food Movement, the global food price crisis of 2008 ushered in record levels of hunger for the world’s poor at a time of record global harvests as well as record profits for the world’s major agrifoods corporations (Lean 2008).   According to the United Nations World Food Program, more than 90 percent of the world’s hungry are simply too poor to buy enough food (2011). Some of the planet’s most hungry people live in the Global North, though hunger is measured as “food insecurity”. Food insecurity in the United States is characterized by a nationwide epidemic of diet-related diseases that result in an estimated $240 billion a year in health costs that fall disproportionately on low-income communities of color (Schlosser 2001; Baker et al. 2006).   Researchers have shown that what is called the food-justice movement emerged from several sources, including movements for environmental justice (Bullard 1994), working-class communities of color dealing with diet-related diseases (Herrera, Khanna, and Davis 2009), critiques of racism in the food system (Self 2003; Allen 2008) as well as critiques of racism in the food movement itself (Slocum 2007; Guthman 2008). Moreover, the very notion of ‘food justice’ developed within the “context of institutional racism, racial formation, and racialized geographies” (Alkon and Norgaard 2009).   The deep-rooted influences, practice, and knowledge that filters throughout discourses on and around food, land, and resistance, are undoubtedly rooted in the humanity of Africana peoples.  In fact, nowhere is this captured better than how rice made its way to Americas, first to Brazil and then to the Carolinas. Here is a story recounted by a Brazilian woman: “An enslaved African woman, unable to prevent her children’s sale into slavery, placed some rice seeds in their hair so they would be able to eat when the ship reached its destination. As their hair was very thick, she thought the grains would go undetected. However, as they disembarked the slave ship, the planter who eventually bought them discovered the grains. In running his hands through one child’s hair, he found the seeds and demanded to know what they were. The child replied, ‘this is food from Africa.’ This is the way rice came to Brazil, through the Africans, who smuggled the seeds in their hair” (Judith Carney, With Grains in Her Hair: Rice in Colonial Brazil, Slavery and Abolition, 25(1), 2004: 1–27).    Today we will hear the second keynote address from this past Oct BUGs conference, held in Durham North Carolina by Leah Penniman.   Leah Penniman, is Co-Director and Program Manager at Soul Fire Farm. Leah has over 20 years of experience as a soil steward and food sovereignty activist, having worked at the Food Project, Farm School, Many Hands Organic Farm, Youth Grow and with farmers internationally in Ghana, Haiti, and Mexico. She co-founded Soul Fire Farm in 2011 with the mission to reclaim our inherent right to belong to the earth and have agency in the food system as Black and Brown people. Her areas of leadership at Soul Fire include farmer training, international solidarity, food justice organizing, writing, speaking, “making it rain,” and anything that involves heavy lifting, sweat, and soil. She is author of Farming While Black: Soul Fire Farm's Practical Guide to Liberation on the Land, 2018.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/554186247</guid><pubDate>Fri, 04 Jan 2019 22:04:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536655/554186247_africaworldnowproject_black_farmers_food_land_resistance_pt_2.mp3" length="46517252" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to the article, Reform or Transformation? The Pivotal Role of Food Justice in the U.S. Food Movement, the global food price crisis of 2008 ushered in record levels of hunger for the world’s poor at a time of record global harvests as well as...</itunes:subtitle><itunes:summary><![CDATA[According to the article, Reform or Transformation? The Pivotal Role of Food Justice in the U.S. Food Movement, the global food price crisis of 2008 ushered in record levels of hunger for the world’s poor at a time of record global harvests as well as record profits for the world’s major agrifoods corporations (Lean 2008).   According to the United Nations World Food Program, more than 90 percent of the world’s hungry are simply too poor to buy enough food (2011). Some of the planet’s most hungry people live in the Global North, though hunger is measured as “food insecurity”. Food insecurity in the United States is characterized by a nationwide epidemic of diet-related diseases that result in an estimated $240 billion a year in health costs that fall disproportionately on low-income communities of color (Schlosser 2001; Baker et al. 2006).   Researchers have shown that what is called the food-justice movement emerged from several sources, including movements for environmental justice (Bullard 1994), working-class communities of color dealing with diet-related diseases (Herrera, Khanna, and Davis 2009), critiques of racism in the food system (Self 2003; Allen 2008) as well as critiques of racism in the food movement itself (Slocum 2007; Guthman 2008). Moreover, the very notion of ‘food justice’ developed within the “context of institutional racism, racial formation, and racialized geographies” (Alkon and Norgaard 2009).   The deep-rooted influences, practice, and knowledge that filters throughout discourses on and around food, land, and resistance, are undoubtedly rooted in the humanity of Africana peoples.  In fact, nowhere is this captured better than how rice made its way to Americas, first to Brazil and then to the Carolinas. Here is a story recounted by a Brazilian woman: “An enslaved African woman, unable to prevent her children’s sale into slavery, placed some rice seeds in their hair so they would be able to eat when the ship reached its destination. As their hair was very thick, she thought the grains would go undetected. However, as they disembarked the slave ship, the planter who eventually bought them discovered the grains. In running his hands through one child’s hair, he found the seeds and demanded to know what they were. The child replied, ‘this is food from Africa.’ This is the way rice came to Brazil, through the Africans, who smuggled the seeds in their hair” (Judith Carney, With Grains in Her Hair: Rice in Colonial Brazil, Slavery and Abolition, 25(1), 2004: 1–27).    Today we will hear the second keynote address from this past Oct BUGs conference, held in Durham North Carolina by Leah Penniman.   Leah Penniman, is Co-Director and Program Manager at Soul Fire Farm. Leah has over 20 years of experience as a soil steward and food sovereignty activist, having worked at the Food Project, Farm School, Many Hands Organic Farm, Youth Grow and with farmers internationally in Ghana, Haiti, and Mexico. She co-founded Soul Fire Farm in 2011 with the mission to reclaim our inherent right to belong to the earth and have agency in the food system as Black and Brown people. Her areas of leadership at Soul Fire include farmer training, international solidarity, food justice organizing, writing, speaking, “making it rain,” and anything that involves heavy lifting, sweat, and soil. She is author of Farming While Black: Soul Fire Farm's Practical Guide to Liberation on the Land, 2018.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!]]></itunes:summary><itunes:duration>2908</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/04d0dd639ba7478b86065ef66311d0fe.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Ayiti/Hayiti</title><link>https://www.spreaker.com/episode/ayiti-hayiti--57536654</link><description><![CDATA["It could have easily been called 'Afro-American Fight Song'. My solo in it is a deeply concentrated one. I can't play right unless I'm thinking about prejudice and hate and persecutions, and how unfair it is.   There's a sadness and cries in it, but also determination." --Charles Mingus, Haitian Fight Song, The Clown, 1957; Maurice Jackson, Friends of the Negro! Fly with Me...  The Haitian Revolution has often been described as the largest and most successful slave rebellion in the Western Hemisphere. However, this dominant narrative must be critiqued, specifically the notion of-slave rebellion.  This frame of conceptualization masks the clear fact that to frame it as a slave rebellion, misses the deep and clear idea that it was a people who was thrust in a global system of various forms of enslavement which attempted to dehumanize whole communities of people, who freed themselves.  The fact is, the reason the Haitian Revolution was successful is because of the African human agency of peoples who understood strategy, military and environmental, who possessed a clear cosmological and ontological understanding of human freedom...  C. L. R. James argues that critically examining the Haitian Revolution as an exemplar of true revolution...The implications of the Haitian Revolution, specifically on the Africana world are further described by Kwame Ture when he argues that...  In 1825, Haiti was forced to pay France $22 billion at literal gunpoint following France's establishment of a naval blockade of the newly freed island nation. Moreover, as Haiti struggled to get out from under this crippling debt, the United States was repeatedly involved in destabilizing the country, economically and politically.   Haiti was still under a mountain of debt when hit by the devastating 2010 earthquake. Following the disaster, Haiti was primarily forgiven of its obligations but curiously had to borrow roughly $2.6 billion despite worldwide charity efforts to support rebuilding projects.     Currently and over the course of months, particularly since April, Haitian citizens have taken to the streets, expressing their historically rooted, contemporarily manifested frustrations with elite and governmental mismanagement of funds and overt corruption.   These include, a mass protest held on October 17.  On November 18th, Haitians mobilized a nation-wide general strike and demonstrations—another important historical date, as it was on this day in 1803 when Haitians defeated France at the Battle of Vertieres which led to the country’s independence in January 1804.    With the recent uprisings, which a number of people have been killed and wounded by the police, Haitians are demanding a complete transparent investigation of the PetroCaribe scandal and the resignation of President Moïse, a clear path to address the economic problems and an immediate roll back of austerity measures.    PetroCaribe is the Venezuelan subsidized energy program provided to Haiti to assist in rebuilding efforts following the January 2010 earthquake that devastated the country.    Today, we explore the historical circumstances and international context surrounding the recent uprisings with Ms. Nicole Phillips, Esq., who is currently a professor at the University of the Aristide Foundation law school in Port-au-Prince, as well as an adjunct professor at UC Hastings College of Law in San Francisco.  Ms. Phillips was formerly Staff Attorney, at the Institute for Justice &amp; Democracy in Haiti (IJDH).     Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Picture Credit: https://www.antenna.works/ayiti-cherie/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/548236287</guid><pubDate>Fri, 21 Dec 2018 14:10:58 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536654/548236287_africaworldnowproject_ayiti.mp3" length="59556324" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>"It could have easily been called 'Afro-American Fight Song'. My solo in it is a deeply concentrated one. I can't play right unless I'm thinking about prejudice and hate and persecutions, and how unfair it is.   There's a sadness and cries in it, but...</itunes:subtitle><itunes:summary><![CDATA["It could have easily been called 'Afro-American Fight Song'. My solo in it is a deeply concentrated one. I can't play right unless I'm thinking about prejudice and hate and persecutions, and how unfair it is.   There's a sadness and cries in it, but also determination." --Charles Mingus, Haitian Fight Song, The Clown, 1957; Maurice Jackson, Friends of the Negro! Fly with Me...  The Haitian Revolution has often been described as the largest and most successful slave rebellion in the Western Hemisphere. However, this dominant narrative must be critiqued, specifically the notion of-slave rebellion.  This frame of conceptualization masks the clear fact that to frame it as a slave rebellion, misses the deep and clear idea that it was a people who was thrust in a global system of various forms of enslavement which attempted to dehumanize whole communities of people, who freed themselves.  The fact is, the reason the Haitian Revolution was successful is because of the African human agency of peoples who understood strategy, military and environmental, who possessed a clear cosmological and ontological understanding of human freedom...  C. L. R. James argues that critically examining the Haitian Revolution as an exemplar of true revolution...The implications of the Haitian Revolution, specifically on the Africana world are further described by Kwame Ture when he argues that...  In 1825, Haiti was forced to pay France $22 billion at literal gunpoint following France's establishment of a naval blockade of the newly freed island nation. Moreover, as Haiti struggled to get out from under this crippling debt, the United States was repeatedly involved in destabilizing the country, economically and politically.   Haiti was still under a mountain of debt when hit by the devastating 2010 earthquake. Following the disaster, Haiti was primarily forgiven of its obligations but curiously had to borrow roughly $2.6 billion despite worldwide charity efforts to support rebuilding projects.     Currently and over the course of months, particularly since April, Haitian citizens have taken to the streets, expressing their historically rooted, contemporarily manifested frustrations with elite and governmental mismanagement of funds and overt corruption.   These include, a mass protest held on October 17.  On November 18th, Haitians mobilized a nation-wide general strike and demonstrations—another important historical date, as it was on this day in 1803 when Haitians defeated France at the Battle of Vertieres which led to the country’s independence in January 1804.    With the recent uprisings, which a number of people have been killed and wounded by the police, Haitians are demanding a complete transparent investigation of the PetroCaribe scandal and the resignation of President Moïse, a clear path to address the economic problems and an immediate roll back of austerity measures.    PetroCaribe is the Venezuelan subsidized energy program provided to Haiti to assist in rebuilding efforts following the January 2010 earthquake that devastated the country.    Today, we explore the historical circumstances and international context surrounding the recent uprisings with Ms. Nicole Phillips, Esq., who is currently a professor at the University of the Aristide Foundation law school in Port-au-Prince, as well as an adjunct professor at UC Hastings College of Law in San Francisco.  Ms. Phillips was formerly Staff Attorney, at the Institute for Justice &amp; Democracy in Haiti (IJDH).     Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Picture Credit: https://www.antenna.works/ayiti-cherie/]]></itunes:summary><itunes:duration>3723</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/98a77cfee6470f1b0e275eceb97a4d75.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Black Farmers: Land, Food, &amp; Resistance Pt. 1</title><link>https://www.spreaker.com/episode/black-farmers-land-food-resistance-pt-1--57536649</link><description><![CDATA[In the last speech you heard, was of Thomas Sankara.  In it he asserts that: “Our country produces enough food to feed us all.  In fact, we can produce more than enough.  But because of the lack of organization. We still need to beg for food aid.  This type of assistance is counterproductive. And has kept us thinking we are only beggars who need aid….I am asked where is imperialism.  I say, look at your plate. You see the corn, rice... Imperialism is right here”  According to Thomas Mitchell, in From Reconstruction to Deconstruction: Undermining Black Landownership, Political Independence and Community Through Partition Sales of Tenancies in Common, the story of the federal government’s failure to deliver “forty acres and a mule” to freed slaves after the Civil War has long been a part of African American folklore. This history has been highlighted in an opinion by a federal judge in a landmark settlement of the class action lawsuit filed by black farmers against the United States Department of Agriculture. The case is known as Pickford II. The original Pigford v. Glickman lawsuit, named after North Carolina farmer Timothy Pigford was filed against the USDA in 1997.   The history of those African descendants who purchased land in states throughout the South during Reconstruction, however, remains largely unknown and uncelebrated. Research suggests that, in total, this group acquired approximately 15 million acres of land in the South in the 50 years following the Civil War.  Further, unlike the large numbers of poor white men who were able to acquire land from the public domain under federal homestead laws in the late 1800s, African Americans who acquired land did so mostly by private market purchases, often under intentional and direct violence, limited access to credit, and overt discrimination.  Furthermore, in relation to food security and insecurity issues, Margaret Marietta Ramírez in her article, The Elusive Inclusive: Black Food Geographies and Racialized Food Spaces, argues that “in recent years there has been a growing conversation amongst food scholars, activists and policymakers questioning the ability of community food projects to serve low-income communities of color (Alkon and Agyeman 2011; Allen 2010; Guthman 2008; Slocum 2006). Within these conversations, the issue of participation is often raised, framed as something that can be remedied by conducting “outreach” or building a more “inclusive” project that better engages local residents. However, it can be argued that these efforts for “inclusion” in community food projects will continue to struggle to build participation in communities of color if they do not shift the power structures that exist within the organization itself.   Today, we will hear Dr. Monica White, who gave one of the keynote speeches at this year’s BUGS Conference which was held in Durham North Carolina, Oct. 19-21, 2018.   Dr. Monica M. White earned her Ph.D. from Western Michigan University in Sociology. She is currently an assistant professor of Environmental Justice at the University of Wisconsin-Madison with a joint appointment in the Gaylord Nelson Institute for Environmental Studies and the Department of Community and Environmental Sociology. Her book, Freedom Farmers: Agricultural Resistance and the Black Freedom Movement, 1880-2010, was just released.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Links:  https://www.blackurbangrowers.org/2018-bugs-conference  Monica White: https://dces.wisc.edu/people/faculty/monica-white/  Freedom Farmers: Agricultural Resistance and the Black Freedom Movement, https://www.uncpress.org/book/9781469643694/freedom-farmers/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/547001508</guid><pubDate>Tue, 18 Dec 2018 22:59:50 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536649/547001508_africaworldnowproject_black_farmers_land_food_resistance.mp3" length="55706502" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In the last speech you heard, was of Thomas Sankara.  In it he asserts that: “Our country produces enough food to feed us all.  In fact, we can produce more than enough.  But because of the lack of organization. We still need to beg for food aid....</itunes:subtitle><itunes:summary><![CDATA[In the last speech you heard, was of Thomas Sankara.  In it he asserts that: “Our country produces enough food to feed us all.  In fact, we can produce more than enough.  But because of the lack of organization. We still need to beg for food aid.  This type of assistance is counterproductive. And has kept us thinking we are only beggars who need aid….I am asked where is imperialism.  I say, look at your plate. You see the corn, rice... Imperialism is right here”  According to Thomas Mitchell, in From Reconstruction to Deconstruction: Undermining Black Landownership, Political Independence and Community Through Partition Sales of Tenancies in Common, the story of the federal government’s failure to deliver “forty acres and a mule” to freed slaves after the Civil War has long been a part of African American folklore. This history has been highlighted in an opinion by a federal judge in a landmark settlement of the class action lawsuit filed by black farmers against the United States Department of Agriculture. The case is known as Pickford II. The original Pigford v. Glickman lawsuit, named after North Carolina farmer Timothy Pigford was filed against the USDA in 1997.   The history of those African descendants who purchased land in states throughout the South during Reconstruction, however, remains largely unknown and uncelebrated. Research suggests that, in total, this group acquired approximately 15 million acres of land in the South in the 50 years following the Civil War.  Further, unlike the large numbers of poor white men who were able to acquire land from the public domain under federal homestead laws in the late 1800s, African Americans who acquired land did so mostly by private market purchases, often under intentional and direct violence, limited access to credit, and overt discrimination.  Furthermore, in relation to food security and insecurity issues, Margaret Marietta Ramírez in her article, The Elusive Inclusive: Black Food Geographies and Racialized Food Spaces, argues that “in recent years there has been a growing conversation amongst food scholars, activists and policymakers questioning the ability of community food projects to serve low-income communities of color (Alkon and Agyeman 2011; Allen 2010; Guthman 2008; Slocum 2006). Within these conversations, the issue of participation is often raised, framed as something that can be remedied by conducting “outreach” or building a more “inclusive” project that better engages local residents. However, it can be argued that these efforts for “inclusion” in community food projects will continue to struggle to build participation in communities of color if they do not shift the power structures that exist within the organization itself.   Today, we will hear Dr. Monica White, who gave one of the keynote speeches at this year’s BUGS Conference which was held in Durham North Carolina, Oct. 19-21, 2018.   Dr. Monica M. White earned her Ph.D. from Western Michigan University in Sociology. She is currently an assistant professor of Environmental Justice at the University of Wisconsin-Madison with a joint appointment in the Gaylord Nelson Institute for Environmental Studies and the Department of Community and Environmental Sociology. Her book, Freedom Farmers: Agricultural Resistance and the Black Freedom Movement, 1880-2010, was just released.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Links:  https://www.blackurbangrowers.org/2018-bugs-conference  Monica White: https://dces.wisc.edu/people/faculty/monica-white/  Freedom Farmers: Agricultural Resistance and the Black Freedom Movement, https://www.uncpress.org/book/9781469643694/freedom-farmers/]]></itunes:summary><itunes:duration>3482</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/a81335c1f7c1ebf555aea5c94b0a5fbd.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>All African Peoples Conference Dec 1958-2018</title><link>https://www.spreaker.com/episode/all-african-peoples-conference-dec-1958-2018--57536616</link><description><![CDATA[Today's program covered: The 60th Anniversary of the 1958 All-African People’s Conference  | Held: December 5-8, 2018 | Institute of Africa Studies | University of Ghana  The histories of Pan African activity are often incomplete, not because we do not know them.  But often because academically, African and Diasporic academicians do not engage with each other.  Interesting notion, when this class of folk claim to be experts in the very subject matter they do not practice.  Moving forward we must examine pan Africanism in more detail and intentionally.  I have argued in, Pan-Africanism in the United States: Identity and Belonging, “in relation to the Africana world, the forms of resistance that challenge the dominant narratives which are produced and reproduced from the sociohistorical and cultural processes which attempt(ed) to strip identity formations from African peoples provide a nuanced frame of reference to understand the relationship between identity, belonging, resistance, and power. The various perspectives that are produced have deep implications that are useful to understanding the evolution in the forms and practice of oppression over time and space.   To be clear, we must pay attention to the processes that produce a Pan African critical consciousness that challenges or impedes the development of an African collective consciousness, which then becomes the most press point of concern today.  The questions that form will attempt to peel away the relationship between ideas of identity formation and what does it mean to be African, presently and moving forward? Is the descriptor Africa or African meaningful to launch a program for liberation?  How can and do we truly begin to return to the source? We may find that the very idea and practice of Pan Africanism, while having a long and vital history in constructing a united front against centuries long attacks against the Africana world, must address what has Pan Africanism as an ideological guide to institutional formation actually produced.   Today, AWNP’s executive producer, human rights activist, and international media journalist, Mwiza Munthali caught up with Dr. Gnaka Lagoke, an Assistant Professor of history (world, African, and African-American) and of Pan-Africana Studies at Lincoln University (PA) to talk about the 60th anniversary of the All African People’s Conference in Accra, Ghana.  Dr. Gnaka Lagoke is also a specialist and a political analyst in African and world politics, focusing on International and African development, comparative politics, international justice, Pan-Africanism and Ubuntu Philosophy.  He founded the Washington DC-based “The Revival of Pan-Africanism Forum” and the Thomas Sankara Annual Conference in 2007. As a political analysist, he has appeared on Voice America, Russia Today, HispanTV, Australian Broadcast Corporation, Democracy Now, Al Jazeera, CCTV, TVC News.    Dr. Lagoke is also a member of the Organizing Committee of the 60th Anniversary of the All African People's Conference.    