Tuesday, September 25, 2012

'Who killed Chauncey Bailey?


This interview with journalist Thomas Peele is a continuation of the Monkey Mind Medias version of who killed journalist Chauncey Bailey. It should be understood that we in the North American African community do not buy his version that the Black Muslim Bakery young men were solely responsible for his murder. Oakland Police Department involvement and mismanagement of the homicide investigation is crystal clear. In fact, an OPD officer, Longmire, was the chief mentor of the young men. If I mentor you and you commit three murders under my watch, there would be more than grounds of suspicion about my role in a conspiracy.
--MarvinX

Insighters & Scholars’ Circle – Sept. 23rd, 2012
admin
Chauncey Bailey was the first journalist killed in the US doing his job since the 1970′s. We’ll look at the reasons behind his assassination. Thomas Peele is the author of Killing the Messenger: A Story of Radical Faith, Racist Backlash and the Assassination of a Journalist. [ Dur: 24 mins. ]







C






What is Culture - Marimba Ani

Open Letter to the North American Africans of Houston's Third Ward


From the Desk of Marvin X

September 24, 2012


Open Letter to the North American Africans of Houston’s Third Ward


Dear Brothers and Sisters, it is with great joy, deep affection yet a heavy heart that I depart from you this morning. The last two weeks that I have shared with you has been most enlightening and enjoyable.

It has renewed my faith in the notion of a Black Nation, or what we used to call Nation Time! Swimming in your sea of Blackness has been an awesome experience, especially not having to apologize for or even afraid to say the word Black, an almost punishable offense where I come from, the so-called multi-cultural land of the San Francisco/Oakland Bay Area, where, as Paradise says in his classic poem, they like everything about us but us, and where we were once in great numbers but our population has been in decline the last few decades, especially do to gentrification.

Of course  gentrification or neo-colonization is a global affair, and it is certainly happening in Houston’s Third Ward, for now you can still enjoy the power of North American African culture in an essentially free space.

I want to especially thank my precious daughter Nefertiti for arranging my tour of Third Ward. She is indeed a special child, conceived, as she noted not long ago, while her parents were in flight from American imperialism, i.e., she was conceived during my second self imposed exile for refusing to fight in Vietnam. Her mother and I had sought refuge in Mexico City and later Belize, then British Honduras.

Nefertiti has been on her own journey toward self-realization. I have never tried imposing my ideology or spiritual beliefs on her or any of my children. But today she expresses many of my ideas in her words and deeds. I can see clearly that she is highly respected by the Third Ward community. If not, I would not have been able to express myself at the many venues she arranged for me. 

Although the purpose of my national book tour is to promote the Wisdom of Plato Negro, parables/fables, the interest of you brothers and sisters was clearly in another book of mine  How to Recover from the Addiction to White Supremacy.

Khepera Books and the Secret Word Café have indicated they shall form study groups based on the book. As we know, a person may have one mission but God has another. Indeed as I was departing the airport, I tipped the Red Cap cash and an autographed copy of How to Recover from the Addiction to White Supremacy. The brother said, “I have seen a lot of white supremacy during my forty years in Houston."

I want to especially thank the following persons and institutions that allowed me time and space to speak:

Deloyd Parker, SHAPE Community Center, especially the Elders Institute of Wisdom.
Dr. James Conyers, Chair, Africana Studies, University of Houston
Dr. Malachi Crawford, Professor of Africana Studies, University of Houston,
Professor Eric Rhodes, MBA, ESq., Department of Business, Texas Southern University
Zin, KPFT Radio
Minister Robert Muhammad, KPFT Radio
Annelle, KPFT Radio
Nefertari, Secret Word Café
Khepera, Khepera Bookstore
Third World Imports
Michael Demaris, Security Services
Brother Kofi, United Black Front
Brother Omowali, SPICE

As-Salaam-Alaikum,
Marvin X
Gullahland, South Carolina

Saturday, September 22, 2012

Remembering Dr. Walter Rodney



Remembering Walter Rodney 40 Years After How Europe Underdeveloped Africa

VIDEO: http://www.blackeducator.org/africathennow.htm
(SCROLL DOWN PASS THE AFRICA MAP)

Walter Rodney, the Prophet of Self Emancipation
Horace Campbell

* Horace Campbell is chair of the Walter Rodney Commemoration Committee (http://www.rodney25.org/
Contact core@rodney25.org to find out more about planned events.


