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Thomas Sankara Marxist revolutionary, Pan-Africanist theorist, and President of Burkina Faso from 1983 to 1987 Viewed by some as a charismatic and iconic figure of revolution he is commonly referred to as “African Che Guevara” His revolutionary programs for African self-reliance as a defiant alternative to the neo-liberal development strategies imposed by the West made him an icon to many of Africans poor Sankara remained popular with most of his country’s impoverished citizens However his policies alienated and antagonised the vested interests of an array of groups which included the small but powerful Burkinabé middle class the tribal leaders whom he stripped of the long-held traditional right to forced labour and tribute payments and the foreign financial interests in France and their ally the Ivory Coast. As a result he was overthrown and assassinated in a coup d’état led by the French-backed Blaise Compaoré on October 15, 1987 A week before his execution he declared: While revolutionaries as individuals can be murdered but you cannot kill ideas

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Pan-African Congress

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Tanzanian President Julius Nyerere convened the last Pan-African Congress June 17–19, 1974, in Dar es Salaam Commonly known as the Six PAC this was the first congress held in Africa Nyerere considered this meeting coming after national liberation had spread throughout Africa and the Caribbean as an opportunity to discuss the “means, and further, the progress, of opposition to racialism, colonialism, oppression and exploitation everywhere and placing these in “the context of a worldwide movement for human equality and national self-determination” Alluding to the new challenges presented by independence Nyerere asked those present to recognize that “an end to colonialism is not an end to the oppression of man,” and to continue working “against oppression by the leaders of those countries which have recently attained freedom whether this is directed against other black men and women or against people of different races”Speeches and debates at the Six PAC focused on race and class and the African Diaspora but the proceedings were punctuated by heated disagreements among delegates from the United States and the Caribbean. Despite the contentiousness the resolution adopted at the Six PAC reflected the efforts of delegates to envision the tasks of a new struggle and a new liberated future This resolution focused on neo-colonialism as the new threat to African diasporic independence and on the continued oppression of Africa; took up the struggle against apartheid in South Africa; class differences and exploitation in Africa; and the Palestinian liberation movement and The Six PAC held several sessions on the oppression and exploitation of women the resolution itself calling for the democratization and “transformat[ion] of gender relations on the continent and in the diaspora” Coming over a half-century after the first Pan-African Congress in Paris, and some eighty-odd years after the Chicago Conference on Africa, the Six PAC showed the imaginative daring that drew those first delegates to London in 1900 and inspired Du Bois to work so diligently on the congresses from 1919 to 1927 In its closing lines the resolution talked of the Six PAC delegates daring “to dream the same dream that has always filled the villages, ghettos, townships and slave quarters with hope, that has always animated the spirit of resistance” It resonated with the optimism of those earlier meetings, if it betrayed in a far more public way the limits of that illusive ideal to racial unity A struggle against new forms of exploration and oppression awaited the African Diaspora and the resolution concluded with a fitting echo of Du Bois 

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Pan-Africanism represents the complexities of black political and intellectual thought over two hundred years What constitutes Pan-Africanism what one might include in a Pan-African movement often changes according to whether the focus is on politics, ideology, organizations or culture Pan-Africanism actually reflects a range of political views At a basic level it is a belief that African peoples both on the African continent and in the Diaspora share not merely a common history but a common destiny This sense of interconnected pasts and futures has taken many forms especially in the creation of political institutions

Letter-Writing Campaign to Free Political Prisoner Sekou Kambui #FreeSekou

Denver Anarchist Black Cross

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Sekou Cinque T. M. Kambui (S/N William J. Turk) has requested a letter-writing campaign asserting his innocence in preparation for his upcoming parole hearing, which could be held as early as February of 2014.
Sekou maintains that he has committed no crime, and yet has been under the heel of the State since 1975, when he was accused of murdering a wealthy white oil-man and a KKK member in Alabama. He was pulled over in January of
1975 and accused of and arrested for the December ’74 murder after a 9mm pistol was found in his car. Multiple witnesses in his first trial later reported that they had been coerced into testifying against Sekou, after
which every defense witness was driven out of the state by police intimidation. No proven murder weapon has been found, and neither Sekou nor the pistol found in his car has never been linked to…

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