Today’s program is produced in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Music Highlighted: Tall Black Guy--Water No Enemy  Jaden Smith -Icon (Instrumental) Little Brother-The Way To Do It (Instrumental)  Speech(es): At the beginning--Kwame Nkrumah opens the 1958 All African Peoples Conference; Speech at the end: Forces Against Africa Image:http://africanactivist.msu.edu/image.php?objectid=32-131-1DE]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/542370342</guid><pubDate>Mon, 10 Dec 2018 05:36:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536616/542370342_africaworldnowproject_all_african_peoples_conference_dec_1958_2018.mp3" length="65773049" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today's program covered: The 60th Anniversary of the 1958 All-African People’s Conference  | Held: December 5-8, 2018 | Institute of Africa Studies | University of Ghana  The histories of Pan African activity are often incomplete, not because we do...</itunes:subtitle><itunes:summary><![CDATA[Today's program covered: The 60th Anniversary of the 1958 All-African People’s Conference  | Held: December 5-8, 2018 | Institute of Africa Studies | University of Ghana  The histories of Pan African activity are often incomplete, not because we do not know them.  But often because academically, African and Diasporic academicians do not engage with each other.  Interesting notion, when this class of folk claim to be experts in the very subject matter they do not practice.  Moving forward we must examine pan Africanism in more detail and intentionally.  I have argued in, Pan-Africanism in the United States: Identity and Belonging, “in relation to the Africana world, the forms of resistance that challenge the dominant narratives which are produced and reproduced from the sociohistorical and cultural processes which attempt(ed) to strip identity formations from African peoples provide a nuanced frame of reference to understand the relationship between identity, belonging, resistance, and power. The various perspectives that are produced have deep implications that are useful to understanding the evolution in the forms and practice of oppression over time and space.   To be clear, we must pay attention to the processes that produce a Pan African critical consciousness that challenges or impedes the development of an African collective consciousness, which then becomes the most press point of concern today.  The questions that form will attempt to peel away the relationship between ideas of identity formation and what does it mean to be African, presently and moving forward? Is the descriptor Africa or African meaningful to launch a program for liberation?  How can and do we truly begin to return to the source? We may find that the very idea and practice of Pan Africanism, while having a long and vital history in constructing a united front against centuries long attacks against the Africana world, must address what has Pan Africanism as an ideological guide to institutional formation actually produced.   Today, AWNP’s executive producer, human rights activist, and international media journalist, Mwiza Munthali caught up with Dr. Gnaka Lagoke, an Assistant Professor of history (world, African, and African-American) and of Pan-Africana Studies at Lincoln University (PA) to talk about the 60th anniversary of the All African People’s Conference in Accra, Ghana.  Dr. Gnaka Lagoke is also a specialist and a political analyst in African and world politics, focusing on International and African development, comparative politics, international justice, Pan-Africanism and Ubuntu Philosophy.  He founded the Washington DC-based “The Revival of Pan-Africanism Forum” and the Thomas Sankara Annual Conference in 2007. As a political analysist, he has appeared on Voice America, Russia Today, HispanTV, Australian Broadcast Corporation, Democracy Now, Al Jazeera, CCTV, TVC News.    Dr. Lagoke is also a member of the Organizing Committee of the 60th Anniversary of the All African People's Conference.    Today’s program is produced in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Music Highlighted: Tall Black Guy--Water No Enemy  Jaden Smith -Icon (Instrumental) Little Brother-The Way To Do It (Instrumental)  Speech(es): At the beginning--Kwame Nkrumah opens the 1958 All African Peoples Conference; Speech at the end: Forces Against Africa Image:http://africanactivist.msu.edu/image.php?objectid=32-131-1DE]]></itunes:summary><itunes:duration>4111</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/1a0b82d296e35ec7f776ab71aed38e90.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Theorizing Fanon: Latin America and the Pitfalls of National Consciousness w/ James Early</title><link>https://www.spreaker.com/episode/theorizing-fanon-latin-america-and-the-pitfalls-of-national-consciousness-w-james-early--57536657</link><description><![CDATA[“History teaches us clearly that the battle against colonialism does not run straight away along the lines of nationalism. For a very long time the native devotes his energies to ending certain definite abuses: forced labour, corporal punishment, inequality of salaries, limitation of political rights, etc. This fight for democracy against the oppression of mankind will slowly leave the confusion of neo-liberal universalism to emerge, sometimes laboriously, as a claim to nationhood. It so happens that the unpreparedness of the educated classes, the lack of practical links between them and the mass of the people, their laziness, and, let it be said, their cowardice at the decisive moment of the struggle will give rise to tragic mishaps.  National consciousness, instead of being the all-embracing crystallization of the innermost hopes of the whole people, instead of being the immediate and most obvious result of the mobilization of the people, will be in any case only an empty shell, a crude and fragile travesty of what it might have been.” [Frantz Fanon’s, The Pitfalls of National Consciousness in The Wretched of Earth.]  The pitfalls of national consciousness is one of the many important theoretical contributions from Frantz Fanon. Fanon argues that nationalism often fails at achieving liberation across class boundaries because its aspirations are primarily those of the colonized bourgeoisie, a privileged middle class who perhaps seeks to defeat the prevailing colonial rule only to usurp its place of dominance and surveillance over the working-class, the lumpenproletariat.  With the current discourse around limited notions of nationalism and the so-called rise of an global ultra-nationalist right…Today’s program is an intentional disruption in this milieu.   It is designed to offer streams of thought that invoke critique and inform paths of study toward solutions.   Today’s conversation attempts to offer perspective by focusing specifically on the sociopolitical and cultural conditions in Brazil, Venezuela and Cuba.   What you will hear next is a recent conversation with James Early.   James Early is former Director of Cultural Studies and Communication at the Center for Folklife Programs and Cultural Studies at the Smithsonian Institution, in Washington, DC.  Mr. Early has served in various positions at the Smithsonian Institution, including Assistant Provost for Educational and Cultural Programs, Assistant Secretary for Education and Public Service, Deputy Assistant Secretary for Public Service, and Executive Assistant to the Assistant Secretary for Public Service.   Prior to his work with the Smithsonian, Mr. Early was a humanist administrator at the National Endowment for the Humanities, Washington, D.C., a producer, writer, and host of "Ten Minutes Left," a weekly radio segment of cultural, educational and political interviews and commentary at WHURFM radio at Howard University, and a research associate for programs and documentation.  He currently serves on the Board of the Institute for Policy Studies (IPS) and is a consultant on various issues related to human rights, labor, land, state craft.    Today’s program was produced in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Inquires/Comments/Ideas: africaworldnowproject@gmail.com Photo Credit: https://qz.com/africa/694858/the-influence-of-revolutionary-frantz-fanon-endures-with-africas-intellectuals/]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/534574410</guid><pubDate>Fri, 23 Nov 2018 23:26:05 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536657/534574410_africaworldnowproject_theorizing_fanon_latin_america_and_the_pitfalls_of_national_consciousness.mp3" length="59043488" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>“History teaches us clearly that the battle against colonialism does not run straight away along the lines of nationalism. For a very long time the native devotes his energies to ending certain definite abuses: forced labour, corporal punishment,...</itunes:subtitle><itunes:summary><![CDATA[“History teaches us clearly that the battle against colonialism does not run straight away along the lines of nationalism. For a very long time the native devotes his energies to ending certain definite abuses: forced labour, corporal punishment, inequality of salaries, limitation of political rights, etc. This fight for democracy against the oppression of mankind will slowly leave the confusion of neo-liberal universalism to emerge, sometimes laboriously, as a claim to nationhood. It so happens that the unpreparedness of the educated classes, the lack of practical links between them and the mass of the people, their laziness, and, let it be said, their cowardice at the decisive moment of the struggle will give rise to tragic mishaps.  National consciousness, instead of being the all-embracing crystallization of the innermost hopes of the whole people, instead of being the immediate and most obvious result of the mobilization of the people, will be in any case only an empty shell, a crude and fragile travesty of what it might have been.” [Frantz Fanon’s, The Pitfalls of National Consciousness in The Wretched of Earth.]  The pitfalls of national consciousness is one of the many important theoretical contributions from Frantz Fanon. Fanon argues that nationalism often fails at achieving liberation across class boundaries because its aspirations are primarily those of the colonized bourgeoisie, a privileged middle class who perhaps seeks to defeat the prevailing colonial rule only to usurp its place of dominance and surveillance over the working-class, the lumpenproletariat.  With the current discourse around limited notions of nationalism and the so-called rise of an global ultra-nationalist right…Today’s program is an intentional disruption in this milieu.   It is designed to offer streams of thought that invoke critique and inform paths of study toward solutions.   Today’s conversation attempts to offer perspective by focusing specifically on the sociopolitical and cultural conditions in Brazil, Venezuela and Cuba.   What you will hear next is a recent conversation with James Early.   James Early is former Director of Cultural Studies and Communication at the Center for Folklife Programs and Cultural Studies at the Smithsonian Institution, in Washington, DC.  Mr. Early has served in various positions at the Smithsonian Institution, including Assistant Provost for Educational and Cultural Programs, Assistant Secretary for Education and Public Service, Deputy Assistant Secretary for Public Service, and Executive Assistant to the Assistant Secretary for Public Service.   Prior to his work with the Smithsonian, Mr. Early was a humanist administrator at the National Endowment for the Humanities, Washington, D.C., a producer, writer, and host of "Ten Minutes Left," a weekly radio segment of cultural, educational and political interviews and commentary at WHURFM radio at Howard University, and a research associate for programs and documentation.  He currently serves on the Board of the Institute for Policy Studies (IPS) and is a consultant on various issues related to human rights, labor, land, state craft.    Today’s program was produced in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program!  Inquires/Comments/Ideas: africaworldnowproject@gmail.com Photo Credit: https://qz.com/africa/694858/the-influence-of-revolutionary-frantz-fanon-endures-with-africas-intellectuals/]]></itunes:summary><itunes:duration>3691</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/216e7dbd8a5f1b51456f4196aa148b4e.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Collective Courage: A History of Africana Cooperative Thought and Practice</title><link>https://www.spreaker.com/episode/collective-courage-a-history-of-africana-cooperative-thought-and-practice--57536659</link><description><![CDATA[The histories of cooperative practice and ownership of Africana communities have a long history, particularly when we account for an Africana human agency in the face of hyper-exploitation and hyper-extractive logics and practice of racial capitalism.  These systems and logic encompass the privatization and monopoly over agriculture, manufacturing, finance, housing, healthcare, land, water, and other natural resources, etc. Articulated through plantation/neo-plantation-based economic systems and power relations, aligned with industry and codified in the state and/or state-sanctioned violence animated by false notions of racial supremacy.  The affect has produced an active intergenerational disaccumulation of wealth for Africana people, evolving forms of political disenfranchisement and a sustained attack on  “programs designed to lessen ethnic and class exploitation,” “the spread of mass impoverishment, the erosion of human rights protections, and the increased deadliness of daily life” (Woods 1998, 5). The question must be posed, at its core, did the state, as birthed as a settler colonial project ever have a twinkling of a notion of the existence of other human beings? History and analysis would suggest in some ways yes, in many more ways, not even close.   Foregrounded by Africana ontology and epistemologies that produced (and continues to produce) a distinct and radical paradigm of land use, social organization, and economic development, which cultivates political power in the form of strategies for realizing global social justice.   Today, Africa World Now Project’s senior researcher, content contributor, and production designer Dr. Tasneem Siddiqui and associate producer Dr. Keisha-Khan Perry speak with Dr. Jessica Gordon Nembhard about the History of African and Diasporic Cooperative Thought and Practice.   Author of Collective Courage: A History African American Cooperative Economic Thought and Practice. Dr. Jessica Gordon Nembhard is a professor of Community Justice and Social Economic Development in the Department of Africana Studies at John Jay College, of the City University of New York (CUNY) in New York City.  Dr. Gordon Nembhard is a political economist specializing in community economics, Black Political Economy and popular economic literacy. Her research and publications explore problematics and alternative solutions in cooperative economic development and worker ownership, community economic development, wealth inequality and community-based asset building, and community-based approaches to justice.   Dr. Nembhard is an affiliate scholar at the Centre for the Study of Co-operatives at the University of Saskatchewan in Canada, where she is co-investigator for the “Measuring the Impact of Credit Unions,” Community and University Research Partnerships (CURA) project; and an affiliate scholar with the Economics Department’s Center on Race and Wealth at Howard University.  Today’s program was executive produced by Dr. Tasneem Siddiqui and as always in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/523443087</guid><pubDate>Thu, 01 Nov 2018 22:04:26 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536659/523443087_africaworldnowproject_collective_courage_a_history_of_africana_cooperative_thought_and_practice.mp3" length="61259926" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The histories of cooperative practice and ownership of Africana communities have a long history, particularly when we account for an Africana human agency in the face of hyper-exploitation and hyper-extractive logics and practice of racial capitalism....</itunes:subtitle><itunes:summary><![CDATA[The histories of cooperative practice and ownership of Africana communities have a long history, particularly when we account for an Africana human agency in the face of hyper-exploitation and hyper-extractive logics and practice of racial capitalism.  These systems and logic encompass the privatization and monopoly over agriculture, manufacturing, finance, housing, healthcare, land, water, and other natural resources, etc. Articulated through plantation/neo-plantation-based economic systems and power relations, aligned with industry and codified in the state and/or state-sanctioned violence animated by false notions of racial supremacy.  The affect has produced an active intergenerational disaccumulation of wealth for Africana people, evolving forms of political disenfranchisement and a sustained attack on  “programs designed to lessen ethnic and class exploitation,” “the spread of mass impoverishment, the erosion of human rights protections, and the increased deadliness of daily life” (Woods 1998, 5). The question must be posed, at its core, did the state, as birthed as a settler colonial project ever have a twinkling of a notion of the existence of other human beings? History and analysis would suggest in some ways yes, in many more ways, not even close.   Foregrounded by Africana ontology and epistemologies that produced (and continues to produce) a distinct and radical paradigm of land use, social organization, and economic development, which cultivates political power in the form of strategies for realizing global social justice.   Today, Africa World Now Project’s senior researcher, content contributor, and production designer Dr. Tasneem Siddiqui and associate producer Dr. Keisha-Khan Perry speak with Dr. Jessica Gordon Nembhard about the History of African and Diasporic Cooperative Thought and Practice.   Author of Collective Courage: A History African American Cooperative Economic Thought and Practice. Dr. Jessica Gordon Nembhard is a professor of Community Justice and Social Economic Development in the Department of Africana Studies at John Jay College, of the City University of New York (CUNY) in New York City.  Dr. Gordon Nembhard is a political economist specializing in community economics, Black Political Economy and popular economic literacy. Her research and publications explore problematics and alternative solutions in cooperative economic development and worker ownership, community economic development, wealth inequality and community-based asset building, and community-based approaches to justice.   Dr. Nembhard is an affiliate scholar at the Centre for the Study of Co-operatives at the University of Saskatchewan in Canada, where she is co-investigator for the “Measuring the Impact of Credit Unions,” Community and University Research Partnerships (CURA) project; and an affiliate scholar with the Economics Department’s Center on Race and Wealth at Howard University.  Today’s program was executive produced by Dr. Tasneem Siddiqui and as always in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3829</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/07649134102f79d296ea0f0e81281e7b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Loaded: A Disarming History of the Second Amendment w/ Roxanne Dunbar-Ortiz</title><link>https://www.spreaker.com/episode/loaded-a-disarming-history-of-the-second-amendment-w-roxanne-dunbar-ortiz--57536643</link><description><![CDATA[According to Roxanne Dunbar-Ortiz in an article titled, Settler Colonialism and the Second Amendment in Monthly Review, which is adapted from her recently published book, Loaded: A Disarming History of the Second Amendment, Professor Dunbar-Ortiz points out that: “in a book first published in 1876 but written decades earlier, historian Joseph Doddridge (1769–1826), a minister and early settler in the Ohio country, wrote: "that the early settlers on the frontiers of this country were like Arabs of the desert of Africa, in at least two respects; every man was a soldier, and from early in the spring till late in the fall, was almost continually in arms..."   According to Dunbar-Ortiz, the Second Amendment thus reflects this dependence on individual armed men, not just in terms of a right to bear arms, but also as a requirement to bear arms, which was crucial to the integrity of the state and the conception of security achieved through a relationship between state and citizen. In 1783, the British withdrew from the fight to maintain sovereignty over their thirteen colonies, not due to military defeat, but rather in order to redirect their resources to occupy and colonize South Asia. Britain’s transfer of its claim to Indian Country west of the colonies spelled a nightmarish disaster for all Indigenous peoples east of the Mississippi, and ultimately all of North America that would be claimed and occupied by the United States. Britain’s withdrawal in 1783 opened a new chapter of unrestrained racist violence and colonization of the continent.  The Anglo-American settlers’ violent break from Britain in the late eighteenth century paralleled their search-and-destroy annihilation of Delaware, Cherokee, Muskogee, Seneca, Mohawk, Shawnee, and Miami, during which they slaughtered families without distinction of age or gender, and expanded the boundaries of the thirteen colonies into unceded Native territories.   The Declaration of Independence of 1776 symbolizes the beginning of the “Indian Wars” and “westward movement” that continued across the continent for another century of unrelenting U.S. wars of conquest.   Today, AWNP's Dr. Tasneem Siddiqui explores the disarming history of the second amendment and its relationship to Africa and African descendant peoples with Dr. Roxanne Dunbar-Ortiz.   Having grown up in rural Oklahoma, Roxanne Dunbar-Ortiz, the daughter of a tenant farmer and part-Indian mother, has been active in the international Indigenous movement for more than four decades and is known for her lifelong commitment to national and international social justice issues. After receiving her PhD in history at the University of California at Los Angeles, she taught in the newly established Native American Studies Program at California State University, Hayward, and helped found the Departments of Ethnic Studies and Women’s Studies. Her 1977 book The Great Sioux Nation was the fundamental document at the first international conference on Indigenous peoples of the Americas, held at the United Nations’ headquarters in Geneva. Dunbar-Ortiz is the author or editor of seven other books, including An Indigenous Peoples' History of the United States; Blood on the Border: Memoir of the Contra War; Roots of Resistance: A History of Land Tenure in New Mexico; and Loaded: A Disarming History of the Second Amendment. She lives in San Francisco.  Today’s program was executive produced by Dr. Tasneem Siddiqui and as always in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/511248018</guid><pubDate>Mon, 08 Oct 2018 14:04:21 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536643/511248018_africaworldnowproject_loaded_a_disarming_history_of_the_second_amendment_with_dr_roxanne_dunbar_ortiz.mp3" length="60849490" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to Roxanne Dunbar-Ortiz in an article titled, Settler Colonialism and the Second Amendment in Monthly Review, which is adapted from her recently published book, Loaded: A Disarming History of the Second Amendment, Professor Dunbar-Ortiz...</itunes:subtitle><itunes:summary><![CDATA[According to Roxanne Dunbar-Ortiz in an article titled, Settler Colonialism and the Second Amendment in Monthly Review, which is adapted from her recently published book, Loaded: A Disarming History of the Second Amendment, Professor Dunbar-Ortiz points out that: “in a book first published in 1876 but written decades earlier, historian Joseph Doddridge (1769–1826), a minister and early settler in the Ohio country, wrote: "that the early settlers on the frontiers of this country were like Arabs of the desert of Africa, in at least two respects; every man was a soldier, and from early in the spring till late in the fall, was almost continually in arms..."   According to Dunbar-Ortiz, the Second Amendment thus reflects this dependence on individual armed men, not just in terms of a right to bear arms, but also as a requirement to bear arms, which was crucial to the integrity of the state and the conception of security achieved through a relationship between state and citizen. In 1783, the British withdrew from the fight to maintain sovereignty over their thirteen colonies, not due to military defeat, but rather in order to redirect their resources to occupy and colonize South Asia. Britain’s transfer of its claim to Indian Country west of the colonies spelled a nightmarish disaster for all Indigenous peoples east of the Mississippi, and ultimately all of North America that would be claimed and occupied by the United States. Britain’s withdrawal in 1783 opened a new chapter of unrestrained racist violence and colonization of the continent.  The Anglo-American settlers’ violent break from Britain in the late eighteenth century paralleled their search-and-destroy annihilation of Delaware, Cherokee, Muskogee, Seneca, Mohawk, Shawnee, and Miami, during which they slaughtered families without distinction of age or gender, and expanded the boundaries of the thirteen colonies into unceded Native territories.   The Declaration of Independence of 1776 symbolizes the beginning of the “Indian Wars” and “westward movement” that continued across the continent for another century of unrelenting U.S. wars of conquest.   Today, AWNP's Dr. Tasneem Siddiqui explores the disarming history of the second amendment and its relationship to Africa and African descendant peoples with Dr. Roxanne Dunbar-Ortiz.   Having grown up in rural Oklahoma, Roxanne Dunbar-Ortiz, the daughter of a tenant farmer and part-Indian mother, has been active in the international Indigenous movement for more than four decades and is known for her lifelong commitment to national and international social justice issues. After receiving her PhD in history at the University of California at Los Angeles, she taught in the newly established Native American Studies Program at California State University, Hayward, and helped found the Departments of Ethnic Studies and Women’s Studies. Her 1977 book The Great Sioux Nation was the fundamental document at the first international conference on Indigenous peoples of the Americas, held at the United Nations’ headquarters in Geneva. Dunbar-Ortiz is the author or editor of seven other books, including An Indigenous Peoples' History of the United States; Blood on the Border: Memoir of the Contra War; Roots of Resistance: A History of Land Tenure in New Mexico; and Loaded: A Disarming History of the Second Amendment. She lives in San Francisco.  Today’s program was executive produced by Dr. Tasneem Siddiqui and as always in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3803</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/823972fd33d7cee10ea106f33e02006b.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>(re)Thinking Reconstruction w/ Dr. Greg Carr</title><link>https://www.spreaker.com/episode/re-thinking-reconstruction-w-dr-greg-carr--57536631</link><description><![CDATA[Reconstruction, the period so named after the U.S. Civil War, is a period that in its totality is a clear articulation of the lasting implications of settler colonialism.  Take the conceptualization of ‘reconstruction’ itself.  