Guyanese activist and academic Walter Rodney, the author of 'How Europe Underdeveloped Africa' was not just a Guyanese figure. He was known worldwide, especially in Africa, where he enjoyed great popularity for his solidarity with the struggles of the working people. This year marks 25 years since his assassination and efforts are underway to commemorate the life of a man who became known as the 'prophet of self emancipation'.

  The year 2005 marks twenty-five years since Walter Rodney was assassinated in  Georgetown, Guyana. Walter Rodney was a tireless champion of the rights of working peoples everywhere and in his short life of thirty eight years he made his mark as one of the pre eminent thinkers of the 20th century.

  When one reads his monograph, 'World War II and the Tanzanian Economy', (published by Cornell University, African Studies and Research Centre) one can get a sense of the kind of conditions into which Walter Rodney entered this world. This reflection on the war was also contained in a paper delivered by Walter Rodney in London on comparisons between Tanzania and Guyana under colonialism. War and the destruction of human lives by capitalism were constantly on the mind of Walter Rodney.

  Secondary Education in Guyana

  Walter Rodney was brought into this world in the midst of war, conceived by Guyanese working class activists who were very much part of the anti colonial struggles of the society. Rodney was born on March 23, 1942 in Bent Street, Georgetown, where he grew up and spent his childhood. After attending primary school, he won an open exhibition scholarship to Queen's College, then one of the elite schools in the colony. Rodney grew up in a time of ferment in Guyana and he paid close attention to what was happening in his society while excelling in every area of life that he participated in. He was involved as a school cadet, as a debater, as a member of the sports team and was known to be a very good bridge and chess player. Rodney came to adulthood when the questions of the centrality of the working people in the future of the country were being debated (with words and with imperial intervention). Both of his parents were active in the Peoples Progressive Party (PPP) led by Cheddi Jagan and were outspoken in their opposition to racism, colonialism and imperialism. Walter Rodney often attended political meetings with his mother and went around distributing anti-colonial literature himself.

  Walter distinguished himself in high school and in 1960 won another open scholarship, this time to the University of the West Indies (UWI) campus at Mona, Jamaica. In Jamaica, he was an active supporter of Caribbean Unity and he traveled extensively in Jamaica supporting the West Indian Federation during the referendum of 1961. Three years later, he obtained a degree in history with First Class (top) Honors.

  While as an undergraduate he was outspoken in the defense of the poor and his activities were monitored by the Jamaican police, who were afraid of the strident defense of the rights of ordinary people. As an undergraduate, he was already writing and contributing to scholarly journals on the issues of slavery and capitalism. In one particular essay entitled, "The Slave," Walter brought out not only the humanity of the enslaved African, but the capacity to organize and rebel under the most brutal conditions.

  Walter Rodney in London

  In 1963, he received yet another scholarship, to study African History at the School of Oriental and African Studies at the University of London. At that period, the questions of decolonization in all parts of the world were being debated. The legacies of the post war agitation by Africans who were involved in the West African Students Union (WASU) had inspired a spirit of cooperation beyond national boundaries. In London he deepened his understanding of Pan Africanism and was in contact with students from Africa and the Caribbean. C. L. R. James provided the bridge between these communities. James had been a member of the International African Service Bureau (IASB) and had cooperated with George Padmore, W.E. B Dubois, Jomo Kenyatta and Kwame Nkrumah in placing the decolonization question squarely before the British political leaders and peoples. Walter was a member of the group of Caribbean workers and students who studied and debated with C.L. R. James. These study sessions included the cream of the anti colonial youth who were being trained in Europe at that time.

  In 1966, at the age of 24, Rodney received his PhD. His doctoral thesis was published in 1970 as 'A History of the Upper Guinea Coast, 1545-1800'. Because of the scholarly breakthroughs in this study, Rodney's work was published in the most distinguished Journals of African History and he made a name for himself as a pre - eminent African historian. It was while in London when he married Patricia.

  Rodney and Tanzania

  His first job in academia was an appointment as lecturer in history at the University of Dar es Salaam, in Tanzania, East Africa. At that time, Tanzania was the Headquarters of the OAU Liberation Committee. In 1964 the Zanzibar revolution had radicalized the politics of East Africa and in 1967 the Tanzanian government launched the Arusha Declaration. Che Guevara had also traveled through Tanzania on his way to fight in the Congo.