This concept implies an implicit notion of equality, collectivism, cooperation, rebuilding, togetherness, democracy, so on and so forth.   W. E. B. Du Bois writing in a chapter titled, “The Propaganda of History” in his seminal work Black Reconstruction argues that:   “the facts of American history have in the last half century been falsified because the nation was ashamed. The South was ashamed because it fought to perpetuate human slavery. The North was ashamed because it had to call in the black men to save the Union, abolish slavery and establish democracy...."  Further solidifying the sharp analysis of Du Bois on the creation and power of nation creating myths, Cedric Robinson, in Black Marxism: The Making of the Black Radical Tradition, argues that when examined properly it can be understood that the formation of nation-states and political reigns precipitate the development of founding myths—such as myths of origins.   Citing Du Bois, Robinson writes, the “bourgeoisie use of print and press, their appeals to and seduction of the classes they intended to dominate facilitated the fabrication of these national myths.  These myths sole purpose was to be recognized in the official instruments of class hegemony: national creeds, social ideologies, philosophical tenets, constitutions, etc.  They functioned to legitimate the social orders that they create.  As they begin to inform the social consciousness of everyone forced and freely a part of the social order, these myths were substituted for history.”   They provide the appearance of being a historical narrative when in fact they are actually nothing more than class-serving rationales for exploitation.   The formation of the American state is no different.  In fact, when properly contextualized, the American Constitution, the Declaration of Independence, the considerations in the Federalist Papers were all expressions of the interests and creed of the American bourgeoisie.                 Today, Dr. Greg Carr explores this period called, (re)construction.   Dr. Carr is an Associate Professor of Africana Studies and Chair of the Department of Afro-American Studies at Howard University and on the Faculty at the Howard School of Law. He holds a Ph.D. in African American Studies from Temple University and a JD from the Ohio State University College of Law.   The School District of Philadelphia’s First Resident Scholar on Race and Culture (1999-2000), Dr. Carr led a team of academics and educators in the design of the curriculum framework for Philadelphia’s mandatory high school African American History course. These materials are the first to approach African American History using an Africana Studies methodology. He is a co-founder of the Philadelphia Freedom Schools Movement, a community-based academic initiative that has involved over 13,000 elementary, high school and college students. Dr. Carr has presented his curriculum work for the Board of Public Education in Salvador, Bahia, and has lectured across the U.S. as well as the world. His publications have appeared in, The African American Studies Reader, Socialism and Democracy, Publications of the Modern Language Association of America, The National Urban League’s 2012 State of Black America and Malcolm X: A Historical Reader.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/501878544</guid><pubDate>Wed, 19 Sep 2018 00:09:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536631/501878544_africaworldnowproject_rethinking_reconstruction_w_dr_greg_carr.mp3" length="57625771" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Reconstruction, the period so named after the U.S. Civil War, is a period that in its totality is a clear articulation of the lasting implications of settler colonialism.  Take the conceptualization of ‘reconstruction’ itself.  This concept implies an...</itunes:subtitle><itunes:summary><![CDATA[Reconstruction, the period so named after the U.S. Civil War, is a period that in its totality is a clear articulation of the lasting implications of settler colonialism.  Take the conceptualization of ‘reconstruction’ itself.  This concept implies an implicit notion of equality, collectivism, cooperation, rebuilding, togetherness, democracy, so on and so forth.   W. E. B. Du Bois writing in a chapter titled, “The Propaganda of History” in his seminal work Black Reconstruction argues that:   “the facts of American history have in the last half century been falsified because the nation was ashamed. The South was ashamed because it fought to perpetuate human slavery. The North was ashamed because it had to call in the black men to save the Union, abolish slavery and establish democracy...."  Further solidifying the sharp analysis of Du Bois on the creation and power of nation creating myths, Cedric Robinson, in Black Marxism: The Making of the Black Radical Tradition, argues that when examined properly it can be understood that the formation of nation-states and political reigns precipitate the development of founding myths—such as myths of origins.   Citing Du Bois, Robinson writes, the “bourgeoisie use of print and press, their appeals to and seduction of the classes they intended to dominate facilitated the fabrication of these national myths.  These myths sole purpose was to be recognized in the official instruments of class hegemony: national creeds, social ideologies, philosophical tenets, constitutions, etc.  They functioned to legitimate the social orders that they create.  As they begin to inform the social consciousness of everyone forced and freely a part of the social order, these myths were substituted for history.”   They provide the appearance of being a historical narrative when in fact they are actually nothing more than class-serving rationales for exploitation.   The formation of the American state is no different.  In fact, when properly contextualized, the American Constitution, the Declaration of Independence, the considerations in the Federalist Papers were all expressions of the interests and creed of the American bourgeoisie.                 Today, Dr. Greg Carr explores this period called, (re)construction.   Dr. Carr is an Associate Professor of Africana Studies and Chair of the Department of Afro-American Studies at Howard University and on the Faculty at the Howard School of Law. He holds a Ph.D. in African American Studies from Temple University and a JD from the Ohio State University College of Law.   The School District of Philadelphia’s First Resident Scholar on Race and Culture (1999-2000), Dr. Carr led a team of academics and educators in the design of the curriculum framework for Philadelphia’s mandatory high school African American History course. These materials are the first to approach African American History using an Africana Studies methodology. He is a co-founder of the Philadelphia Freedom Schools Movement, a community-based academic initiative that has involved over 13,000 elementary, high school and college students. Dr. Carr has presented his curriculum work for the Board of Public Education in Salvador, Bahia, and has lectured across the U.S. as well as the world. His publications have appeared in, The African American Studies Reader, Socialism and Democracy, Publications of the Modern Language Association of America, The National Urban League’s 2012 State of Black America and Malcolm X: A Historical Reader.  Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3602</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0d1abfa51e88f0a0b031a09080b0471f.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Randy Weston &amp; The African Rhythm</title><link>https://www.spreaker.com/episode/randy-weston-the-african-rhythm--57536658</link><description><![CDATA[In Two Thousand Seasons, Ayi Kwei Armah writes: “we are not a people of yesterday. Do they ask how many single seasons we have flowed from our beginnings till now? We shall point them to the proper beginning of their counting. On a clear night when the light of the moon has blighted the ancient woman and her seven children, on such a night tell them to go alone into the world. There, have them count first the one, then the seven, and after the seven all the other stars visible to their eyes alone."  "After the beginning they will be ready for the sand. Let them seek the sea-line. They will not have to ponder where to start. Have them count the sand. Let them count it grain from singe grain.  And after they have reached the end of that counting, we shall not ask them to number the raindrops in the ocean. But with the wisdom of the aftermath have them ask us again how many seasons have flowed by since our people were unborn."  "The air everywhere around is poisoned with truncated tales of our origins. That is also part of the wreckage of our people. What has been cast abroad is not a thousandth of our history, even if its quality were truth. The people called our people are not a hundredth of our people. But the haze of this fouled world exists to wipe out knowledge of our way, the way. These mists are here to keep us lost, the destroyers’ easy prey.”    It is in the mist of the destroyers that Randy Weston battled. With the spirit of the ancestors, the stories he created were maps to piece the fragments together.  The fragments of a fractured history—a torn being. And the rhythm upon which he built these stories are the reminders to seek oneness—a wholeness.   Rhythm according to Amiri Baraka, is “the natural motion of matter.”   The rhythm Randy Weston created was the material (re)creation of the map of harmony from which the world—the African/a world was dislodged. The universe, which is materialized through creative human expression.  Baraka adds, “the composite rhythm of everything is everywhere. The whole life (Time, Place, and Condition) shapes rhythm, the where you be at (bloods say). And it is a physical/mental construct. Finally, it is deeper because it goes deeper. Will grow deeper, i.e., the perception of the finest(?) particular (of a) rhythm accesses properties in the perceiver (or confirms them). Rhythm’s infinite “circles” of transformation, in modes and forms and direction we do not even know exist.”   “Africans used rhythm to speak and sing, to dance—to communicate over long distances with each other and to the forces of the universe.”  Its censorship. Its control. Its banning was not without political, social, and cultural imposition.   As a result, Africans in the diaspora cultivated new methods and evolved technologies of spiritual practice. It was inevitable as, “African religion sought to discover the human relationship to what exists always by tuning in to it, and becoming, at whatever level, at one, cognizant, conscious, “with knowing”, be possessed, by it, as the direct expression of the whole, and as a direct experience.  This is the holiness (Whole/ness, at/one), the revelation.”   Today, we pay tribute to Rand Weston.  The artist. Theorist. Freedom seeker. The spiritual warrior.  The historian. The manifestation of the healing and creative spirits of nature and universe.   What you will hear next and what we present to you…are the words, artistry, ideas of Randy Weston.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/498065991</guid><pubDate>Mon, 10 Sep 2018 19:57:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536658/498065991_africaworldnowproject_randy_weston_the_african_rhythm.mp3" length="58403593" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In Two Thousand Seasons, Ayi Kwei Armah writes: “we are not a people of yesterday. Do they ask how many single seasons we have flowed from our beginnings till now? We shall point them to the proper beginning of their counting. On a clear night when...</itunes:subtitle><itunes:summary><![CDATA[In Two Thousand Seasons, Ayi Kwei Armah writes: “we are not a people of yesterday. Do they ask how many single seasons we have flowed from our beginnings till now? We shall point them to the proper beginning of their counting. On a clear night when the light of the moon has blighted the ancient woman and her seven children, on such a night tell them to go alone into the world. There, have them count first the one, then the seven, and after the seven all the other stars visible to their eyes alone."  "After the beginning they will be ready for the sand. Let them seek the sea-line. They will not have to ponder where to start. Have them count the sand. Let them count it grain from singe grain.  And after they have reached the end of that counting, we shall not ask them to number the raindrops in the ocean. But with the wisdom of the aftermath have them ask us again how many seasons have flowed by since our people were unborn."  "The air everywhere around is poisoned with truncated tales of our origins. That is also part of the wreckage of our people. What has been cast abroad is not a thousandth of our history, even if its quality were truth. The people called our people are not a hundredth of our people. But the haze of this fouled world exists to wipe out knowledge of our way, the way. These mists are here to keep us lost, the destroyers’ easy prey.”    It is in the mist of the destroyers that Randy Weston battled. With the spirit of the ancestors, the stories he created were maps to piece the fragments together.  The fragments of a fractured history—a torn being. And the rhythm upon which he built these stories are the reminders to seek oneness—a wholeness.   Rhythm according to Amiri Baraka, is “the natural motion of matter.”   The rhythm Randy Weston created was the material (re)creation of the map of harmony from which the world—the African/a world was dislodged. The universe, which is materialized through creative human expression.  Baraka adds, “the composite rhythm of everything is everywhere. The whole life (Time, Place, and Condition) shapes rhythm, the where you be at (bloods say). And it is a physical/mental construct. Finally, it is deeper because it goes deeper. Will grow deeper, i.e., the perception of the finest(?) particular (of a) rhythm accesses properties in the perceiver (or confirms them). Rhythm’s infinite “circles” of transformation, in modes and forms and direction we do not even know exist.”   “Africans used rhythm to speak and sing, to dance—to communicate over long distances with each other and to the forces of the universe.”  Its censorship. Its control. Its banning was not without political, social, and cultural imposition.   As a result, Africans in the diaspora cultivated new methods and evolved technologies of spiritual practice. It was inevitable as, “African religion sought to discover the human relationship to what exists always by tuning in to it, and becoming, at whatever level, at one, cognizant, conscious, “with knowing”, be possessed, by it, as the direct expression of the whole, and as a direct experience.  This is the holiness (Whole/ness, at/one), the revelation.”   Today, we pay tribute to Rand Weston.  The artist. Theorist. Freedom seeker. The spiritual warrior.  The historian. The manifestation of the healing and creative spirits of nature and universe.   What you will hear next and what we present to you…are the words, artistry, ideas of Randy Weston.    Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, Cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!]]></itunes:summary><itunes:duration>3651</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0cf6ca0c436b578ef8427583c63b85f8.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Thinking with Samir Amin_1931-2018</title><link>https://www.spreaker.com/episode/thinking-with-samir-amin-1931-2018--57536661</link><description><![CDATA[Samir Amin wrote in 2016 that:   “Partial awareness emerges from particular struggles, for example, from the struggles of peasants or women for the defense of human commons or the struggle for respect of popular sovereignty. The progress of the convergence of these particular types of awareness would make it possible to advance towards the formulation of new ways to surpass capitalism. But note…increased awareness will not happen through successive adaptations to the requirements of capitalist accumulation, but through awareness of the necessity of breaking with those requirements. The most enlightened segments of the movement should not isolate themselves by brandishing their disdain for others. Rather, they should involve themselves in all struggles in order to help the others to advance their understanding.”   According to John Bellamy Foster in his Monthly Review article titled, Samir Amin at 80: An Introduction and Tribute, Amin’s work, as wide-ranging as it is, can be succinctly described in terms of the dual designation of the The Law of Value and Historical Materialism.   For Amin, this basic division of Marxist theory is not to be denied.  However, what makes Amin’s work vital and innovative is his insistence that the economic laws of capitalism, summed up by the law of value, are subordinate to the laws of historical materialism.    Economic science, while indispensable, cannot explain at the highest level of abstraction, as in mathematical equations, the full reality of capitalism and imperialism, since it cannot account either for the historical origins of the system itself, or for the nature of the class struggle. Nor indeed can it present in a strictly determinant fashion the contemporary historical manifestation of the law of value, expressed as the theory of “globalized value,” which requires recognition of such factors as monopoly power and unequal exchange.  At best we can see value relations as historically “transformed” in ways that are less determinant than in the abstract models based on a freely competitive economy, but which are still subject to meaningful political-economic analysis.   The rise of monopoly capital and imperialism from the late nineteenth century on consolidated a system of “apartheid on a world scale” dividing the affluent countries of the North from those of the South.   Today, Africa World Now Project will present a 2013 lecture that Samir Amin gave at School of Oriental and African Studies at the University of London as part of the series "Samir Amin: Six Decades of Development Debate"  Samir Amin was born in Cairo in 1931 and was educated at the Lycee Francais there. He gained a Ph.D. in Political Economy in Paris (1957), as well as degrees from the Institut de Statistiques and from the Institut d'Etudes Politiques. He then returned home where he was attached to the planning bodies of Nasser's regime. He left Egypt in 1960 to work with the Ministry of Planning of the newly independent Mali (1960-1963), and following this, he commenced an academic career. He has held the position of full professor in France since 1966 and was for ten years (1970-1980) the director of the U.N. African Institute for Economic Development and Planning (in Dakar). Since 1980 he was directing the African Office of the Third World Forum, an international non-governmental association for research and debate.  He is author of many books, which include, but are not limited to, Accumulation on a World Scale: A Critique of the Theory of Underdevelopment; Unequal Development: An Essay on the Social Formations of Peripheral Capitalism; Maldevelopment: Anatomy of a Global Failure; The People's Spring: The Future of the Arab Revolution]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/491475246</guid><pubDate>Mon, 27 Aug 2018 19:44:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536661/491475246_africaworldnowproject_thinking_with_samir_amin_1931_2018.mp3" length="57297673" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Samir Amin wrote in 2016 that:   “Partial awareness emerges from particular struggles, for example, from the struggles of peasants or women for the defense of human commons or the struggle for respect of popular sovereignty. The progress of the...</itunes:subtitle><itunes:summary><![CDATA[Samir Amin wrote in 2016 that:   “Partial awareness emerges from particular struggles, for example, from the struggles of peasants or women for the defense of human commons or the struggle for respect of popular sovereignty. The progress of the convergence of these particular types of awareness would make it possible to advance towards the formulation of new ways to surpass capitalism. But note…increased awareness will not happen through successive adaptations to the requirements of capitalist accumulation, but through awareness of the necessity of breaking with those requirements. The most enlightened segments of the movement should not isolate themselves by brandishing their disdain for others. Rather, they should involve themselves in all struggles in order to help the others to advance their understanding.”   According to John Bellamy Foster in his Monthly Review article titled, Samir Amin at 80: An Introduction and Tribute, Amin’s work, as wide-ranging as it is, can be succinctly described in terms of the dual designation of the The Law of Value and Historical Materialism.   For Amin, this basic division of Marxist theory is not to be denied.  However, what makes Amin’s work vital and innovative is his insistence that the economic laws of capitalism, summed up by the law of value, are subordinate to the laws of historical materialism.    Economic science, while indispensable, cannot explain at the highest level of abstraction, as in mathematical equations, the full reality of capitalism and imperialism, since it cannot account either for the historical origins of the system itself, or for the nature of the class struggle. Nor indeed can it present in a strictly determinant fashion the contemporary historical manifestation of the law of value, expressed as the theory of “globalized value,” which requires recognition of such factors as monopoly power and unequal exchange.  At best we can see value relations as historically “transformed” in ways that are less determinant than in the abstract models based on a freely competitive economy, but which are still subject to meaningful political-economic analysis.   The rise of monopoly capital and imperialism from the late nineteenth century on consolidated a system of “apartheid on a world scale” dividing the affluent countries of the North from those of the South.   Today, Africa World Now Project will present a 2013 lecture that Samir Amin gave at School of Oriental and African Studies at the University of London as part of the series "Samir Amin: Six Decades of Development Debate"  Samir Amin was born in Cairo in 1931 and was educated at the Lycee Francais there. He gained a Ph.D. in Political Economy in Paris (1957), as well as degrees from the Institut de Statistiques and from the Institut d'Etudes Politiques. He then returned home where he was attached to the planning bodies of Nasser's regime. He left Egypt in 1960 to work with the Ministry of Planning of the newly independent Mali (1960-1963), and following this, he commenced an academic career. He has held the position of full professor in France since 1966 and was for ten years (1970-1980) the director of the U.N. African Institute for Economic Development and Planning (in Dakar). Since 1980 he was directing the African Office of the Third World Forum, an international non-governmental association for research and debate.  He is author of many books, which include, but are not limited to, Accumulation on a World Scale: A Critique of the Theory of Underdevelopment; Unequal Development: An Essay on the Social Formations of Peripheral Capitalism; Maldevelopment: Anatomy of a Global Failure; The People's Spring: The Future of the Arab Revolution]]></itunes:summary><itunes:duration>3581</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6610e4d0295ad75e0896755acfe39961.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Hip Hop In Africa: Prophets of the City and Dustyfoot Philosophers w/ Msia Kibona Clark</title><link>https://www.spreaker.com/episode/hip-hop-in-africa-prophets-of-the-city-and-dustyfoot-philosophers-w-msia-kibona-clark--57536622</link><description><![CDATA[Hip hop, as a cultural product of Africa and African descendant peoples is a rich field of inquiry.  Hip hop as a viable platform that highlights calls for social change is the life-giving breath of hip hop.    Nevertheless, a viable work that dives deep into the sociopolitical and philosophical foundations of hip hop as a human expression of African futures is still yet to be written.   Most work on hip hop is still grasping with it at its surface level.  Still justifying its existence.  Resisting the clutches of the ever-evolving attempts of racial capitalism to control it, hip hop as the historical and ancestral culmination of art, philosophy, politics, collectivism, questions of humanity is simultaneously evolving.  Africa, as Dr. Msia Clark writes in her book, Hip Hop in Africa: Prophets of the City and Dustyfoot Philosophers (https://hiphopafrican.com/2017/12/17/hip-hop-in-africa-prophets-of-the-city-and-dustyfoot-philosophers/), is where the origins of hip hop can be found.   According to Dr. Clark, when Africans were forcibly taken from their homelands, enslaved, they carried with them their human traditions, their cultural traditions that linked them with heaven and earth.  One of these traditions were the rhythmic meditations on life, love, politics, the future—we call music. These traditions were forged in the conditions within which those Africans found themselves, the Americas, South, Central, North—to become jazz, the blues, gospel…and of course hip hop.   Therefore, to understand the roots of hip hop in Africa—its origins—adds a depth and breadth to studying hip hop that is vital to understand its salience and ability to invent the future.   What we will hear next is a recent conversation with Dr. Msia Clark on her recently published book…Hip Hop in Africa: Prophets of the City and Dustyfoot Philosophers  Dr. Msia Kibona Clark is an Associate Professor in the Department of African Studies at Howard University. She is originally from Tanzania and received her doctorate in African Studies from Howard University in 2006. Her research has focused on African migration and identity, as well as hip hop and popular culture in Africa. Dr. Clark has published several scholarly publications on African migration, African immigrant identities, relations between African migrants and African Americans, and hip-hop culture’s intersections with social change, gender, and politics in Africa. She has published two books (Hip Hop and Social Change in Africa: Ni Wakati and Hip-Hop in Africa: Prophets of the City and Dustyfoot Philosophers) and over ten scholarly articles and book chapters, and currently produces the Hip Hop African blog and monthly podcast hosted at hiphopafrican.com. Dr. Clark is also an accomplished photographer. She has participated in exhibits in Tanzania and the U.S. Her work was also featured in the book project Mfon: Women Photographers in the African Diaspora.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/471613167</guid><pubDate>Sat, 14 Jul 2018 14:33:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536622/471613167_africaworldnowproject_hip_hop_in_africa_prophets_of_the_city_and_dustyfoot_philosophers_with_dr_msia_kibona_clark.mp3" length="58900546" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Hip hop, as a cultural product of Africa and African descendant peoples is a rich field of inquiry.  Hip hop as a viable platform that highlights calls for social change is the life-giving breath of hip hop.    Nevertheless, a viable work that dives...