  Returned to Jamaica

  In 1968, he returned to Jamaica to lecture at Mona campus, his old university. Rodney's second coming to Jamaica coincided with the rise of mass political activity on the island, activity in which he became deeply involved. He worked closely with poor people and "grounded" with Rastafarians in Kingston and other parts of the country. He was constantly under surveillance by the police but was not intimidated. The scholarly work of Rodney increased while he was publishing for journals, but he found time for working with the ordinary people. In this regard, Walter was the quintessential organic intellectual.

  Rodney was very popular with the Jamaican masses, but his activism was frowned upon by the middle classes who felt that he was wasting his time with the Rastafari. At that time, the Rastafari were considered "outcasts" and "criminals." The influence of Walter Rodney on the lyrics of Bob Marley can be seen from reading 'Groundings' and listening to the Album 'Survival' by Bob Marley. (See Walter Rodney, 'Groundings With My Brothers') In seeking to respect the culture of the people, Rodney participated in numerous sessions teaching the history of Africa in poor communities. For this, he provoked the wrath of the Jamaican government, which claimed that he was a threat 
to national security.

  The year 1968 was historic in the uprisings all over the world. Walter Rodney attended the Black Writers Conference in Montreal in October 1968. On his return to Jamaica, the government banned Rodney from Jamaica. The JLP government sent him back to Canada on the same plane on which he had arrived. The ban resulted in major uprisings in Kingston. This was a demonstration of the love that the people had 
for him.

  Students marched on government offices and ordinary people in Kingston, angry at the expulsion of the beloved "Brother Wally," joined the demonstration, which eventually turned into a popular uprising. The event, which became known as the "Rodney affair," resounded throughout the Caribbean. Some of the public presentations Rodney gave in Jamaica were published in a small book, 'The Groundings with My Brothers'.

  After his expulsion from Jamaica, Rodney spent time in Toronto, Canada and in this period traveled to Cuba. In early 1969 he returned to Tanzania, where he resumed teaching at the University of Dar es Salaam. At this time, The University of Dar es Salaam was a magnet for all of those in Africa thinking through the issues of liberation and freedom. These ideas were debated at the University of Dar es Salaam. It was in this intellectual milieu when he published his best-known work, 'How Europe Underdeveloped Africa'. This book broke with the Eurocentric conceptions of African history and immediately the book became one of the most widely-read and influential books on Africa and the third world in general.

  In addition to his scholarly pursuits, Rodney was deeply involved in working with those dedicated to freedom and emancipation. He gave classes to the Workers at the Urafiki Textile Mill near the University and traveled on weekends to communal villages. Tanzania was then undergoing a revolutionary experiment, and it also served as the headquarters for many liberation movements from various parts of Africa. Rodney, who considered study and struggle inseparable, was involved in all of these activities.

  He was central to the development of an intellectual tradition that became known as the Dar es Salaam School. His numerous writings on the subjects of socialism, imperialism, working class struggles and Pan Africanism and slavery contributed to a body of knowledge that came to be known as the Dar es Salaam School of Thought. Issa Shivji, Mahmood Mamdani, Claude Ake, Archie Mafeje, Yash Tandon, John Saul, Dan Nabudere, O Nnoli, Clive Thomas and countless others participated in the debates on transformation and liberation in the University. He traveled extensively throughout East Africa and was one of the founders of the History Teachers Workshop of Tanzania. This workshop assigned themselves the task of rewriting the text books for high school students in Tanzania. One of the results of these debates was the effort of the World Bank and western donors to prop up a conservative brand of economic theory in the University. By the end of the eighties, World Bank thinkers and consultants were blaming Walter Rodney for the radical thinking in the University of Dar Es Salaam.

  Return to the Caribbean.

  Walter was a teacher, a political activist, a father and husband. Two of his children, Kanini and Asha were born in Tanzania. His son, Shaka Rodney was born in Jamaica in 1968.

  Walter always wanted to return to the Caribbean and he wanted his children to know Guyana. Hence in 1974 he moved with his family back. Initially, he was appointed as Professor of History at the University of Guyana. The government of Guyana, however, canceled the appointment. Because of his independence and clarity of ideas, the government thought that he would leave. Out of paid work, he refused to leave the country. Instead, over the next six years he threw himself into independent research and political organization. He increased his work as an international scholar, teaching and researching on a full time basis. Many did not understand how he could work full time as an activist in the Working Peoples Alliance (WPA) and remain committed as a serious scholar.