</itunes:subtitle><itunes:summary><![CDATA[Hip hop, as a cultural product of Africa and African descendant peoples is a rich field of inquiry.  Hip hop as a viable platform that highlights calls for social change is the life-giving breath of hip hop.    Nevertheless, a viable work that dives deep into the sociopolitical and philosophical foundations of hip hop as a human expression of African futures is still yet to be written.   Most work on hip hop is still grasping with it at its surface level.  Still justifying its existence.  Resisting the clutches of the ever-evolving attempts of racial capitalism to control it, hip hop as the historical and ancestral culmination of art, philosophy, politics, collectivism, questions of humanity is simultaneously evolving.  Africa, as Dr. Msia Clark writes in her book, Hip Hop in Africa: Prophets of the City and Dustyfoot Philosophers (https://hiphopafrican.com/2017/12/17/hip-hop-in-africa-prophets-of-the-city-and-dustyfoot-philosophers/), is where the origins of hip hop can be found.   According to Dr. Clark, when Africans were forcibly taken from their homelands, enslaved, they carried with them their human traditions, their cultural traditions that linked them with heaven and earth.  One of these traditions were the rhythmic meditations on life, love, politics, the future—we call music. These traditions were forged in the conditions within which those Africans found themselves, the Americas, South, Central, North—to become jazz, the blues, gospel…and of course hip hop.   Therefore, to understand the roots of hip hop in Africa—its origins—adds a depth and breadth to studying hip hop that is vital to understand its salience and ability to invent the future.   What we will hear next is a recent conversation with Dr. Msia Clark on her recently published book…Hip Hop in Africa: Prophets of the City and Dustyfoot Philosophers  Dr. Msia Kibona Clark is an Associate Professor in the Department of African Studies at Howard University. She is originally from Tanzania and received her doctorate in African Studies from Howard University in 2006. Her research has focused on African migration and identity, as well as hip hop and popular culture in Africa. Dr. Clark has published several scholarly publications on African migration, African immigrant identities, relations between African migrants and African Americans, and hip-hop culture’s intersections with social change, gender, and politics in Africa. She has published two books (Hip Hop and Social Change in Africa: Ni Wakati and Hip-Hop in Africa: Prophets of the City and Dustyfoot Philosophers) and over ten scholarly articles and book chapters, and currently produces the Hip Hop African blog and monthly podcast hosted at hiphopafrican.com. Dr. Clark is also an accomplished photographer. She has participated in exhibits in Tanzania and the U.S. Her work was also featured in the book project Mfon: Women Photographers in the African Diaspora.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>3682</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f9c5166f1c9e8895376de3e427f0e99a.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Life and Work of Sylvia Wynter w/ Paget Henry</title><link>https://www.spreaker.com/episode/life-and-work-of-sylvia-wynter-w-paget-henry--57536638</link><description><![CDATA[Amie Césaire writes that: “at the very time when it most often mouths the word, the West has never been further from being able to live a true humanism—a humanism made to the measure of the world.”   Sylvia Wynter adds clarity in that “[O]ur now immensely large-scale systemic injustices, as extended across the planet, are all themselves as law-likely and co-relatedly indispensable to the institutionalization of our now purely secular and therefore Western and Westernized liberal/neoliberal Man’s homo economicus’s biocosmogonically chartering origin narrative!”    Elsewhere, Wynter writes that “Human beings are magical. Bios and Logos. Words made flesh, muscle and bone animated by hope and desire, belief materialized in deeds, deeds which crystallize our actualities […] And the maps of spring always have to be redrawn again, in undared forms.”    Wynter’s vocation, according to Katherine McKittrick, works towards “the possibility of undoing and unsettling—not replacing or occupying—Western conceptions of what it means to be human.”   According to David Scott, “The story of humanism is often told as a kind of European coming of age story.  But this coming of age story has another aspect or dimension that is often relegated to a footnote, namely the connection between humanism and dehumanization.”    This fact, in all of its complexities and simplicity, is the foundation upon which, as I argue in my work, human rights theory and practice was constructed.  However, the tradition of resistance to this othering process and all of its knowledge production capabilities and capacities, an alternative conception of the world was formed. Conceptions that I call an Africana critical human rights consciousness.   The processes of creating whiteness, and its antithesis blackness being stripped of its agency, its human—being was essential.  Fanon in Black Skin, White Masks highlights this dialectical process as the ‘zone of non-being’.     Since its inception, capitalism has displaced and disappeared peoples not only through commodification and mystification, but also through marginalizing non-Western understandings of the world. For Wynter, social categories such as class, race and gender are all part of “the performative enactment of the Western world system’s [allocation of] degrees of domination/subordination.”   What we will hear next is Dr. Paget Henry engage the life and work of Sylvia Wynter. Dr. Paget Henry is Professor of Sociology and Africana Studies at Brown University. He is the author of Caliban's Reason: Introducing Afro-Caribbean Philosophy (Routledge, 2000), Peripheral Capitalism and Underdevelopment in Antigua (Transaction Books, 1985), and co-editor of C.L.R. James's Caribbean (Duke UP, 1992) and New Caribbean: Decolonization, Democracy, and Development (Institute for the Study of Human Issues, 1983).    Henry is editor of The C.L.R. James Journal and co-editor of the Routledge series Africana Thought.   Sylvia Wynter is professor emeritus at Stanford University.  She is normally described by some as a Caribbean novelist and playwright. Her thought is centered on advancing our understanding of the contradictions in the Man/human dialectic universalized by a Western project to assert its philosophical, ontological, epistemological, cosmological understanding as being THE standard to which all others should be measured—modeled. By will or force.  Professor Wynter was born of Jamaican parents in the Oriente Province of Holguin, Cuba. Educated at King's College, University of London, gaining her MA in 1953 for a thesis on Spanish drama. In 1977 she became Professor of African and Afro-American Studies at Stanford University. Wynter is among the most noted contemporary women playwrights of the Caribbean, rooting much of her work in the folk idioms of the region.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities...]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/466304313</guid><pubDate>Mon, 02 Jul 2018 14:20:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536638/466304313_africaworldnowproject_life_and_work_of_sylvia_wynter.mp3" length="56035018" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Amie Césaire writes that: “at the very time when it most often mouths the word, the West has never been further from being able to live a true humanism—a humanism made to the measure of the world.”   Sylvia Wynter adds clarity in that “[O]ur now...</itunes:subtitle><itunes:summary><![CDATA[Amie Césaire writes that: “at the very time when it most often mouths the word, the West has never been further from being able to live a true humanism—a humanism made to the measure of the world.”   Sylvia Wynter adds clarity in that “[O]ur now immensely large-scale systemic injustices, as extended across the planet, are all themselves as law-likely and co-relatedly indispensable to the institutionalization of our now purely secular and therefore Western and Westernized liberal/neoliberal Man’s homo economicus’s biocosmogonically chartering origin narrative!”    Elsewhere, Wynter writes that “Human beings are magical. Bios and Logos. Words made flesh, muscle and bone animated by hope and desire, belief materialized in deeds, deeds which crystallize our actualities […] And the maps of spring always have to be redrawn again, in undared forms.”    Wynter’s vocation, according to Katherine McKittrick, works towards “the possibility of undoing and unsettling—not replacing or occupying—Western conceptions of what it means to be human.”   According to David Scott, “The story of humanism is often told as a kind of European coming of age story.  But this coming of age story has another aspect or dimension that is often relegated to a footnote, namely the connection between humanism and dehumanization.”    This fact, in all of its complexities and simplicity, is the foundation upon which, as I argue in my work, human rights theory and practice was constructed.  However, the tradition of resistance to this othering process and all of its knowledge production capabilities and capacities, an alternative conception of the world was formed. Conceptions that I call an Africana critical human rights consciousness.   The processes of creating whiteness, and its antithesis blackness being stripped of its agency, its human—being was essential.  Fanon in Black Skin, White Masks highlights this dialectical process as the ‘zone of non-being’.     Since its inception, capitalism has displaced and disappeared peoples not only through commodification and mystification, but also through marginalizing non-Western understandings of the world. For Wynter, social categories such as class, race and gender are all part of “the performative enactment of the Western world system’s [allocation of] degrees of domination/subordination.”   What we will hear next is Dr. Paget Henry engage the life and work of Sylvia Wynter. Dr. Paget Henry is Professor of Sociology and Africana Studies at Brown University. He is the author of Caliban's Reason: Introducing Afro-Caribbean Philosophy (Routledge, 2000), Peripheral Capitalism and Underdevelopment in Antigua (Transaction Books, 1985), and co-editor of C.L.R. James's Caribbean (Duke UP, 1992) and New Caribbean: Decolonization, Democracy, and Development (Institute for the Study of Human Issues, 1983).    Henry is editor of The C.L.R. James Journal and co-editor of the Routledge series Africana Thought.   Sylvia Wynter is professor emeritus at Stanford University.  She is normally described by some as a Caribbean novelist and playwright. Her thought is centered on advancing our understanding of the contradictions in the Man/human dialectic universalized by a Western project to assert its philosophical, ontological, epistemological, cosmological understanding as being THE standard to which all others should be measured—modeled. By will or force.  Professor Wynter was born of Jamaican parents in the Oriente Province of Holguin, Cuba. Educated at King's College, University of London, gaining her MA in 1953 for a thesis on Spanish drama. In 1977 she became Professor of African and Afro-American Studies at Stanford University. Wynter is among the most noted contemporary women playwrights of the Caribbean, rooting much of her work in the folk idioms of the region.   Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities...]]></itunes:summary><itunes:duration>3503</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/8082174de82a88ffbc846723558d9e12.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Praxis of El-Hajj Malik El-Shabazz</title><link>https://www.spreaker.com/episode/the-praxis-of-el-hajj-malik-el-shabazz--57536660</link><description><![CDATA[Today, we will take a look the legacy and contributions of El Hajj Malik El Shabazz as he expands the notions and ideas of African world history, justice, freedom, &amp; citizenship…  The collective and historical consciousness of the world in general—and the Africana world, specifically are still trying to grasp and in many instances are still grappling with the profound impact of the trajectory setting praxis of El Hajj Malik El Shabazz.  In fact, interestingly most of us are still trying to deal with basic questions related to Malcolm X…the breadth and depth of his praxis prompts us to still ask: Who is Malcolm X?…  Still, one question rises above all others: Have we been able to truly hear to understand the deep thought of El Shabazz?  Malcolm is given to us as an enigma—an object—he was and is still feared—not only by those current power elite—who by the way directly remember the time of Malcolm as many of them were in positions of authority then and still are now (Malcolm was assassinated 55years ago)  …  But he is feared by many black folk who are comfortable with their positions in this segmented society—he is fragmented—disassociated from the larger Africana struggle for a more just and humane world.   This disassociation becomes important to note as the civil rights manifestation of the freedom struggle is given as representing the completion of entire movement itself—consequently he seen as a rupture in black political, social, cultural, economic thought and behavior---he is juxtaposed to Dr. King...  As we know, there have been many works that analyze Brother Malcolm, particularly by people of African descent in the U.S.  One of the most potent reflections on this corpus on Malcolm was given in (1992) by Amiri Baraka when he argued that most of the work on Malcolm has been “distorted and co-opted by a generation of backward Black petty bourgeoisie who have never lived with Black people, never lived in the ghetto. Children of Black people who are a part of the anti-us apartheid movement of the 50s and 60s allowed to move to the suburbs and be the token.  The masses of Black people did not move forward, only a small sector identified as “role models” for the rest.  For them Black culture is abstract—a style, understood only in theory.”     What this all suggest is that in order to truly understand Malcolm X we must do a few things: 1) El Hajj Malik El Shabazz must be situated and mapped in a longer context of Africana world resistance…his praxis is not an anomaly in the sociopolitical and cultural praxis of the African world---it is part and parcel of a larger Black Radical Tradition…a strain of radical thought and action centered on the connectedness of all oppressed African peoples; 2) once mapped this praxis must be placed in its proper place---it must understood as a human rights discourse. Or more appropriately an Africana critical human rights consciousness; and 3) in being understood as so… this framework can then be applied as deep critique—a theory critical of the complexities and nuances found in a society that is a product of racial capitalism.  What we will hear next is El Hajj Malik El Shabazz in his own words...   Our show was produced today in solidarity with the Native/Indigenous African, and Afro Descendant communities at Standing Rock; Venezuela; Brazil; Colombia; Cooperation Jackson in Jackson Mississippi; Avalon Village in Detroit; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/461064891</guid><pubDate>Wed, 20 Jun 2018 19:50:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536660/461064891_africaworldnowproject_thepraxisofelhajjmalikelshabazz.mp3" length="58883410" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today, we will take a look the legacy and contributions of El Hajj Malik El Shabazz as he expands the notions and ideas of African world history, justice, freedom, &amp;amp; citizenship…  The collective and historical consciousness of the world in...</itunes:subtitle><itunes:summary><![CDATA[Today, we will take a look the legacy and contributions of El Hajj Malik El Shabazz as he expands the notions and ideas of African world history, justice, freedom, &amp; citizenship…  The collective and historical consciousness of the world in general—and the Africana world, specifically are still trying to grasp and in many instances are still grappling with the profound impact of the trajectory setting praxis of El Hajj Malik El Shabazz.  In fact, interestingly most of us are still trying to deal with basic questions related to Malcolm X…the breadth and depth of his praxis prompts us to still ask: Who is Malcolm X?…  Still, one question rises above all others: Have we been able to truly hear to understand the deep thought of El Shabazz?  Malcolm is given to us as an enigma—an object—he was and is still feared—not only by those current power elite—who by the way directly remember the time of Malcolm as many of them were in positions of authority then and still are now (Malcolm was assassinated 55years ago)  …  But he is feared by many black folk who are comfortable with their positions in this segmented society—he is fragmented—disassociated from the larger Africana struggle for a more just and humane world.   This disassociation becomes important to note as the civil rights manifestation of the freedom struggle is given as representing the completion of entire movement itself—consequently he seen as a rupture in black political, social, cultural, economic thought and behavior---he is juxtaposed to Dr. King...  As we know, there have been many works that analyze Brother Malcolm, particularly by people of African descent in the U.S.  One of the most potent reflections on this corpus on Malcolm was given in (1992) by Amiri Baraka when he argued that most of the work on Malcolm has been “distorted and co-opted by a generation of backward Black petty bourgeoisie who have never lived with Black people, never lived in the ghetto. Children of Black people who are a part of the anti-us apartheid movement of the 50s and 60s allowed to move to the suburbs and be the token.  The masses of Black people did not move forward, only a small sector identified as “role models” for the rest.  For them Black culture is abstract—a style, understood only in theory.”     What this all suggest is that in order to truly understand Malcolm X we must do a few things: 1) El Hajj Malik El Shabazz must be situated and mapped in a longer context of Africana world resistance…his praxis is not an anomaly in the sociopolitical and cultural praxis of the African world---it is part and parcel of a larger Black Radical Tradition…a strain of radical thought and action centered on the connectedness of all oppressed African peoples; 2) once mapped this praxis must be placed in its proper place---it must understood as a human rights discourse. Or more appropriately an Africana critical human rights consciousness; and 3) in being understood as so… this framework can then be applied as deep critique—a theory critical of the complexities and nuances found in a society that is a product of racial capitalism.  What we will hear next is El Hajj Malik El Shabazz in his own words...   Our show was produced today in solidarity with the Native/Indigenous African, and Afro Descendant communities at Standing Rock; Venezuela; Brazil; Colombia; Cooperation Jackson in Jackson Mississippi; Avalon Village in Detroit; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program…!]]></itunes:summary><itunes:duration>3681</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/9434949c2c258ac2a436b031bf055eab.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Che Guevara on radical humanism &amp; third world solidarity</title><link>https://www.spreaker.com/episode/che-guevara-on-radical-humanism-third-world-solidarity--57536625</link><description><![CDATA[The control of information…the foundation of knowledge formation…is a crucial tool of oppression. The manufactured ignorance of the masses has been utilized to create a globalized order that positions one group of people against another group of people, nevertheless, the reality suggest that… groups of people who are in bitter conflict with each other...actually have more in common than differ.  The methods to free one’s self from not-knowing (an ignorance) are many-fold, and bound by the conditions within which it this ignorance is formed.   The Cuban revolution was one in a protracted line of resistance movements in world-historical moments when the people decided to move beyond their manufactured realities.     Che Guevara is undeniably one of the chief architects of this moment.     The influence of Che is displayed in his December 11, 1964 UN speech where he proclaims that: “Cuba comes here to state its position on the most important points of controversy and will do so with the full sense of responsibility that the use of this rostrum implies, while at the same time fulfilling the unavoidable duty of speaking clearly and frankly...  We would like to see this Assembly shake itself out of complacency and move forward. We would like to see the committees begin their work and not stop at the first confrontation. Imperialism wants to turn this meeting into a pointless oratorical tournament, instead of solving the serious problems of the world. We must prevent it from doing so. This session of the Assembly should not be remembered in the future solely by the number 19 that identifies it. Our efforts are directed to that end.   It is vital that we interrogate the forms of knowledge with which we use to understand our past and present, as the answers we collect are directly related to how we move toward a future…how we navigate the world…  In short, it essential to consistently think about the way we think…ask individual and collective critical questions.    The ideas that form is only dangerous to those who seek to control lived realities of the masses.    The more we seek the continuities in our experiences…the closer we come to a reconstructed world.  This has been…and still is the central premise of African world resistance movements…Cuba has without doubt shown material and ideological effect on this premise…  Let’s listen to Che Guevara ideas on democracy, radical humanism, etc in his own words, unfiltered.   What you will hear in today’s program:  1) An excerpt of Che’s December 11, 1964, speech at the 19th General Assembly of the United Nations in New York; 2) We then will hear a December 16, 1964 informal interview gave to several journalists at the Cuban Mission Headquarters in New York narrated by journalist Chris Couch; and 3) Lastly, we will hear a segment of a panel interview Che participated in on Face the Nation, December 13, 1964 where he faced a barrage of questions from Richard C Hottelet; Ted Shultz, Paul Niven.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/432592590</guid><pubDate>Fri, 20 Apr 2018 13:43:25 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536625/432592590_africaworldnowproject_radicalhumanismthirdworldsolidaritywithcheguevara.mp3" length="144405363" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The control of information…the foundation of knowledge formation…is a crucial tool of oppression. The manufactured ignorance of the masses has been utilized to create a globalized order that positions one group of people against another group of...</itunes:subtitle><itunes:summary><![CDATA[The control of information…the foundation of knowledge formation…is a crucial tool of oppression. The manufactured ignorance of the masses has been utilized to create a globalized order that positions one group of people against another group of people, nevertheless, the reality suggest that… groups of people who are in bitter conflict with each other...actually have more in common than differ.  The methods to free one’s self from not-knowing (an ignorance) are many-fold, and bound by the conditions within which it this ignorance is formed.   The Cuban revolution was one in a protracted line of resistance movements in world-historical moments when the people decided to move beyond their manufactured realities.     Che Guevara is undeniably one of the chief architects of this moment.     The influence of Che is displayed in his December 11, 1964 UN speech where he proclaims that: “Cuba comes here to state its position on the most important points of controversy and will do so with the full sense of responsibility that the use of this rostrum implies, while at the same time fulfilling the unavoidable duty of speaking clearly and frankly...  We would like to see this Assembly shake itself out of complacency and move forward. We would like to see the committees begin their work and not stop at the first confrontation. Imperialism wants to turn this meeting into a pointless oratorical tournament, instead of solving the serious problems of the world. We must prevent it from doing so. This session of the Assembly should not be remembered in the future solely by the number 19 that identifies it. Our efforts are directed to that end.   It is vital that we interrogate the forms of knowledge with which we use to understand our past and present, as the answers we collect are directly related to how we move toward a future…how we navigate the world…  In short, it essential to consistently think about the way we think…ask individual and collective critical questions.    The ideas that form is only dangerous to those who seek to control lived realities of the masses.    The more we seek the continuities in our experiences…the closer we come to a reconstructed world.  This has been…and still is the central premise of African world resistance movements…Cuba has without doubt shown material and ideological effect on this premise…  Let’s listen to Che Guevara ideas on democracy, radical humanism, etc in his own words, unfiltered.   What you will hear in today’s program:  1) An excerpt of Che’s December 11, 1964, speech at the 19th General Assembly of the United Nations in New York; 2) We then will hear a December 16, 1964 informal interview gave to several journalists at the Cuban Mission Headquarters in New York narrated by journalist Chris Couch; and 3) Lastly, we will hear a segment of a panel interview Che participated in on Face the Nation, December 13, 1964 where he faced a barrage of questions from Richard C Hottelet; Ted Shultz, Paul Niven.   Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; Ghana, Ayiti, and other places who are fighting for the protection of our land for the benefit of all peoples!        Listen intently. Think critically. Act accordingly.  Enjoy the program!]]></itunes:summary><itunes:duration>3611</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/53c7c04317fa9a83c2197285786ec74d.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Thinking w/ Steve Bantu Biko &amp; Chris Hani on a South African Future</title><link>https://www.spreaker.com/episode/thinking-w-steve-bantu-biko-chris-hani-on-a-south-african-future--57536662</link><description><![CDATA[In a speech delivered in 1971 in Cape Town, South Africa, Steve Bantu Biko proclaimed that the “The most potent weapon in the hands of the oppressor is the mind of the oppressed.”    This time-less expression is undoubtedly just as important today, than when these words were first uttered.  More importantly, they are fueling grassroots organizing and resistance efforts in South Africa, as well as in Burkina Faso, Democratic Republic of the Congo, Brazil and other places.    