  Walter threw himself into the study of the Guyanese working people and brought out a study of Guyanese plantations in the 19th century. He was involved in a three volume study of the Guyanese working people but before it was complete, he was assassinated on June 13, 1980. After his assassination, the first volume, 'A History of the Guyanese Working People', 1881-1905 was published by John Hopkins University Press. This book provided the historical foundations for the political movement he played a central role in founding and leading until his death, the Working People's Alliance (WPA). More than anything else, the WPA was committed to the politics of reconciliation among all racial groups in Guyana, beginning with the working people.

  The dominant theme in Rodney's life and work, intellectual and political, is a deep and abiding commitment to the struggles of the working people everywhere for emancipation from all forms of oppression. It was the principle for which he lived, and the principle for which he died. His last major project was the writing of books for children. It was his view that only when children learnt proper history and respect for others that the struggles against racial insecurity could be overcome. Two children's books were produced. His legacy remains an inspiration to lovers of justice and human dignity the world over.

  Walter Rodney was assassinated on June 13, 1980. He had traveled one month earlier to Zimbabwe in Southern Africa to celebrate the independence of Zimbabwe. He had been under house arrest and the political leadership panicked when they learnt that he had met the Prime Minister and leaders of the Zimbabwean struggle.

  From 1979 Rodney was under constant surveillance and close colleagues of Rodney were killed in 1979 (Ohene Kahama) and in 1980 (Edward Dublin). Finally, they killed him on June 13; murdered by a bomb concealed in a walkie-talkie. The man who handed the Walkie Talkie to Walter was whisked out of Guyana and protected by international imperialism until he expired nearly twenty years later.

  His death shocked Guyanese of all racial groups, women, men, and youth. He had dedicated the latter part of his life to bridging the divisions between the people of Guyana only to end up paying with his life. Rodney was not just a Guyanese figure. He was also known worldwide, especially in the Caribbean and Africa, where he enjoyed great popularity for his solidarity with the struggles of the working people. It was for this reason Eusi Kwayana termed him as the 'prophet of self emancipation'.


VIDEO: http://www.blackeducator.org/africathennow.htm
(SCROLL DOWN PASS THE AFRICA MAP)

Marvin X Drama at Houston's Secret Word Cafe

Houston's Secret Word Cafe was the scene of a conversation between host Nefartari and peripatetic poet/philosopher Marvin X, aka Plato Negro. Librarian emeritus at Texas Southern University, Nefartari had marked up her copy of The Wisdom of Plato Negro, but one of her friends stole her book.  This happens on a regular basis with the writings of Marvin X, in fact, he warns purchaser's to be aware, your friends will steal your book.

Before the dialogue began, Marvin gave Nefertari another copy so she could get her notes together for their conversation. She began the conversation by admitting she had only read a couple of parables and one parable made her mad enough to feel like going into the streets to make revolution. Another had a more calming effect.

Marvin admitted some of his writings provoke people into social action and that is his objective, to inspire and motivate people. He noted though that some people get so fired up they cannot take too much of his writings in one setting. Nefertari noted that she usually reads books the size of The Wisdom of Plato Negro in one evening, 195 pages. But not his book. She didn't get pass the preface, introduction, and two parables.

The poet replied an ex-Special Forces Marine who loves his writings said he can only read Marvin X twenty minutes at a time, then he must put his books down because he becomes angry and wants to kill. This Special Forces veteran said that he had done things in countries around the world in the name of America that would inspire people to commit violent acts against the United States similar to 9/11 on a regular basis. He told Marvin of dropping into countries and getting orders from Men in Black to kill everything in a village, inject the animals with poisons then repeat the action in other countries and villages.

As Nefertari noted, some of his writings have a calming effect. Marvin agreed and told how his book Beyond Religion, toward Spirituality calmed a reader who said whenever he was angry he would read Beyond Religion. Marvin said it wasn't the content that calmed the reader but the tone in the deep level of the book, i.e., he wrote the book while living in the mountains during five years of solitude, so he was in a calm state of mind while writing it, a book many consider his best. Mumia Abu Jamal called it an encyclopedia of knowledge. "Marvin X is a griot is there ever was one."