We see the echoes of this axiom in movements across South Africa from the Rhodes Must Fall uprisings to the organizational expressions of resistance of organizations such as Black First, Land First.   Today, in South Africa…the tide is changing. Many are developing a critical consciousness that is informing their resistance to the failures of post-Apartheid South Africa, with support and solidarity from around the African world…the people of South Africa are no longer sitting idly by waiting for justice and equality to be legislated for them. Important to note, the historical timeline is just 23 years since…this point is vital to highlight for a number of reasons…  They are responding to what some analysts call…the neocolonial policies that maintains the deadly economic and sociopolitical structure of apartheid that is bolstered by still present white supremacist ideological practices, which continually exacerbate inequalities and class divisions in a "new" South Africa.     Chris Hani, another one of South Africa’s important radical activist intellectuals is vital to examine in tandem with Steve Biko.  Often, intentionally left out of any conversation about the struggle against the racist apartheid regime, Chris Hani praxis brings a clarity to the resistance within South Africa today, as it did when he was alive.    The ability of Chris Hani to galvanize masses, his ideological clarity, and full commitment to the people of South Africa was clear.  It was so clear that it, of course, threaten the “broker” peace between the apartheid government and the ANC.    According to a 1991 confidential cable by a Pretoria-based US diplomat, "[He] often appears on public platforms in the townships wearing quasi-combat fatigues and delivering fiery speeches that arouse and delight the audience…the cable goes on to highlight that...“many observers believe that Hani would trounce Mbeki if there were a popular vote among ANC supporters.”  This method of response by perceived power elites, is not relegated to African radical activist/intellectuals.  This response is global.    Nevertheless, Chris Hani and Steve Biko provide a deep and clear archetype of what it means to the change we wish to see.  It is our job to expand, evolve the path that has been set.     What we will hear next is Steve Biko explore Black Consciousness, in his own words, and then Chris Hani.    Listen intentionally. Clearly. But most importantly, listen for and to extract the ideas…understand the historical continuities, to see toward a different future.   Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/432583965</guid><pubDate>Fri, 20 Apr 2018 13:17:56 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536662/432583965_africaworldnowproject_thinking_with_steve_bantu_biko_and_chris_hani_on_a_south_african_future.mp3" length="55835234" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In a speech delivered in 1971 in Cape Town, South Africa, Steve Bantu Biko proclaimed that the “The most potent weapon in the hands of the oppressor is the mind of the oppressed.”    This time-less expression is undoubtedly just as important today,...</itunes:subtitle><itunes:summary><![CDATA[In a speech delivered in 1971 in Cape Town, South Africa, Steve Bantu Biko proclaimed that the “The most potent weapon in the hands of the oppressor is the mind of the oppressed.”    This time-less expression is undoubtedly just as important today, than when these words were first uttered.  More importantly, they are fueling grassroots organizing and resistance efforts in South Africa, as well as in Burkina Faso, Democratic Republic of the Congo, Brazil and other places.    We see the echoes of this axiom in movements across South Africa from the Rhodes Must Fall uprisings to the organizational expressions of resistance of organizations such as Black First, Land First.   Today, in South Africa…the tide is changing. Many are developing a critical consciousness that is informing their resistance to the failures of post-Apartheid South Africa, with support and solidarity from around the African world…the people of South Africa are no longer sitting idly by waiting for justice and equality to be legislated for them. Important to note, the historical timeline is just 23 years since…this point is vital to highlight for a number of reasons…  They are responding to what some analysts call…the neocolonial policies that maintains the deadly economic and sociopolitical structure of apartheid that is bolstered by still present white supremacist ideological practices, which continually exacerbate inequalities and class divisions in a "new" South Africa.     Chris Hani, another one of South Africa’s important radical activist intellectuals is vital to examine in tandem with Steve Biko.  Often, intentionally left out of any conversation about the struggle against the racist apartheid regime, Chris Hani praxis brings a clarity to the resistance within South Africa today, as it did when he was alive.    The ability of Chris Hani to galvanize masses, his ideological clarity, and full commitment to the people of South Africa was clear.  It was so clear that it, of course, threaten the “broker” peace between the apartheid government and the ANC.    According to a 1991 confidential cable by a Pretoria-based US diplomat, "[He] often appears on public platforms in the townships wearing quasi-combat fatigues and delivering fiery speeches that arouse and delight the audience…the cable goes on to highlight that...“many observers believe that Hani would trounce Mbeki if there were a popular vote among ANC supporters.”  This method of response by perceived power elites, is not relegated to African radical activist/intellectuals.  This response is global.    Nevertheless, Chris Hani and Steve Biko provide a deep and clear archetype of what it means to the change we wish to see.  It is our job to expand, evolve the path that has been set.     What we will hear next is Steve Biko explore Black Consciousness, in his own words, and then Chris Hani.    Listen intentionally. Clearly. But most importantly, listen for and to extract the ideas…understand the historical continuities, to see toward a different future.   Our show was produced today in solidarity with the native, indigenous, African and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.]]></itunes:summary><itunes:duration>3490</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b19dd10eca40ceb708b05b7e59c9d109.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Meditations on the African Diaspora with Dr. Joseph Harris</title><link>https://www.spreaker.com/episode/meditations-on-the-african-diaspora-with-dr-joseph-harris--57536647</link><description><![CDATA[According to Patterson and Kelley (2000) attempts to identify and make sense of the African diaspora are almost as old as the diaspora itself.  Dating back at least to Juan Latino (a 16th century Spanish black professor at Granada), Ottobah Cuagano and Olaudah Equiano in the eighteenth century, and Jose Manuel Valdes (a Afro Peruvian physician who proved that cancer was not contagious) in the eighteenth and nineteenth centuries, black writers and activists have often defined themselves as part of a larger international black community.    The presumption that black people worldwide share a common culture was a response to a political imperative.  An imperative that led to the formation of political and cultural movements premised on international solidarity.   Thus, while acknowledging that African cultural elements survived the forced dispersal throughout the Americas and the Caribbean, we must always keep in mind that diasporic identities are socially and historically constituted, reconstituted, and reproduced; and that any sense of a collective identity among black peoples wherever they are found throughout the word is contingent and constantly shifting.  Neither the fact of blackness nor shared experiences under racism nor the historical process of their dispersal makes for community or even a common identity. Yet it was precisely out of the historical struggle to resist this domination that a concept of "authentic" identity emerged alongside a discourse of difference and discontinuity.   Stuart Hall (1990) identifies these two opposing but dialectically linked conceptions of identity in his essay "Cultural Identity and Diaspora."  He writes: "The first position defines cultural identity in terms of one, shared culture, a sort of collective 'one true self,' hiding inside the many other, more superficial or artificially imposed 'selves,' which people with a shared history and ancestry hold in common. Within the terms of this definition, our cultural identities reflect their common historical experiences and shared cultural codes which provide us, as 'one people,' with stable, unchanging and continuous frames of reference and meaning, beneath the shifting divisions and vicissitudes of our actual history."   What we will hear next is a recent talk from Dr. Joseph Harris where he explores the evolution, current state and the challenges of diaspora studies it faces moving forward.   Dr. Joseph Harris a retired distinguished professor emeritus of history from Howard University.   His seminal Global Dimensions of the African Diaspora (1982), a collection of essays that grew out of conferences he organized at Howard University in 1979 and at the University of Nairobi in 1981, is widely credited with establishing the field of African Diaspora Studies.   He was founder and first president of the West African Research Association in Senegal, and he served as vice president of the International African Studies Association. From 1994 to 2004, he collaborated with the United Nations Educational, Scientific, and Cultural Organization’s “Slave Route Project.” In January 2008, Harris organized and moderated an important symposium at the National Archives on the abolition of the trans-Atlantic trade in captive Africans. He has collaborated with L. Douglas Wilder, former governor of Virginia and past mayor of Richmond, to establish a National Slavery Museum in Petersburg, Va.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/432578241</guid><pubDate>Fri, 20 Apr 2018 13:01:04 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536647/432578241_africaworldnowproject_meditations_on_the_african_diaspora_with_dr_joseph_harris.mp3" length="58489692" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to Patterson and Kelley (2000) attempts to identify and make sense of the African diaspora are almost as old as the diaspora itself.  Dating back at least to Juan Latino (a 16th century Spanish black professor at Granada), Ottobah Cuagano...</itunes:subtitle><itunes:summary><![CDATA[According to Patterson and Kelley (2000) attempts to identify and make sense of the African diaspora are almost as old as the diaspora itself.  Dating back at least to Juan Latino (a 16th century Spanish black professor at Granada), Ottobah Cuagano and Olaudah Equiano in the eighteenth century, and Jose Manuel Valdes (a Afro Peruvian physician who proved that cancer was not contagious) in the eighteenth and nineteenth centuries, black writers and activists have often defined themselves as part of a larger international black community.    The presumption that black people worldwide share a common culture was a response to a political imperative.  An imperative that led to the formation of political and cultural movements premised on international solidarity.   Thus, while acknowledging that African cultural elements survived the forced dispersal throughout the Americas and the Caribbean, we must always keep in mind that diasporic identities are socially and historically constituted, reconstituted, and reproduced; and that any sense of a collective identity among black peoples wherever they are found throughout the word is contingent and constantly shifting.  Neither the fact of blackness nor shared experiences under racism nor the historical process of their dispersal makes for community or even a common identity. Yet it was precisely out of the historical struggle to resist this domination that a concept of "authentic" identity emerged alongside a discourse of difference and discontinuity.   Stuart Hall (1990) identifies these two opposing but dialectically linked conceptions of identity in his essay "Cultural Identity and Diaspora."  He writes: "The first position defines cultural identity in terms of one, shared culture, a sort of collective 'one true self,' hiding inside the many other, more superficial or artificially imposed 'selves,' which people with a shared history and ancestry hold in common. Within the terms of this definition, our cultural identities reflect their common historical experiences and shared cultural codes which provide us, as 'one people,' with stable, unchanging and continuous frames of reference and meaning, beneath the shifting divisions and vicissitudes of our actual history."   What we will hear next is a recent talk from Dr. Joseph Harris where he explores the evolution, current state and the challenges of diaspora studies it faces moving forward.   Dr. Joseph Harris a retired distinguished professor emeritus of history from Howard University.   His seminal Global Dimensions of the African Diaspora (1982), a collection of essays that grew out of conferences he organized at Howard University in 1979 and at the University of Nairobi in 1981, is widely credited with establishing the field of African Diaspora Studies.   He was founder and first president of the West African Research Association in Senegal, and he served as vice president of the International African Studies Association. From 1994 to 2004, he collaborated with the United Nations Educational, Scientific, and Cultural Organization’s “Slave Route Project.” In January 2008, Harris organized and moderated an important symposium at the National Archives on the abolition of the trans-Atlantic trade in captive Africans. He has collaborated with L. Douglas Wilder, former governor of Virginia and past mayor of Richmond, to establish a National Slavery Museum in Petersburg, Va.  Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program!]]></itunes:summary><itunes:duration>3656</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/83591a3ea2cc4961875f625e62a954fd.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>examining the continuities of antiblack violence in Brazil &amp; the U.S w/ Dr. Christen Smith</title><link>https://www.spreaker.com/episode/examining-the-continuities-of-antiblack-violence-in-brazil-the-u-s-w-dr-christen-smith--57536645</link><description><![CDATA[For Enrique Dussel: “Modernity dawned in 1492 and with it the myth of a special kind of sacrificial violence which eventually eclipsed whatever was non-European.”   For Walter Mignolo, 1492 is the moment at which “there is a bifurcation of history”.   For Sylvia Wynter: “(T)he 1492 event would set in motion the bringing together of separated branches of our human species within the framework of a single history that we all now live, and while it led to incredible techno-scientific and other such dazzling achievements, as well as to the material well-being of one restricted portion of humanity, it also led to the systemic large-scale degradation and devalorization, even the extinction, of a large majority of the peoples of the earth.”  Taking this idea further, Wynter argues that the struggle of our new millennium will be one between the ongoing imperative of securing the well-being of our present ethnoclass (i.e., Western bourgeois) conception of the human, Man, which overrepresents itself as if it were the human itself, and that of securing the well-being, and therefore the full cognitive and behavioral autonomy of the human species itself/ourselves. Because of this overrepresentation, which is defined in the first part of the title as the Coloniality of Being/Power/Truth/Freedom, any attempt to unsettle the coloniality of power will call for the unsettling of this overrepresentation as the second and now purely secular form of what Aníbal Quijano identifies as the “Racism/Ethnicism complex,” on whose basis the world of modernity was brought into existence from the fifteenth/sixteenth centuries onwards (Quijano 1999, 2000). And of what Walter Mignolo identifies as the foundational “colonial difference” on which the world of modernity was to institute itself, thus institutionalizing the the human vs. man dialectic.     The historical legacy and violent structures that are a vestige of racial mixing (albeit out of clear survival and necessity from the perspective of the Portuguese settler colonialist) and a lack of explicit apartheid laws, have allowed Brazilian elites to advance the myth of Brazil’s racial democracy. Conversely, these same elites lament that the affirmative action and anti-discrimination policies, despite being held up by the Brazilian Supreme Court, are US imports bent on inciting racial distrust and violence.  Brazilian and US police have much in common. Both are waging an intensified militarized war on black, brown, and the poor that results in a reinscripton the power relations that are in a large part based on 14th century ideas of race; 18th-19th century colonialism/chattel slavery…but all are frankly rooted in the false notion of white supremacy.    What we will hear next is Africa World Now Project’s collective associate producer, Dr. Keisha-Khan Perry and myself in conversation with Dr. Christen Smith.   Dr. Christen Smith is a Black feminist anthropologist, social justice advocate and Associate Professor of Anthropology and African and African Diaspora Studies at The University of Texas at Austin where work focuses on the gendered dimensions of anti-Black state violence and resistance in the Americas, particularly Brazil.   Based on her long-term collaborations with black organizers in Brazil, Christen Smith’s, Afro-Paradise: Blackness, Violence and Performance in Brazil (University of Illinois Press, 2016).   Today’s program was executive produced by Keisha-Khan Perry.  And as always in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/429416028</guid><pubDate>Sat, 14 Apr 2018 00:18:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536645/429416028_africaworldnowproject_examining_the_continuities_of_antiblack_violence_in_brazil_and_the_us.mp3" length="51585843" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>For Enrique Dussel: “Modernity dawned in 1492 and with it the myth of a special kind of sacrificial violence which eventually eclipsed whatever was non-European.”   For Walter Mignolo, 1492 is the moment at which “there is a bifurcation of history”....</itunes:subtitle><itunes:summary><![CDATA[For Enrique Dussel: “Modernity dawned in 1492 and with it the myth of a special kind of sacrificial violence which eventually eclipsed whatever was non-European.”   For Walter Mignolo, 1492 is the moment at which “there is a bifurcation of history”.   For Sylvia Wynter: “(T)he 1492 event would set in motion the bringing together of separated branches of our human species within the framework of a single history that we all now live, and while it led to incredible techno-scientific and other such dazzling achievements, as well as to the material well-being of one restricted portion of humanity, it also led to the systemic large-scale degradation and devalorization, even the extinction, of a large majority of the peoples of the earth.”  Taking this idea further, Wynter argues that the struggle of our new millennium will be one between the ongoing imperative of securing the well-being of our present ethnoclass (i.e., Western bourgeois) conception of the human, Man, which overrepresents itself as if it were the human itself, and that of securing the well-being, and therefore the full cognitive and behavioral autonomy of the human species itself/ourselves. Because of this overrepresentation, which is defined in the first part of the title as the Coloniality of Being/Power/Truth/Freedom, any attempt to unsettle the coloniality of power will call for the unsettling of this overrepresentation as the second and now purely secular form of what Aníbal Quijano identifies as the “Racism/Ethnicism complex,” on whose basis the world of modernity was brought into existence from the fifteenth/sixteenth centuries onwards (Quijano 1999, 2000). And of what Walter Mignolo identifies as the foundational “colonial difference” on which the world of modernity was to institute itself, thus institutionalizing the the human vs. man dialectic.     The historical legacy and violent structures that are a vestige of racial mixing (albeit out of clear survival and necessity from the perspective of the Portuguese settler colonialist) and a lack of explicit apartheid laws, have allowed Brazilian elites to advance the myth of Brazil’s racial democracy. Conversely, these same elites lament that the affirmative action and anti-discrimination policies, despite being held up by the Brazilian Supreme Court, are US imports bent on inciting racial distrust and violence.  Brazilian and US police have much in common. Both are waging an intensified militarized war on black, brown, and the poor that results in a reinscripton the power relations that are in a large part based on 14th century ideas of race; 18th-19th century colonialism/chattel slavery…but all are frankly rooted in the false notion of white supremacy.    What we will hear next is Africa World Now Project’s collective associate producer, Dr. Keisha-Khan Perry and myself in conversation with Dr. Christen Smith.   Dr. Christen Smith is a Black feminist anthropologist, social justice advocate and Associate Professor of Anthropology and African and African Diaspora Studies at The University of Texas at Austin where work focuses on the gendered dimensions of anti-Black state violence and resistance in the Americas, particularly Brazil.   Based on her long-term collaborations with black organizers in Brazil, Christen Smith’s, Afro-Paradise: Blackness, Violence and Performance in Brazil (University of Illinois Press, 2016).   Today’s program was executive produced by Keisha-Khan Perry.  And as always in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.]]></itunes:summary><itunes:duration>3224</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/718090eed25ecd7e845969753afbf1e5.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Marielle Franco, Afro Brazil &amp; What's Next? w/ Dr. Keisha-Khan Perry &amp; Dr. Vera Benedito</title><link>https://www.spreaker.com/episode/marielle-franco-afro-brazil-what-s-next-w-dr-keisha-khan-perry-dr-vera-benedito--57536652</link><description><![CDATA[On the evening of Wednesday, March 14, 2018 Marielle Franco, a city councilor for Brazil’s Socialism and Freedom Party (PSOL), was killed as she was riding in a car in Rio de Janeiro.  Reports suggest that a Cobalt-model car pulled up beside her and fired thirteen bullets into the vehicle. The bullets killed her and her driver. Franco’s press secretary, who was in the backseat with her, survived.   According to an article titled, Who Killed Marielle Franco? in Jacobin magazine, currently, evidence suggest that Franco’s death was in fact a well-planned political execution. Before Marielle Franco was murdered, she had attended an event earlier that evening in Rio’s Lapa neighborhood called “Black Women Changing Power Structures.”   While working and raising a daughter as a single mother, she pursued bachelor’s and master’s degrees, ultimately defending a dissertation that criticized police “pacification” campaigns in Rio’s largest favelas.  She wrote, “The police state is aimed at the repression and control of the poor. The most emblematic mark of this picture is the militaristic siege of the favelas and a growing process of incarceration.” She goes on to argue that “the campaigns worked to contain the dissatisfied or ‘excluded’ of this process, the majority of them poor, and increasingly relegated to the city’s ghettos and in prisons.”  Today, AWNP will bring to you an recent conversation between Dr. Keisha-Khan Perry and Dr. Vera Benedito that explored the deep implications of the recent death of Marielle Franco.  Examining the origins of Franco’s politics rooted in fighting for a radical change in the Brazil’s sociopolitical and economic structures and mapping the future of Brazil’s black radical left, Keisha-Khan and Professor Benedito provide an important context of global violence and the African world.  Initially trained as a journalist and literary critic, Dr. Benedito was a founding member of the Black Movement in São Paulo. She was recruited by the late Ruth Simms Hamilton at Michigan State University in the 1990s to complete her Masters and PhD in Sociology. She was an inaugural contributor to the African Diaspora Research Project that brought together scholars and activists from around the world to carry out collaborative and comparative research on black culture and politics. The late Minister of Racial Equality, Luiza Bairros, was part of that cohort of students at Michigan State who along with Dr. Benedito profoundly shaped African Diaspora Studies in the United States. She has written on the history of Caribbean labor migration to Brazil as well as to narrate the complex political history of the struggle for affirmative action in higher education and in the labor market. She returned to Brazil in the mid-2000s where she has worked as a teacher and administrator in the public school system while also training teachers to implement Afro-Brazilian and African history into the curriculum.   In addition to being the newest member of the Africa World Now Project collective as an associate producer, Dr. Keisha-Khan Perry is Associate Professor of Africana Studies at Brown University where she specializes in the critical study of race, gender, and politics in the Americas  Professor Perry is also author of Black Women against the Land Grab: The Fight for Racial Justice in Brazil.  Today’s program was executive produced by Keisha-Khan Perry and as always in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/425984319</guid><pubDate>Sat, 07 Apr 2018 01:28:51 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536652/425984319_africaworldnowproject_marielle_franco_afro_brazil_and_whats_next.mp3" length="55639629" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>On the evening of Wednesday, March 14, 2018 Marielle Franco, a city councilor for Brazil’s Socialism and Freedom Party (PSOL), was killed as she was riding in a car in Rio de Janeiro.  Reports suggest that a Cobalt-model car pulled up beside her and...</itunes:subtitle><itunes:summary><![CDATA[On the evening of Wednesday, March 14, 2018 Marielle Franco, a city councilor for Brazil’s Socialism and Freedom Party (PSOL), was killed as she was riding in a car in Rio de Janeiro.  Reports suggest that a Cobalt-model car pulled up beside her and fired thirteen bullets into the vehicle. The bullets killed her and her driver. Franco’s press secretary, who was in the backseat with her, survived.   According to an article titled, Who Killed Marielle Franco? in Jacobin magazine, currently, evidence suggest that Franco’s death was in fact a well-planned political execution. Before Marielle Franco was murdered, she had attended an event earlier that evening in Rio’s Lapa neighborhood called “Black Women Changing Power Structures.”   While working and raising a daughter as a single mother, she pursued bachelor’s and master’s degrees, ultimately defending a dissertation that criticized police “pacification” campaigns in Rio’s largest favelas.  She wrote, “The police state is aimed at the repression and control of the poor. The most emblematic mark of this picture is the militaristic siege of the favelas and a growing process of incarceration.” She goes on to argue that “the campaigns worked to contain the dissatisfied or ‘excluded’ of this process, the majority of them poor, and increasingly relegated to the city’s ghettos and in prisons.”  Today, AWNP will bring to you an recent conversation between Dr. Keisha-Khan Perry and Dr. Vera Benedito that explored the deep implications of the recent death of Marielle Franco.  Examining the origins of Franco’s politics rooted in fighting for a radical change in the Brazil’s sociopolitical and economic structures and mapping the future of Brazil’s black radical left, Keisha-Khan and Professor Benedito provide an important context of global violence and the African world.  Initially trained as a journalist and literary critic, Dr. Benedito was a founding member of the Black Movement in São Paulo. She was recruited by the late Ruth Simms Hamilton at Michigan State University in the 1990s to complete her Masters and PhD in Sociology. She was an inaugural contributor to the African Diaspora Research Project that brought together scholars and activists from around the world to carry out collaborative and comparative research on black culture and politics. The late Minister of Racial Equality, Luiza Bairros, was part of that cohort of students at Michigan State who along with Dr. Benedito profoundly shaped African Diaspora Studies in the United States. She has written on the history of Caribbean labor migration to Brazil as well as to narrate the complex political history of the struggle for affirmative action in higher education and in the labor market. She returned to Brazil in the mid-2000s where she has worked as a teacher and administrator in the public school system while also training teachers to implement Afro-Brazilian and African history into the curriculum.   In addition to being the newest member of the Africa World Now Project collective as an associate producer, Dr. Keisha-Khan Perry is Associate Professor of Africana Studies at Brown University where she specializes in the critical study of race, gender, and politics in the Americas  Professor Perry is also author of Black Women against the Land Grab: The Fight for Racial Justice in Brazil.  Today’s program was executive produced by Keisha-Khan Perry and as always in solidarity with the native, indigenous, African, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.]]></itunes:summary><itunes:duration>3478</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/6445a4d92b4515297e4bb4ee8c0963fc.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Decolonization, Ngũgĩ wa Thiong'o, &amp; Beyond</title><link>https://www.spreaker.com/episode/decolonization-ngugi-wa-thiong-o-beyond--57536656</link><description><![CDATA[Today…we will explore the work of Ngũgĩ wa Thiong’o with Dr. Josh Myers, Assistant Professor in the Department of Afro-American Studies at Howard University.   Ngũgĩ wa Thiong’o (b. 1938) is one of the African world’s most prolific writers, thinkers, cultural workers, play-write, activist.    Growing up in colonial Kenya, his dream of a free Africa has shaped his works.    In 1977, with ‘Ngaahika Ndeenda', Ngũgĩ wa Thiong'o sought to liberate the theatrical process from what he considered “the general bourgeois education system.”   Despite its success, the authoritarian Kenyan regime shut it down and he was subsequently imprisoned for more than a year. He was eventually released and left for the U.S., where he still resides...   Early on Ngũgĩ understood the interdependent relationship between the politics of memory, language, and resistance…a process that prompted him to write in his language—Kikuyu.  Among his extensive works, are novels, plays, short stories and essays, such as, but not limited to, Writers in Politics (1981 and 1997); Decolonising the Mind (1986); Moving the Center (1994); and Penpoints Gunpoints and Dreams (1998);‘Weep Not, Child’ (1964), ‘Petals of Blood’ (1977), ‘Wizard of the Crow’ (2006), ‘Dreams in a Time of War’ (2010) and ‘In the House of the Interpreter: A Memoir’ (2015). Currently Distinguished Professor of English and Comparative Literature at the University of California, Irvine, Ngũgĩ wa Thiong’o has also taught at Yale University, and New York University.  He is recipient of 10 honorary doctoral degrees and is the founder and editor of the Kikuyu-language journal.   Ngũgĩ wa Thiong’o is a frequent Nobel nominee...  Before we delve into a deep exploration of Ngũgĩ work with Dr. Josh Myers, Assistant Professor in the Department of Afro American Studies at Howard University, we will first listen to Ngũgĩ himself…in a talk titled: Re-Membering Africa: Retrieval and Exchange of African Memory   Enjoy!!!......]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/412462008</guid><pubDate>Mon, 12 Mar 2018 12:10:59 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536656/412462008_africaworldnowproject_decolonization_ngugi_wa_thiongo_and_beyond.mp3" length="57233684" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Today…we will explore the work of Ngũgĩ wa Thiong’o with Dr. Josh Myers, Assistant Professor in the Department of Afro-American Studies at Howard University.   Ngũgĩ wa Thiong’o (b. 1938) is one of the African world’s most prolific writers, thinkers,...</itunes:subtitle><itunes:summary><![CDATA[Today…we will explore the work of Ngũgĩ wa Thiong’o with Dr. Josh Myers, Assistant Professor in the Department of Afro-American Studies at Howard University.   Ngũgĩ wa Thiong’o (b. 1938) is one of the African world’s most prolific writers, thinkers, cultural workers, play-write, activist.    Growing up in colonial Kenya, his dream of a free Africa has shaped his works.    In 1977, with ‘Ngaahika Ndeenda', Ngũgĩ wa Thiong'o sought to liberate the theatrical process from what he considered “the general bourgeois education system.”   Despite its success, the authoritarian Kenyan regime shut it down and he was subsequently imprisoned for more than a year. He was eventually released and left for the U.S., where he still resides...   Early on Ngũgĩ understood the interdependent relationship between the politics of memory, language, and resistance…a process that prompted him to write in his language—Kikuyu.  Among his extensive works, are novels, plays, short stories and essays, such as, but not limited to, Writers in Politics (1981 and 1997); Decolonising the Mind (1986); Moving the Center (1994); and Penpoints Gunpoints and Dreams (1998);‘Weep Not, Child’ (1964), ‘Petals of Blood’ (1977), ‘Wizard of the Crow’ (2006), ‘Dreams in a Time of War’ (2010) and ‘In the House of the Interpreter: A Memoir’ (2015). Currently Distinguished Professor of English and Comparative Literature at the University of California, Irvine, Ngũgĩ wa Thiong’o has also taught at Yale University, and New York University.  He is recipient of 10 honorary doctoral degrees and is the founder and editor of the Kikuyu-language journal.   Ngũgĩ wa Thiong’o is a frequent Nobel nominee...  Before we delve into a deep exploration of Ngũgĩ work with Dr. Josh Myers, Assistant Professor in the Department of Afro American Studies at Howard University, we will first listen to Ngũgĩ himself…in a talk titled: Re-Membering Africa: Retrieval and Exchange of African Memory   Enjoy!!!......]]></itunes:summary><itunes:duration>3578</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/7b05757e4a7108918114ff5e7ce1dec9.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Self Naming As Resistance: Reflections on the Land and Freedom Army(Mau Mau)</title><link>https://www.spreaker.com/episode/self-naming-as-resistance-reflections-on-the-land-and-freedom-army-mau-mau--57536639</link><description><![CDATA[The ability to make language—words extend from the page…to become alive… to dance in the mind of a reader…creating vivid pictures that map time and space…weaving multiple experiences into a common tapestry of human history is an ability that only a few writers possess.  It would not be a stretch to place such writers in the deep tradition passed down by generations of ancient priest, mystics, thinkers, storytellers, teachers who are often referred to as oracles.    Ngũgĩ wa Thiong’o fits seamlessly in the long line of historical oracles who possess foresight and insight in the continuities that crisscross our human past, present, and future. Every group of people have these oracles, but to hear them…to see them is an art.  We have lost the patience and humility to listen to them. These vessels of ancestors, conveyors of deep thought…channelers of truths…that provide guidance for our deep praxis of humanity.    Ngũgĩ, as he is known, comes from an oral tradition of storytellers.  A novelist, playwright, and essayist who sits alongside the likes of Nigeria’s Chinua Achebe and Wole Soyinka in the modern African pantheon, he is a recurrent favorite for the Nobel Prize in Literature.   Ngũgĩ’s life encompasses British colonialism and the anticolonial struggle for Kenyan independence; the tragedy of despotism in a free Africa; and exile…all of which he effortlessly weaves into his work.   According to a November 16, 2016 interview in the Financial Times with Ngũgĩ , the author recounts Ngũgĩ’s reflection of winning a Nobel:   “A Nobel would be validating but not essential.”  Ngugi wa Thiong’o was born in 1938 a village north of Nairobi, one of 28 children. In the 1950s, his older brother, Good Wallace, joined the Mau Mau anticolonial resistance against the British occupation whose prison camps were described by the then-solicitor general as having been “distressingly reminiscent of conditions in Nazi Germany or Communist Russia”, according to previously secret documents released by the British Foreign Office in 2012.  According to Ngũgĩ in the article:   The British response to the rebellion was brutal and relentless. It even extended to weaponizing language itself”   Further recalling this period, Ngũgĩ goes on in the article to say that it is was “the British who gave movement the name of Mau Mau— as if to say it was a meaningless movement”.  Ngũgĩ reasons that “If they had said or called it the, ‘Land and Freedom Army’, as [the fighters] called it themselves, then they would be articulating the aims of the movement, right?”  Today, I  invite you to listen to a recent reflection by Ngũgĩ wa Thiong’o and Dr. Micere Githae-Mugo…on their work…The Trail of Dedan Kimathi.    The Trial of Dedan Kimathi, a collaboration between Ngũgĩ and Micere Githae-Mugo, is a response to colonialist writings about the Land and Freedom Army (aka the Mau Mau movement), which traditionally depicted the movement and its leader, Dedan Kimathi, as mentally unbalanced and vicious. They choose to present a counter narrative to this image by highlighting how the movement and its leader was seen by many of the peasants and laborers of Kenya.  In this reflection, they explore the politics of memory; the relationship between naming, forms of power, and resistance.    Enjoy the program]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/412457718</guid><pubDate>Mon, 12 Mar 2018 11:55:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536639/412457718_africaworldnowproject_self_naming_as_resistance_reflections_on_the_land_and_freedom_armymau_mau.mp3" length="56538241" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The ability to make language—words extend from the page…to become alive… to dance in the mind of a reader…creating vivid pictures that map time and space…weaving multiple experiences into a common tapestry of human history is an ability that only a...</itunes:subtitle><itunes:summary><![CDATA[The ability to make language—words extend from the page…to become alive… to dance in the mind of a reader…creating vivid pictures that map time and space…weaving multiple experiences into a common tapestry of human history is an ability that only a few writers possess.  It would not be a stretch to place such writers in the deep tradition passed down by generations of ancient priest, mystics, thinkers, storytellers, teachers who are often referred to as oracles.    Ngũgĩ wa Thiong’o fits seamlessly in the long line of historical oracles who possess foresight and insight in the continuities that crisscross our human past, present, and future. Every group of people have these oracles, but to hear them…to see them is an art.  We have lost the patience and humility to listen to them. These vessels of ancestors, conveyors of deep thought…channelers of truths…that provide guidance for our deep praxis of humanity.    Ngũgĩ, as he is known, comes from an oral tradition of storytellers.  A novelist, playwright, and essayist who sits alongside the likes of Nigeria’s Chinua Achebe and Wole Soyinka in the modern African pantheon, he is a recurrent favorite for the Nobel Prize in Literature.   Ngũgĩ’s life encompasses British colonialism and the anticolonial struggle for Kenyan independence; the tragedy of despotism in a free Africa; and exile…all of which he effortlessly weaves into his work.   According to a November 16, 2016 interview in the Financial Times with Ngũgĩ , the author recounts Ngũgĩ’s reflection of winning a Nobel:   “A Nobel would be validating but not essential.”  Ngugi wa Thiong’o was born in 1938 a village north of Nairobi, one of 28 children. In the 1950s, his older brother, Good Wallace, joined the Mau Mau anticolonial resistance against the British occupation whose prison camps were described by the then-solicitor general as having been “distressingly reminiscent of conditions in Nazi Germany or Communist Russia”, according to previously secret documents released by the British Foreign Office in 2012.  According to Ngũgĩ in the article:   The British response to the rebellion was brutal and relentless. It even extended to weaponizing language itself”   Further recalling this period, Ngũgĩ goes on in the article to say that it is was “the British who gave movement the name of Mau Mau— as if to say it was a meaningless movement”.  Ngũgĩ reasons that “If they had said or called it the, ‘Land and Freedom Army’, as [the fighters] called it themselves, then they would be articulating the aims of the movement, right?”  Today, I  invite you to listen to a recent reflection by Ngũgĩ wa Thiong’o and Dr. Micere Githae-Mugo…on their work…The Trail of Dedan Kimathi.    The Trial of Dedan Kimathi, a collaboration between Ngũgĩ and Micere Githae-Mugo, is a response to colonialist writings about the Land and Freedom Army (aka the Mau Mau movement), which traditionally depicted the movement and its leader, Dedan Kimathi, as mentally unbalanced and vicious. They choose to present a counter narrative to this image by highlighting how the movement and its leader was seen by many of the peasants and laborers of Kenya.  In this reflection, they explore the politics of memory; the relationship between naming, forms of power, and resistance.    Enjoy the program]]></itunes:summary><itunes:duration>3534</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/2efdae142f1800cb821260a9f152d0ed.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Exploring conditions in South Africa</title><link>https://www.spreaker.com/episode/exploring-conditions-in-south-africa--57536663</link><description><![CDATA[The dominant narrative presented on the ANC, the struggle against South African Apartheid, the conditions and systems implemented when the ANC became the ruling party suggest that in a post-Apartheid South Africa, the people of South Africa experience distinctly identifiable improvements in their lived-conditions.   However, according to Benjamin Fogel and Sean Jacobs, in their article Zuma is not the Only Problem, “Over two decades after taking power, the ruling African National Congress (ANC) is less associated with national liberation than with corruption, cronyism, and neoliberal economic policies.”   Radical platforms remain at the grassroots. Many farm workers in the Western Cape province, for instance, have joined the Commercial Stevadoring and Allied Workers Union (CSAAWU) — a relatively small union that employs militant class politics in its struggle against some of the most powerful commercial agricultural interests in the country. As well as, the Shack Dwellers Movement, South Africa’s oldest social movement, who continue to mobilize for more equitable access to land, housing, and services with tremendous success, even in the face of state repression and political assassinations.”   The former trade union leader turned billionaire, Ramaphosa with the backing of the ANC, unseated, Zuma, who was once considered to be the shrewd, political astute Teflon-lined leader of the ANC, to become the current president of South Africa.   While Ramaphosa’s “supporters have heralded his victory as a triumph over the corruption, criminality, incompetence, and repression that have characterized Zuma’s presidency. Once a darling of the Left, Ramaphosa’s reputation will forever be stained by his involvement in the 2012 Marikana massacre.  To relegate systemic inequality, corruption, and violence to one person, negates the reality that the nexus within which these interdependent practices thrive are contradictory to the values and ideals that South Africans rooted, and root, their resistance in.   Today, we invited Nii Akuetteh back to have a much-needed conversation on the current conditions in South Africa.    Nii Akuetteh is an independent Africa policy analyst based in Washington, DC and was the Executive Director of African Immigrants Caucus.  He was formerly the Executive Director of Africa Action and former director of OSI West Africa in Nigeria.  Prior to that he was a Georgetown University Adjunct Professor of African Affairs and former Research Director at TransAfrica Forum.  Mr. Akuetteh appears regularly on various media outlets such as Al Jazeera, BBC, CCTV, NPR, The Real News Network and many more.  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/411243210</guid><pubDate>Fri, 09 Mar 2018 19:49:43 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536663/411243210_africaworldnowproject_exploring_conditions_south_africa.mp3" length="57889503" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The dominant narrative presented on the ANC, the struggle against South African Apartheid, the conditions and systems implemented when the ANC became the ruling party suggest that in a post-Apartheid South Africa, the people of South Africa experience...</itunes:subtitle><itunes:summary><![CDATA[The dominant narrative presented on the ANC, the struggle against South African Apartheid, the conditions and systems implemented when the ANC became the ruling party suggest that in a post-Apartheid South Africa, the people of South Africa experience distinctly identifiable improvements in their lived-conditions.   However, according to Benjamin Fogel and Sean Jacobs, in their article Zuma is not the Only Problem, “Over two decades after taking power, the ruling African National Congress (ANC) is less associated with national liberation than with corruption, cronyism, and neoliberal economic policies.”   Radical platforms remain at the grassroots. Many farm workers in the Western Cape province, for instance, have joined the Commercial Stevadoring and Allied Workers Union (CSAAWU) — a relatively small union that employs militant class politics in its struggle against some of the most powerful commercial agricultural interests in the country. As well as, the Shack Dwellers Movement, South Africa’s oldest social movement, who continue to mobilize for more equitable access to land, housing, and services with tremendous success, even in the face of state repression and political assassinations.”   The former trade union leader turned billionaire, Ramaphosa with the backing of the ANC, unseated, Zuma, who was once considered to be the shrewd, political astute Teflon-lined leader of the ANC, to become the current president of South Africa.   While Ramaphosa’s “supporters have heralded his victory as a triumph over the corruption, criminality, incompetence, and repression that have characterized Zuma’s presidency. Once a darling of the Left, Ramaphosa’s reputation will forever be stained by his involvement in the 2012 Marikana massacre.  To relegate systemic inequality, corruption, and violence to one person, negates the reality that the nexus within which these interdependent practices thrive are contradictory to the values and ideals that South Africans rooted, and root, their resistance in.   Today, we invited Nii Akuetteh back to have a much-needed conversation on the current conditions in South Africa.    Nii Akuetteh is an independent Africa policy analyst based in Washington, DC and was the Executive Director of African Immigrants Caucus.  He was formerly the Executive Director of Africa Action and former director of OSI West Africa in Nigeria.  Prior to that he was a Georgetown University Adjunct Professor of African Affairs and former Research Director at TransAfrica Forum.  Mr. Akuetteh appears regularly on various media outlets such as Al Jazeera, BBC, CCTV, NPR, The Real News Network and many more.  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program]]></itunes:summary><itunes:duration>3618</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/cf465377266d8a38f66b6767b27b49c7.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Africa In W. E. B. Du Bois Praxis</title><link>https://www.spreaker.com/episode/the-africa-in-w-e-b-du-bois-praxis--57536668</link><description><![CDATA[“As I face Africa, I ask myself: What is it between us that constitutes a tie that I can feel better than I can explain?”   This was a question W.E.B. Du Bois asked himself in 1940 and we might imagine time and again before and after that moment. It was the question that guided his scholarship and his activism. Africa, was as Nahum Dmitri Chandler has argued, “the limit of the world,” and thus we might say, the beginning of Du Bois’s imagination for a future world, free of the toil and misery of modernity. How to explain this feeling was also how to produce an epistemological break that would generate a liberative politics out of that very feeling.   Born 150 years ago on February 23, 1868, William Edward Burghardt Du Bois began his journey back to the future through his grandmother Violet’s memory of a song her ancestors brought from Africa. It was that song which he heard again in the churches he visited while attending Fisk University. The search for the meaning of that song took him to the libraries of all the major Western universities, whilst becoming the first African to receive a PhD from Harvard. And then to Atlanta, where he found it being sang again in the deep South. He wrote about it in The Negro, published in 1915 and then attempted to place the urgency of the plight of its producers before the international community with his series of Pan African Conferences during the 1920s. He then connected it to the Mother herself, with his 1924 trip to Liberia.   Its meaning was loudest to him in 1945, where in Manchester England, a younger Du Bois discoverers of what it meant to be African in the world during the 5th Pan African Congress, inaugurating in many respects the African independence movements.   A year later, he sat down to remap his earlier works on Africa in his major undertaking, The World and Africa.  He connected the song back to the soil when he left the United States to live permanently in the Ghana imagined by Kwame Nkrumah’s movement. And it was there where he uttered the words:   “Awake, awake, O sleeping world, Honour the sun; Worship the stars, those vaster suns Who rule the night Where black is bright And all unselfish work is right And greed is sin.  And Africa leads on; Pan Africa...”  And so it must lead…  We will think of W.E.B. Du Bois as more than a narrator of American racial experiences, but as one who understood those experiences to be “but a local phase of a world problem.” Or we will not think truly with Du Bois. For this is what his work ultimately meant, and what it should continue to mean for us.  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/403863057</guid><pubDate>Fri, 23 Feb 2018 03:46:37 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536668/403863057_africaworldnowproject_the_africa_in_w_e_b_du_bois_praxis.mp3" length="57588154" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>“As I face Africa, I ask myself: What is it between us that constitutes a tie that I can feel better than I can explain?”   This was a question W.E.B. Du Bois asked himself in 1940 and we might imagine time and again before and after that moment. It...</itunes:subtitle><itunes:summary><![CDATA[“As I face Africa, I ask myself: What is it between us that constitutes a tie that I can feel better than I can explain?”   This was a question W.E.B. Du Bois asked himself in 1940 and we might imagine time and again before and after that moment. It was the question that guided his scholarship and his activism. Africa, was as Nahum Dmitri Chandler has argued, “the limit of the world,” and thus we might say, the beginning of Du Bois’s imagination for a future world, free of the toil and misery of modernity. How to explain this feeling was also how to produce an epistemological break that would generate a liberative politics out of that very feeling.   Born 150 years ago on February 23, 1868, William Edward Burghardt Du Bois began his journey back to the future through his grandmother Violet’s memory of a song her ancestors brought from Africa. It was that song which he heard again in the churches he visited while attending Fisk University. The search for the meaning of that song took him to the libraries of all the major Western universities, whilst becoming the first African to receive a PhD from Harvard. And then to Atlanta, where he found it being sang again in the deep South. He wrote about it in The Negro, published in 1915 and then attempted to place the urgency of the plight of its producers before the international community with his series of Pan African Conferences during the 1920s. He then connected it to the Mother herself, with his 1924 trip to Liberia.   Its meaning was loudest to him in 1945, where in Manchester England, a younger Du Bois discoverers of what it meant to be African in the world during the 5th Pan African Congress, inaugurating in many respects the African independence movements.   A year later, he sat down to remap his earlier works on Africa in his major undertaking, The World and Africa.  He connected the song back to the soil when he left the United States to live permanently in the Ghana imagined by Kwame Nkrumah’s movement. And it was there where he uttered the words:   “Awake, awake, O sleeping world, Honour the sun; Worship the stars, those vaster suns Who rule the night Where black is bright And all unselfish work is right And greed is sin.  And Africa leads on; Pan Africa...”  And so it must lead…  We will think of W.E.B. Du Bois as more than a narrator of American racial experiences, but as one who understood those experiences to be “but a local phase of a world problem.” Or we will not think truly with Du Bois. For this is what his work ultimately meant, and what it should continue to mean for us.  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>3600</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/3a94fc85d287b76008c63c38ebc73738.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>AWNP RaDio Tribute to Hugh Masekela</title><link>https://www.spreaker.com/episode/awnp-radio-tribute-to-hugh-masekela--57536664</link><description><![CDATA[According to Hotep Idris Galeta, the famed south African jazz-musician and educator, in his article, "The Development of Jazz in South Africa", he wrote that "South African Jazz has had many elements contributing to its evolution and development. The most prominent and significant being the rich eclectic cultural diversity of the country’s inhabitants and the influence of African/American musical culture upon it over the years. These two variants coupled with an environment of legislated racism, gross human rights violations, created the unique artistic forge and mold responsible for the evolution of South African Jazz. The first informal contact the inhabitants of Cape Town had with African Americans was during the American Civil War, when the Confederate warship the “Alabama” came into the port of Cape Town in 1862 to replenish its supplies. The “Alabama” patrolled the South Atlantic where it would lie in wait for Union Ships to come around the Cape from the Far East on its way to the east coast ports of Philadelphia, New York, New Port and Boston. It would then attack, plunder and sink them. The “Alabama” was one of the most notorious and feared Southern commerce raiders on patrol in the South Atlantic sending some fifty-eight Union vessels to the bottom of the ocean during her two year patrol.   The Alabama was finally tracked down and sunk off the coast of France by a Union Warship on the 19th of June 1864.   On June 19th 1890 South Africans had their first formal contact with black-Americans and Black-American music when the “Virginia Jubilee Singers” from Hampton Virginia presented a series of concerts in Cape Town. Orpheus McAdoo was born in 1858 in Greensborough, North Carolina. As a young man he attended the Hampton Institute in Hampton Virginia, where he studied and graduated as a teacher in 1876. Before turning to music as a professional career in 1886 he taught school in Pulaski and Accomac Counties in the state of Virginia for ten years. In 1886 he toured Europe, Australia, New Zealand and the Far East after joining five members of the original Fisk Jubilee singers. Upon his return to the U.S. a year or two later McAdoo formed his own company by recruiting some ex students and graduates from Hampton amongst who were his future wife Mattie Allen and his brother Eugene.  South Africa has deep and clearly identifiable connections to the African diaspora, particularly in the experiences of people of African descent who live in the U.S.   What we will hear next is Africa World Now Project’s tribute to Hugh Masekela who transition to the ancestral realm on January 23 2018, through a collage of music, a 2012 Ted-talk by Hugh Masekela himself, 2014 interview with AWNP’s Mwiza Munthali, and reflections from various people who live in Southern African—specifically Malawi where Mwiza Munthali is currently on the ground…  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Music: J Dilla-African Rhythms Hugh Maskela-Herb Alpert &amp; Hugh Masekela - Foreign Natives Hugh Masekela - Night in Tunisia Hugh Masekela - The Big Apple HUGH MASEKELA Bajabula Bonke (Healing Song) Hugh Masekela- If Theres Anybody Out There]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/403851213</guid><pubDate>Fri, 23 Feb 2018 03:10:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536664/403851213_africaworldnowproject_awnp_radio_tribute_to_hugh_masekela.mp3" length="56381088" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>According to Hotep Idris Galeta, the famed south African jazz-musician and educator, in his article, "The Development of Jazz in South Africa", he wrote that "South African Jazz has had many elements contributing to its evolution and development. The...</itunes:subtitle><itunes:summary><![CDATA[According to Hotep Idris Galeta, the famed south African jazz-musician and educator, in his article, "The Development of Jazz in South Africa", he wrote that "South African Jazz has had many elements contributing to its evolution and development. The most prominent and significant being the rich eclectic cultural diversity of the country’s inhabitants and the influence of African/American musical culture upon it over the years. These two variants coupled with an environment of legislated racism, gross human rights violations, created the unique artistic forge and mold responsible for the evolution of South African Jazz. The first informal contact the inhabitants of Cape Town had with African Americans was during the American Civil War, when the Confederate warship the “Alabama” came into the port of Cape Town in 1862 to replenish its supplies. The “Alabama” patrolled the South Atlantic where it would lie in wait for Union Ships to come around the Cape from the Far East on its way to the east coast ports of Philadelphia, New York, New Port and Boston. It would then attack, plunder and sink them. The “Alabama” was one of the most notorious and feared Southern commerce raiders on patrol in the South Atlantic sending some fifty-eight Union vessels to the bottom of the ocean during her two year patrol.   The Alabama was finally tracked down and sunk off the coast of France by a Union Warship on the 19th of June 1864.   On June 19th 1890 South Africans had their first formal contact with black-Americans and Black-American music when the “Virginia Jubilee Singers” from Hampton Virginia presented a series of concerts in Cape Town. Orpheus McAdoo was born in 1858 in Greensborough, North Carolina. As a young man he attended the Hampton Institute in Hampton Virginia, where he studied and graduated as a teacher in 1876. Before turning to music as a professional career in 1886 he taught school in Pulaski and Accomac Counties in the state of Virginia for ten years. In 1886 he toured Europe, Australia, New Zealand and the Far East after joining five members of the original Fisk Jubilee singers. Upon his return to the U.S. a year or two later McAdoo formed his own company by recruiting some ex students and graduates from Hampton amongst who were his future wife Mattie Allen and his brother Eugene.  South Africa has deep and clearly identifiable connections to the African diaspora, particularly in the experiences of people of African descent who live in the U.S.   What we will hear next is Africa World Now Project’s tribute to Hugh Masekela who transition to the ancestral realm on January 23 2018, through a collage of music, a 2012 Ted-talk by Hugh Masekela himself, 2014 interview with AWNP’s Mwiza Munthali, and reflections from various people who live in Southern African—specifically Malawi where Mwiza Munthali is currently on the ground…  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.  Music: J Dilla-African Rhythms Hugh Maskela-Herb Alpert &amp; Hugh Masekela - Foreign Natives Hugh Masekela - Night in Tunisia Hugh Masekela - The Big Apple HUGH MASEKELA Bajabula Bonke (Healing Song) Hugh Masekela- If Theres Anybody Out There]]></itunes:summary><itunes:duration>3524</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/64ab767bc7dd587a5c0f70f346ebec95.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>SettlerColonialism w/ Gerald Horne</title><link>https://www.spreaker.com/episode/settlercolonialism-w-gerald-horne--57536671</link><description><![CDATA[To understand, analysis, or critique the conditions within which the African world lives without centering the role of settler colonialism as a function of racial capitalism has proven to be limited in range and scope in understanding the conditions within which the African world finds itself, today.    Virtually no part of the modern United States—the economy, education, constitutional law, religious institutions, sports, literature, economics, even protest movements—can be understood without first understanding the slavery and dispossession that laid its foundation. It is because of this fact that radical historian Gerald Horne digs deeply into Europe’s colonization of Africa and the New World, when, from Columbus’s arrival until the Civil War, some 13 million Africans and some 5 million Native Americans were forced to build and cultivate a society extolling “liberty and justice for all.”   In The Apocalypse of Settler Colonialism: The Roots of Slavery, White Supremacy, and Capitalism in Seventeenth-Century North America and the Caribbean, released January 22, 2018, Gerald Horne shows that the seventeenth century was an era when the roots of slavery, white supremacy, and capitalism became inextricably tangled into a complex-self-sustaining system involving war and revolts in Europe, England’s conquest of the Scots and Irish, the development of formidable new weaponry able to ensure Europe’s colonial dominance, the rebel merchants of North America who created “the United States,” and the hordes of Europeans whose newfound opportunities in this “free” land amounted to “combat pay” for their efforts as “white” settlers.  Centering his book on the Eastern Seaboard of North America, the Caribbean, Africa, and what is now Great Britain, Gerald Horne provides a harrowing map of the apocalyptic loss and misery that likely has no parallel in human history.   Monthly Review Press argues that Gerald Horne’s work is an essential tool that will not allow history to be told by the victors.  It is especially needed now, in the age of Trump. For it has never been more vital, Horne writes, “to shed light on the contemporary moment wherein it appears that these malevolent forces have received a new lease on life.”  What we will hear next is Africa World Now Project’s senior research, content contributor, and production director, Dr. Tasneem Siddiqui conversation with Dr. Gerald Horne.   Gerald Horne is John J. and Rebecca Moores Professor of African American History at the University of Houston. A prolific scholar, he has published more than three dozen books, including Confronting Black Jacobins and Race to Revolution, Monthly Review Press; The Counter Revolution of 1776 among many.   Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/397450743</guid><pubDate>Sat, 10 Feb 2018 18:29:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536671/397450743_africaworldnowproject_settlercolonialismwgeraldhorne.mp3" length="60649600" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>To understand, analysis, or critique the conditions within which the African world lives without centering the role of settler colonialism as a function of racial capitalism has proven to be limited in range and scope in understanding the conditions...</itunes:subtitle><itunes:summary><![CDATA[To understand, analysis, or critique the conditions within which the African world lives without centering the role of settler colonialism as a function of racial capitalism has proven to be limited in range and scope in understanding the conditions within which the African world finds itself, today.    Virtually no part of the modern United States—the economy, education, constitutional law, religious institutions, sports, literature, economics, even protest movements—can be understood without first understanding the slavery and dispossession that laid its foundation. It is because of this fact that radical historian Gerald Horne digs deeply into Europe’s colonization of Africa and the New World, when, from Columbus’s arrival until the Civil War, some 13 million Africans and some 5 million Native Americans were forced to build and cultivate a society extolling “liberty and justice for all.”   In The Apocalypse of Settler Colonialism: The Roots of Slavery, White Supremacy, and Capitalism in Seventeenth-Century North America and the Caribbean, released January 22, 2018, Gerald Horne shows that the seventeenth century was an era when the roots of slavery, white supremacy, and capitalism became inextricably tangled into a complex-self-sustaining system involving war and revolts in Europe, England’s conquest of the Scots and Irish, the development of formidable new weaponry able to ensure Europe’s colonial dominance, the rebel merchants of North America who created “the United States,” and the hordes of Europeans whose newfound opportunities in this “free” land amounted to “combat pay” for their efforts as “white” settlers.  Centering his book on the Eastern Seaboard of North America, the Caribbean, Africa, and what is now Great Britain, Gerald Horne provides a harrowing map of the apocalyptic loss and misery that likely has no parallel in human history.   Monthly Review Press argues that Gerald Horne’s work is an essential tool that will not allow history to be told by the victors.  It is especially needed now, in the age of Trump. For it has never been more vital, Horne writes, “to shed light on the contemporary moment wherein it appears that these malevolent forces have received a new lease on life.”  What we will hear next is Africa World Now Project’s senior research, content contributor, and production director, Dr. Tasneem Siddiqui conversation with Dr. Gerald Horne.   Gerald Horne is John J. and Rebecca Moores Professor of African American History at the University of Houston. A prolific scholar, he has published more than three dozen books, including Confronting Black Jacobins and Race to Revolution, Monthly Review Press; The Counter Revolution of 1776 among many.   Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.]]></itunes:summary><itunes:duration>3791</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/fd92e9d228f83b318eb46a086efa2900.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>The Anti Black Roots of U.S. Immigration Policy</title><link>https://www.spreaker.com/episode/the-anti-black-roots-of-u-s-immigration-policy--57536669</link><description><![CDATA[The idea and practice of maroonage is an intriguing part of the vast story of African world resistance; a story that has deep implications on the idea and practice of freedom for the 21st century; it provides alternative models of social organization that challenge the current model of the nation-state; and a lens through which an African world future can be brought into sharp view—a sort of lens through which the thoughts and actions of those who say they are for liberation, justice, and equality can be measured.   It must be noted that freedom was difficult to maintain for many maroon communities. For example, a settlement of rebellious slaves was razed on Hispaniola in 1522.  In Peru, Gonzalo Pizzaro sent a force to conquer 200 maroons who were living in a marshy area just north of Lima. In 1545, a bloody battle was fought in which every one of these “blacks” was killed.  In 1795, a large band of Venezuelan slaves from the Serrania de Coro region rose in revolt and established a close-knit chain of mountain retreats. Expeditions sent out by the Spanish quickly subdued them.  A group of local planters reduced a runaway community near Mobile, Alabama, in 1827. The fugitives had inhabited the site for "years" prior to its destruction.   At least four cases exist of Cuban maroon settlements that negotiated permanent treaties with the island's Spanish colonizers. Carlos Rojas, in the province of Matanzas, and Palenque, near Havana, are two examples. A third is the settlement of Poblado del Cobre in Oriente province. The origins of this last community went far back to the beginning of the seventeenth century. For two hundred years its inhabitants thwarted Spanish attempts to destroy them. In 1800, the blacks signed a treaty of freedom with the whites. The town they established is still occupied today.   There are three documented instances in which maroon groups in Mexico were parties to enduring treaties with white colonizers. The first recorded example is a treaty agreed to in 1609, between Spanish officials from the port of Veracruz and a group of blacks under the leadership of an African named Yanga. As in all the previously cases, the whites agreed to this type of accommodation only after repeated failures to reduce the blacks. The treaty declared the maroons free men, and gave them a royal license to found a town, which they named San Lorenzo, or Yanga.   Nevertheless, the anti-black root of the current discourse surrounding U.S. anti-immigration policy and rhetoric must not be lost.   Here today is Dr. Beau Gaitors. Dr. Gaitors is an Assistant Professor of History where he teaches courses on Afro Latin American History and Latin American History at Winston Salem State University.   He received his PhD from Tulane University, in Latin American History. Dr. Gaitors holds a B.A. in International Relations and a B.A. in Africana Studies from Brown University (2008). He received his M.A. in Colonial Latin American History from Purdue University (2010).  He has been a Fulbright scholar where he studied in Mexico. He just completed his book manuscript titled, Presence and Persistence in the Port: African Descendants in Early-Independence Veracruz, Mexico  Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/397385988</guid><pubDate>Sat, 10 Feb 2018 15:42:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536669/397385988_africaworldnowproject_african_presence_in_mexico.mp3" length="50902479" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The idea and practice of maroonage is an intriguing part of the vast story of African world resistance; a story that has deep implications on the idea and practice of freedom for the 21st century; it provides alternative models of social organization...</itunes:subtitle><itunes:summary><![CDATA[The idea and practice of maroonage is an intriguing part of the vast story of African world resistance; a story that has deep implications on the idea and practice of freedom for the 21st century; it provides alternative models of social organization that challenge the current model of the nation-state; and a lens through which an African world future can be brought into sharp view—a sort of lens through which the thoughts and actions of those who say they are for liberation, justice, and equality can be measured.   It must be noted that freedom was difficult to maintain for many maroon communities. For example, a settlement of rebellious slaves was razed on Hispaniola in 1522.  In Peru, Gonzalo Pizzaro sent a force to conquer 200 maroons who were living in a marshy area just north of Lima. In 1545, a bloody battle was fought in which every one of these “blacks” was killed.  In 1795, a large band of Venezuelan slaves from the Serrania de Coro region rose in revolt and established a close-knit chain of mountain retreats. Expeditions sent out by the Spanish quickly subdued them.  A group of local planters reduced a runaway community near Mobile, Alabama, in 1827. The fugitives had inhabited the site for "years" prior to its destruction.   At least four cases exist of Cuban maroon settlements that negotiated permanent treaties with the island's Spanish colonizers. Carlos Rojas, in the province of Matanzas, and Palenque, near Havana, are two examples. A third is the settlement of Poblado del Cobre in Oriente province. The origins of this last community went far back to the beginning of the seventeenth century. For two hundred years its inhabitants thwarted Spanish attempts to destroy them. In 1800, the blacks signed a treaty of freedom with the whites. The town they established is still occupied today.   There are three documented instances in which maroon groups in Mexico were parties to enduring treaties with white colonizers. The first recorded example is a treaty agreed to in 1609, between Spanish officials from the port of Veracruz and a group of blacks under the leadership of an African named Yanga. As in all the previously cases, the whites agreed to this type of accommodation only after repeated failures to reduce the blacks. The treaty declared the maroons free men, and gave them a royal license to found a town, which they named San Lorenzo, or Yanga.   Nevertheless, the anti-black root of the current discourse surrounding U.S. anti-immigration policy and rhetoric must not be lost.   Here today is Dr. Beau Gaitors. Dr. Gaitors is an Assistant Professor of History where he teaches courses on Afro Latin American History and Latin American History at Winston Salem State University.   He received his PhD from Tulane University, in Latin American History. Dr. Gaitors holds a B.A. in International Relations and a B.A. in Africana Studies from Brown University (2008). He received his M.A. in Colonial Latin American History from Purdue University (2010).  He has been a Fulbright scholar where he studied in Mexico. He just completed his book manuscript titled, Presence and Persistence in the Port: African Descendants in Early-Independence Veracruz, Mexico  Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, the Avalon Village in Detroit; Brazil, Colombia, Kenya, cooperation Jackson in Jackson Mississippi; Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples!  Enjoy the program]]></itunes:summary><itunes:duration>3182</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/0a3da90ea317d4ac598c6e218a5db3f3.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>#BlackCritique</title><link>https://www.spreaker.com/episode/blackcritique--57536642</link><description><![CDATA[This program is intent to push the boundaries of Black thought as Black Critique.   What do I mean?  Contextualization is an art, an art that I find an affinity with and seek to perfect.  Not for a personal gratification, but to discover and map a “rhythm” ---much like John Coltrane or an African shaman---that can serve as a spark of our critical consciousness.    Black critique is a process of organic and evolutionary resistance to complicity, racial capitalism, colonialism/neocolonialism, imperialism, neo-imperialism sexism, racism, as well as any and all forms of discrimination/marginalization against people historically and contemporarily marginalized, centering the African world experience, and mapping outward.   To understand Cornel West’s critique of Coates, one must engage with the long genealogy of Black Critique centered on Black Reason.    Social media has its way of Christopher Columbus-ing things that have already been (for centuries in fact). The critique of West on Coates is in line with a long tradition of intellectual and ideological engagement; an invocation of critical dialogue and reasoning to discover paths towards freedom. To find ways to correct sociopolitical wrongs, with economic rights, cultural degradation with spiritual revitalization.  Black Critique is built upon Black Reason.  This argument is not simply aesthetically— racial.  Black is used, here, as qualifier of resistance.  An assertion of African world humanity.  A notice that declares---it has always been.    To understand Black reason is to understand the nature of the universe of thought and action itself.  Both, its negative and positive reactions and responses.     As Achille Mbembe writes in Critique of Black Reason, to understand Black reason is to understand what constitutes reason as we know it— the reason of state, the reason of capital, the reason of history.  Today, we intend to start a critical conversation that moves beyond the aesthetic of critique ...     Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy!]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/382308257</guid><pubDate>Fri, 12 Jan 2018 01:21:40 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536642/382308257_africaworldnowproject_blackcritique.mp3" length="57688465" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>This program is intent to push the boundaries of Black thought as Black Critique.   What do I mean?  Contextualization is an art, an art that I find an affinity with and seek to perfect.  Not for a personal gratification, but to discover and map a...</itunes:subtitle><itunes:summary><![CDATA[This program is intent to push the boundaries of Black thought as Black Critique.   What do I mean?  Contextualization is an art, an art that I find an affinity with and seek to perfect.  Not for a personal gratification, but to discover and map a “rhythm” ---much like John Coltrane or an African shaman---that can serve as a spark of our critical consciousness.    Black critique is a process of organic and evolutionary resistance to complicity, racial capitalism, colonialism/neocolonialism, imperialism, neo-imperialism sexism, racism, as well as any and all forms of discrimination/marginalization against people historically and contemporarily marginalized, centering the African world experience, and mapping outward.   To understand Cornel West’s critique of Coates, one must engage with the long genealogy of Black Critique centered on Black Reason.    Social media has its way of Christopher Columbus-ing things that have already been (for centuries in fact). The critique of West on Coates is in line with a long tradition of intellectual and ideological engagement; an invocation of critical dialogue and reasoning to discover paths towards freedom. To find ways to correct sociopolitical wrongs, with economic rights, cultural degradation with spiritual revitalization.  Black Critique is built upon Black Reason.  This argument is not simply aesthetically— racial.  Black is used, here, as qualifier of resistance.  An assertion of African world humanity.  A notice that declares---it has always been.    To understand Black reason is to understand the nature of the universe of thought and action itself.  Both, its negative and positive reactions and responses.     As Achille Mbembe writes in Critique of Black Reason, to understand Black reason is to understand what constitutes reason as we know it— the reason of state, the reason of capital, the reason of history.  Today, we intend to start a critical conversation that moves beyond the aesthetic of critique ...     Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy!]]></itunes:summary><itunes:duration>3606</itunes:duration><itunes:keywords>blackcritique</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/bdca737521ff79a1ccd94341c6f7fe81.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Racial Capitalism</title><link>https://www.spreaker.com/episode/racial-capitalism--57536670</link><description><![CDATA[The conceptual and practical use of racial capitalism by many young activists who were shocked and ignited by their exposure to the events that spurred Ferguson, the uprising in Baltimore, continual state violence at the hands of a hyper militarized police force…and the many reflective actions produced in settler colony seeking to still become a nation-state…has taken on a life that I would argue is less a tool of analysis, but simply a catch phrase.   The work to bridge the gap in intellectual engagement and the work it necessitates once understood, is still wide.   However, this work is not something that Africana thinkers and activist have shied away from.  The long tradition of radical thought and revolutionary practice is found in the cultural membrane of African peoples wherever they are found. The struggle—internal and external—to express and evolve ones’ full humanity is the eternal beacon that motivates Africana social, economic, political, and cultural life—whether consciously or unconsciously.    So, what is racial capitalism? What did Cedric Robinson mean when he highlighted and explored the development of racial capitalism?  Cedric Robinson challenged the Marxist idea that capitalism was a revolutionary negation of feudalism. Instead capitalism emerged within the European feudal order and flowered in the cultural soil of a Western civilization already thoroughly infused with racialism. Capitalism and racism, in other words, did not break from the old order but rather evolved from it to produce a modern world system of “racial capitalism” dependent on slavery, violence, imperialism, and genocide.   In addition to this, Robinson was acutely aware of Du Bois’s articulation of racial capitalism in his work Black Reconstruction, where he wrote that “The giant forces of water and of steam were harnessed to do the world’s work, and the black workers of America bent at the bottom of a growing pyramid of commerce and industry; and they not only could not be spared, if this new economic organization was to expand, but rather they became the cause of new political demands and alignments, of new dreams of power and visions of empire,    Today, we will take a deep dive in expanding and solidifying our understanding of racial capitalism in the context of this temporal space we call…right now…with Robin D.G. Kelley.   Robin D. G. Kelley is Distinguished Professor of History and Black Studies &amp; Gary B. Nash Endowed Chair in U.S. History at UCLA, and current Chair of the Department of African American Studies.  He is author of a number of books, which include Africa Speaks, America Answers: Modern Jazz in Revolutionary Times; Hammer and Hoe: Alabama Communists During the Great Depression; Thelonious Monk: The Life and Times of an American Original; Race Rebels: Culture, Politics, and the Black Working Class;   His latest book project is tentatively titled, The Education of Ms. Grace Halsell: An Intimate History of the American Century.   Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy!  Image: Johana Londono]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/382284260</guid><pubDate>Fri, 12 Jan 2018 00:15:53 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536670/382284260_africaworldnowproject_racial_capitalism.mp3" length="59335955" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>The conceptual and practical use of racial capitalism by many young activists who were shocked and ignited by their exposure to the events that spurred Ferguson, the uprising in Baltimore, continual state violence at the hands of a hyper militarized...</itunes:subtitle><itunes:summary><![CDATA[The conceptual and practical use of racial capitalism by many young activists who were shocked and ignited by their exposure to the events that spurred Ferguson, the uprising in Baltimore, continual state violence at the hands of a hyper militarized police force…and the many reflective actions produced in settler colony seeking to still become a nation-state…has taken on a life that I would argue is less a tool of analysis, but simply a catch phrase.   The work to bridge the gap in intellectual engagement and the work it necessitates once understood, is still wide.   However, this work is not something that Africana thinkers and activist have shied away from.  The long tradition of radical thought and revolutionary practice is found in the cultural membrane of African peoples wherever they are found. The struggle—internal and external—to express and evolve ones’ full humanity is the eternal beacon that motivates Africana social, economic, political, and cultural life—whether consciously or unconsciously.    So, what is racial capitalism? What did Cedric Robinson mean when he highlighted and explored the development of racial capitalism?  Cedric Robinson challenged the Marxist idea that capitalism was a revolutionary negation of feudalism. Instead capitalism emerged within the European feudal order and flowered in the cultural soil of a Western civilization already thoroughly infused with racialism. Capitalism and racism, in other words, did not break from the old order but rather evolved from it to produce a modern world system of “racial capitalism” dependent on slavery, violence, imperialism, and genocide.   In addition to this, Robinson was acutely aware of Du Bois’s articulation of racial capitalism in his work Black Reconstruction, where he wrote that “The giant forces of water and of steam were harnessed to do the world’s work, and the black workers of America bent at the bottom of a growing pyramid of commerce and industry; and they not only could not be spared, if this new economic organization was to expand, but rather they became the cause of new political demands and alignments, of new dreams of power and visions of empire,    Today, we will take a deep dive in expanding and solidifying our understanding of racial capitalism in the context of this temporal space we call…right now…with Robin D.G. Kelley.   Robin D. G. Kelley is Distinguished Professor of History and Black Studies &amp; Gary B. Nash Endowed Chair in U.S. History at UCLA, and current Chair of the Department of African American Studies.  He is author of a number of books, which include Africa Speaks, America Answers: Modern Jazz in Revolutionary Times; Hammer and Hoe: Alabama Communists During the Great Depression; Thelonious Monk: The Life and Times of an American Original; Race Rebels: Culture, Politics, and the Black Working Class;   His latest book project is tentatively titled, The Education of Ms. Grace Halsell: An Intimate History of the American Century.   Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy!  Image: Johana Londono]]></itunes:summary><itunes:duration>3709</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/f57ba7167be049850b20110762bfdc37.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>organic nature of Africana sociopolitical thought w/ Tom Porter [&amp; Amiri Baraka]</title><link>https://www.spreaker.com/episode/organic-nature-of-africana-sociopolitical-thought-w-tom-porter-amiri-baraka--57536665</link><description><![CDATA[Program originally produced and aired: 2016  In his poem “Countries want independence, nations want liberation, and the people, the people want revolution”, Amiri Baraka writes:   “Revolutionary Unity gained only thru struggle long sought for must be fought for Revolutionary Unity a fiery beacon in a world made perpetual night by imperialism The basis of struggle Unity Revolutionary Unity Unity gained thru struggle The basis of the party yet to be built in a land of "instant everythings" (Oct, 1979)  On today's programs, we will hear Critical Reflections on the Organic Nature of Africana Sociopolitical Thought and Cultural Resistance: Contributions from Amiri Baraka w/ Tom Porter.   This program is a mix of poetry, music, and various interviews with and on Amiri Baraka that focus on exploring the organic nature of and practical application of forms of resistance.    The underlining premise of exploration is centered upon asking the simple question: How can culture be used as a platform for critiquing and creating a world beyond struggle?  This organic process of thinking and doing is central to Africana sociopolitical thought that informs its resistance.  The cornerstone of critical consciousness formation.    The program ends with a conversation I had with Tom Porter, who represents the Black Radical Tradition in all of its manifestations. A close friend of Amiri Baraka, Professor Porter is still, today, an important activist intellectual who has contributed his life to fighting for a world beyond struggle. A veteran activist, educator, radio host and jazz critic, Tom Porter has run for political office in Ohio, served as Director of Antioch Graduate program, and runs a jazz music promotion organization.   Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program!  Music and Other things: 1.J Dilla—African Rhythms  2.Outkast—Wailin  3.Snippet of the introduction of Leroi Jones by Maulana Karenga at UCLA, April 5 1967 4.Amiri Baraka—Against Bourgeois Art  5.Vallis Alps—Young - Interview  6.Hugh Maskela—If There’s Anybody Out There  7.The Roots ft. Amiri Baraka—Something in the Way of Things]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/359957456</guid><pubDate>Thu, 23 Nov 2017 17:42:30 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536665/359957456_africaworldnowproject_organic_nature_of_africana_sociopolitical_thght_w_amiri_baraka_tom_porter.mp3" length="58368902" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Program originally produced and aired: 2016  In his poem “Countries want independence, nations want liberation, and the people, the people want revolution”, Amiri Baraka writes:   “Revolutionary Unity gained only thru struggle long sought for must be...</itunes:subtitle><itunes:summary><![CDATA[Program originally produced and aired: 2016  In his poem “Countries want independence, nations want liberation, and the people, the people want revolution”, Amiri Baraka writes:   “Revolutionary Unity gained only thru struggle long sought for must be fought for Revolutionary Unity a fiery beacon in a world made perpetual night by imperialism The basis of struggle Unity Revolutionary Unity Unity gained thru struggle The basis of the party yet to be built in a land of "instant everythings" (Oct, 1979)  On today's programs, we will hear Critical Reflections on the Organic Nature of Africana Sociopolitical Thought and Cultural Resistance: Contributions from Amiri Baraka w/ Tom Porter.   This program is a mix of poetry, music, and various interviews with and on Amiri Baraka that focus on exploring the organic nature of and practical application of forms of resistance.    The underlining premise of exploration is centered upon asking the simple question: How can culture be used as a platform for critiquing and creating a world beyond struggle?  This organic process of thinking and doing is central to Africana sociopolitical thought that informs its resistance.  The cornerstone of critical consciousness formation.    The program ends with a conversation I had with Tom Porter, who represents the Black Radical Tradition in all of its manifestations. A close friend of Amiri Baraka, Professor Porter is still, today, an important activist intellectual who has contributed his life to fighting for a world beyond struggle. A veteran activist, educator, radio host and jazz critic, Tom Porter has run for political office in Ohio, served as Director of Antioch Graduate program, and runs a jazz music promotion organization.   Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program!  Music and Other things: 1.J Dilla—African Rhythms  2.Outkast—Wailin  3.Snippet of the introduction of Leroi Jones by Maulana Karenga at UCLA, April 5 1967 4.Amiri Baraka—Against Bourgeois Art  5.Vallis Alps—Young - Interview  6.Hugh Maskela—If There’s Anybody Out There  7.The Roots ft. Amiri Baraka—Something in the Way of Things]]></itunes:summary><itunes:duration>3648</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/9e8dafa78aaede93d30eb1de66453214.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Pt. 2 - Conversation With Fred Moten &amp; Race Class and Social Movements</title><link>https://www.spreaker.com/episode/pt-2-conversation-with-fred-moten-race-class-and-social-movements--57536667</link><description><![CDATA[In this episode.... we can listen to Pt. 2 of the conversation I had with Fred Moten where we explore the ideas set forth by radical thinkers ranging from anti-colonialist such as Sylvia Wynter and Aimé Césaire to scholar-activists such as W. E. B. Du Bois and Amiri Baraka. You can catch Pt. 1 of our conversation on our SoundCloud archive.   Professor Fred Moten is currently Professor of English at the University of California, Riverside, where he teaches courses and conducts research in black studies, performance studies, poetics and literary theory. He is author of  number of books including, but not limited to In the Break: The Aesthetics of the Black Radical Tradition; B. Jenkins; The Feel Trio, A Poetics of the Undercommons; consent not to be a single being; and co-author, with Stefano Harney, of The Undercommons: Fugitive Planning and Black Study.  We then shift our mental energy a bit…  In a January 2017 article in the Boston Review, Robin D. G. Kelley asks: So what did Robinson mean by “racial capitalism”?   Professor Kelley answers this question, by arguing that: Cedric Robinson, building on the work of another forgotten black radical intellectual, sociologist Oliver Cox, challenged the Marxist idea that capitalism was a revolutionary negation of feudalism. Instead capitalism emerged within the European feudal order and flowered in the cultural soil of a Western civilization already thoroughly infused with racialism. Capitalism and racism, in other words, did not break from the old order but rather evolved from it to produce a modern world system of “racial capitalism” dependent on slavery, violence, imperialism, and genocide. Capitalism was “racial” not because of some conspiracy to divide workers or justify slavery and dispossession, but because racialism had already permeated Western feudal society. The first European proletarians were racial subjects (Irish, Jews, Roma or Gypsies, Slavs, etc.) and they were victims of dispossession, colonialism, and slavery within Europe.   Cedric Robinson goes on to suggest that racialization within Europe was very much a colonial process involving invasion, settlement, expropriation, and racial hierarchy. Insisting that modern European nationalism was completely bound up with racialist myths… "  What we will hear next, Professor Kelley reflect on race, class, and movements using Black Marxism: The Making of the Black Radical Tradition (Cedric Robinson) in the wake of the emergence of the Movement for Black Lives.   Dr. Robin D. G. Kelley is Distinguished Professor of History and Black Studies &amp; Gary B. Nash Endowed Chair in U.S. History at UCLA, and current Chair of the Department of African American Studies. His work explores the history of social movements in the U.S., the African Diaspora, and Africa; black intellectuals; music; colonialism/imperialism; organized labor; constructions of race; Marxism, nationalism, among other things.  He is author of a number of books, which include, but not limited to, Africa Speaks, America Answers: Modern Jazz in Revolutionary Times; Hammer and Hoe: Alabama Communists During the Great Depression; Race Rebels: Culture, Politics, and the Black Working Class; and Freedom Dreams: The Black Radical Imagination  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.   Music: J Dilla-African Rhythms Amiri Baraka-Why's/Wise De La Soul-Stakes is High John Coltrane-Kulu S Mama Robert Glasper-Somebody Else ft. Emeli Sandé]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/333209359</guid><pubDate>Fri, 14 Jul 2017 18:38:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536667/333209359_africaworldnowproject_pt_2_conversation_with_fred_mote_race_class_and_social_movements.mp3" length="58730437" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>In this episode.... we can listen to Pt. 2 of the conversation I had with Fred Moten where we explore the ideas set forth by radical thinkers ranging from anti-colonialist such as Sylvia Wynter and Aimé Césaire to scholar-activists such as W. E. B. Du...</itunes:subtitle><itunes:summary><![CDATA[In this episode.... we can listen to Pt. 2 of the conversation I had with Fred Moten where we explore the ideas set forth by radical thinkers ranging from anti-colonialist such as Sylvia Wynter and Aimé Césaire to scholar-activists such as W. E. B. Du Bois and Amiri Baraka. You can catch Pt. 1 of our conversation on our SoundCloud archive.   Professor Fred Moten is currently Professor of English at the University of California, Riverside, where he teaches courses and conducts research in black studies, performance studies, poetics and literary theory. He is author of  number of books including, but not limited to In the Break: The Aesthetics of the Black Radical Tradition; B. Jenkins; The Feel Trio, A Poetics of the Undercommons; consent not to be a single being; and co-author, with Stefano Harney, of The Undercommons: Fugitive Planning and Black Study.  We then shift our mental energy a bit…  In a January 2017 article in the Boston Review, Robin D. G. Kelley asks: So what did Robinson mean by “racial capitalism”?   Professor Kelley answers this question, by arguing that: Cedric Robinson, building on the work of another forgotten black radical intellectual, sociologist Oliver Cox, challenged the Marxist idea that capitalism was a revolutionary negation of feudalism. Instead capitalism emerged within the European feudal order and flowered in the cultural soil of a Western civilization already thoroughly infused with racialism. Capitalism and racism, in other words, did not break from the old order but rather evolved from it to produce a modern world system of “racial capitalism” dependent on slavery, violence, imperialism, and genocide. Capitalism was “racial” not because of some conspiracy to divide workers or justify slavery and dispossession, but because racialism had already permeated Western feudal society. The first European proletarians were racial subjects (Irish, Jews, Roma or Gypsies, Slavs, etc.) and they were victims of dispossession, colonialism, and slavery within Europe.   Cedric Robinson goes on to suggest that racialization within Europe was very much a colonial process involving invasion, settlement, expropriation, and racial hierarchy. Insisting that modern European nationalism was completely bound up with racialist myths… "  What we will hear next, Professor Kelley reflect on race, class, and movements using Black Marxism: The Making of the Black Radical Tradition (Cedric Robinson) in the wake of the emergence of the Movement for Black Lives.   Dr. Robin D. G. Kelley is Distinguished Professor of History and Black Studies &amp; Gary B. Nash Endowed Chair in U.S. History at UCLA, and current Chair of the Department of African American Studies. His work explores the history of social movements in the U.S., the African Diaspora, and Africa; black intellectuals; music; colonialism/imperialism; organized labor; constructions of race; Marxism, nationalism, among other things.  He is author of a number of books, which include, but not limited to, Africa Speaks, America Answers: Modern Jazz in Revolutionary Times; Hammer and Hoe: Alabama Communists During the Great Depression; Race Rebels: Culture, Politics, and the Black Working Class; and Freedom Dreams: The Black Radical Imagination  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.   Music: J Dilla-African Rhythms Amiri Baraka-Why's/Wise De La Soul-Stakes is High John Coltrane-Kulu S Mama Robert Glasper-Somebody Else ft. Emeli Sandé]]></itunes:summary><itunes:duration>3671</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/e89f07548fe1f866f99cf0e3f4fffc03.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>Fred Moten, the Undercommons &amp; 21st Century Resistance</title><link>https://www.spreaker.com/episode/fred-moten-the-undercommons-21st-century-resistance--57536653</link><description><![CDATA[Black radicalism [consequently] cannot be understood within the particular context of its genesis. It is not a variant of Western radicalism whose proponents happen to be Black. Rather, it is a specifically African response to an oppression emergent from the immediate determinants of European development in the modern era and framed by orders of human exploitation woven into the interstices of European social life from the inception of Western civilization. . .Cedric Robinson, Black Marxism (79)  How do we map the Black Radical tradition? How can we understand its praxis? If we are to truly to refashion the world…to make it better…to remake its institutions…to address its systemic inequities. Find justice. Seek peace. What language can we use to transmit it once we are able “see” it? What are the concepts that it will produce that will allow us to see the world differently? How can we codify the thoughts and practices in an effort to create a new vision of the world while simultaneously resisting the present?   What questions do we need to ask that begins to provide insight, and foresight to muddle through the Man vs. Human conflict explored in the work of Sylvia Wynter.   Aimé Césaire argues that we cannot look to Western notions of “man”, as this man has been forged out of an arrested understanding of humanity. A narrow conception which consistently depends on the systematic degradation of non-European men and women. He writes in Discourse on Colonialism: “At the very time when it most often mouths the word, the West has never been further from being able to live a true humanism—a humanism made to the measure of the world” (73).       More than this…Where do we look?  Fred Moten and Stefano Harney suggest that we pay attention closer attention to the undercommons. It is the space in between space that we should look to study blackness.   According to Jack Halberstam in Chapter 0 of The Undercommons: Fugitive Planning and Black Study:  “If you want to know what the undercommons wants, what Moten and Harney want, what black people, indigenous peoples, queers and poor people want, what we (the “we” who cohabit in the space of the undercommons) want, it is this – we cannot be satisfied with the recognition and acknowledgement generated by the very system that denies a) that anything was ever broken and b) that we deserved to be the broken part; so we refuse to ask for recognition and instead we want to take apart, dismantle, tear down the structure that, right now, limits our ability to find each other, to see beyond it and to access the places that we know lie outside its walls” (6).   In this episode, we present a recent conversation I had with Professor Fred Moten where we explore the ideas set forth by radical thinkers ranging from anti-colonialist such as Sylvia Wynter and Aimé Césaire to scholar-activists such as W. E. B. Du Bois and Amiri Baraka.   Professor Fred Moten is currently Professor of English at the University of California, Riverside, where he teaches courses and conducts research in black studies, performance studies, poetics and literary theory. He is author of In the Break: The Aesthetics of the Black Radical Tradition (University of Minnesota Press, 2003); Hughson’s Tavern (Leon Works, 2009); B. Jenkins (Duke University Press, 2010). Moten is also co-author, with Stefano Harney, of The Undercommons: Fugitive Planning and Black Study.  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.  Music: J Dilla--African Rhythms Tribe Called Quest--Vibes and Stuff A Tribe Called Red--The Virus Feat. Saul Williams &amp; Chippewa Travellers  De La Soul--Drawn ft Little Dragon]]></description><guid isPermaLink="false">tag:soundcloud,2010:tracks/332113260</guid><pubDate>Fri, 07 Jul 2017 16:13:29 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57536653/332113260_africaworldnowproject_fred_moten_the_undercommons_21st_century_resistance.mp3" length="57778744" type="audio/mpeg"/><itunes:author>AfricaWorldNow Project</itunes:author><itunes:subtitle>Black radicalism [consequently] cannot be understood within the particular context of its genesis. It is not a variant of Western radicalism whose proponents happen to be Black. Rather, it is a specifically African response to an oppression emergent...</itunes:subtitle><itunes:summary><![CDATA[Black radicalism [consequently] cannot be understood within the particular context of its genesis. It is not a variant of Western radicalism whose proponents happen to be Black. Rather, it is a specifically African response to an oppression emergent from the immediate determinants of European development in the modern era and framed by orders of human exploitation woven into the interstices of European social life from the inception of Western civilization. . .Cedric Robinson, Black Marxism (79)  How do we map the Black Radical tradition? How can we understand its praxis? If we are to truly to refashion the world…to make it better…to remake its institutions…to address its systemic inequities. Find justice. Seek peace. What language can we use to transmit it once we are able “see” it? What are the concepts that it will produce that will allow us to see the world differently? How can we codify the thoughts and practices in an effort to create a new vision of the world while simultaneously resisting the present?   What questions do we need to ask that begins to provide insight, and foresight to muddle through the Man vs. Human conflict explored in the work of Sylvia Wynter.   Aimé Césaire argues that we cannot look to Western notions of “man”, as this man has been forged out of an arrested understanding of humanity. A narrow conception which consistently depends on the systematic degradation of non-European men and women. He writes in Discourse on Colonialism: “At the very time when it most often mouths the word, the West has never been further from being able to live a true humanism—a humanism made to the measure of the world” (73).       More than this…Where do we look?  Fred Moten and Stefano Harney suggest that we pay attention closer attention to the undercommons. It is the space in between space that we should look to study blackness.   According to Jack Halberstam in Chapter 0 of The Undercommons: Fugitive Planning and Black Study:  “If you want to know what the undercommons wants, what Moten and Harney want, what black people, indigenous peoples, queers and poor people want, what we (the “we” who cohabit in the space of the undercommons) want, it is this – we cannot be satisfied with the recognition and acknowledgement generated by the very system that denies a) that anything was ever broken and b) that we deserved to be the broken part; so we refuse to ask for recognition and instead we want to take apart, dismantle, tear down the structure that, right now, limits our ability to find each other, to see beyond it and to access the places that we know lie outside its walls” (6).   In this episode, we present a recent conversation I had with Professor Fred Moten where we explore the ideas set forth by radical thinkers ranging from anti-colonialist such as Sylvia Wynter and Aimé Césaire to scholar-activists such as W. E. B. Du Bois and Amiri Baraka.   Professor Fred Moten is currently Professor of English at the University of California, Riverside, where he teaches courses and conducts research in black studies, performance studies, poetics and literary theory. He is author of In the Break: The Aesthetics of the Black Radical Tradition (University of Minnesota Press, 2003); Hughson’s Tavern (Leon Works, 2009); B. Jenkins (Duke University Press, 2010). Moten is also co-author, with Stefano Harney, of The Undercommons: Fugitive Planning and Black Study.  Our show was produced today in solidarity with the native, indigenous, and Afro-descended communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana; and other places who are fighting for the protection of our land for the benefit of all people.   Enjoy the program.  Music: J Dilla--African Rhythms Tribe Called Quest--Vibes and Stuff A Tribe Called Red--The Virus Feat. Saul Williams &amp; Chippewa Travellers  De La Soul--Drawn ft Little Dragon]]></itunes:summary><itunes:duration>3612</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/b83e50b2a339d63a439fd5633c630754.jpg"/><itunes:episodeType>full</itunes:episodeType></item></channel></rss>