She asked about his post-modern message in The Wisdom of Plato Negro. Well, he said, all of my writings are part of one book, my life and times, so Wisdom of Plato Negro is similar to Beyond Religion in that people will be in a state of consciousness to either accept it or reject it. The reaction to Beyond Religion was twofold: when people saw the title they either already agreed with the concept or they refused the book outright because they did not want to be taken out of their comfort zone of religiosity. They were not ready for the new era or age of high spiritual consciousness that is upon us.

Nefertari said Wisdom of Plato Negro should be required reading for all students, though she agreed with Marvin that one cannot read or perhaps understand  the book if they are ignorant of world events.

She asked if we are in the era of spiritual consciousness, how can we prepare for the new times?

First we must detox and recover from white supremacy mythology, the mythology of domination, greed and lust, the mythology of religiosity or theological dogmatism. We must deconstruction and discord notions that we are chattle property in our relationships, for we are divine beings in human form, thus we cannot be slaves or the personal property of anyone. Throw out such notions of I got papers on you so your pussy or your dick belongs to your mate. Your pussy or dick belongs to you, not your mate!
The prisons and jails are full of men and women who thought they owned their mates sexual organs and thus they committed murder because they felt violated, or they committed crimes to pay their pussy and/or dick bills.

We cannot and shall not enter the era of divine consciousness with such reactionary notions based on religious mythology or patriarchal socialization.

Nefertari tried to say Christians were guilty of this but Marvin would have none of it. He said Christians are not the only ones guilty of reactionary theological notions: all the religions are guilty, whether Muslim, Hindu, Buddhist, African traditional, Rasta, Communist. They all desire to keep women in the box and men as well. It is a form of social control and male privilege that must be discarded in the new era.
--continued--

P.S. After the conversation ended, outside the Secret Word Cafe the street was suddenly filled with Houston police cars. The police were trying to deal with a domestic dispute.

Marvin X and Nefertari with some of those who attended his conversation with Nefertari:
back row: James Rhodes, MX's grandson, Nefertiti, his daughter, Amalia, Monique and
Brother Muhammad.
photo Michael Demaris

Friday, September 21, 2012

Can I Escape the Prison of Myself?

Can I escape the prison of myself
how did I get in this skin of wretchedness
without end
I cannot fly as I desire
I flounder on the ground
like a wounded dog
what price glory for my god self
joy and pain
without end
it marks the brain
so much joy
so much sadness
there is no escape
alter the mind
drown in sex
does not suffice
as Nathan said
to satisfy the angst
shattered cultural strivings
to live to die
what does either matter
if the revolution comes or not
the living masses shall endure
survive somehow
through it all
they shall survive
they may run
cross many borders
children in hand
plastic bags of clothing
children's toys
teddy bear of joy
fleeing to some camp in the desert
far away from home
home
an illusion
no real peace
no life
no love
only the ritual of the stunted man and woman
children deprived of true love
freedom apart from slavery politics
dreaded secret police on every corner
listening to cell phones
reading mail
following you down the street
coming into the rest room when you piss
what life is this
no jobs
only beer hall brawls
stress
Friday prayers a small release
at least on Friday the stunted man stands tall
deep in belief faith
suddenly walking across the road to the path beyond fear
fear of death
yes, the only fear worth overcoming
only then can we live
transcend the tanks, planes, destruction of homes, mosques
tombs of holy men
scholars and warriors
sufi dancers
who whirled through the ages with truths beyond all religions
who danced around the poles and then without poles to execute truth
beyond the simple idea of life in the box
the life of fools
caught in religiosity
tradition
myth and ritual of no advancement.

We arrive at the precipice with bags in hand
crossing over with nothing but hope for a better day
with hope we need nothing
just leap across the border with patience and faith.
Time is the monster god
time shall out live the demons in our midst
detractors of life itself
we cannot understand the nature of their destruction
how can humans be so cruel
this is beyond money power greed lust
there is no understanding of this madness
Why would you destroy your nation
or have you transcended nationalism into some other paradigm
we cannot understand
perhaps you know something we don't know
something superior
beyond this world of human understanding.
--Marvin X
9/21/12



Black Bird Press News & Review: Nafertari of Houston's Secret Word Cafe will hold a conversation with Marvin X

Black Bird Press News & Review: Nafertari of Houston's Secret Word Cafe will hold a conversation with Marvin X

Down to Veracruz

Down to Veracruz

...We're going down to Veracruz to lay in the sun
We're going down to Veracruz to have some fun
They got some black people there
got nappy hair
Speak that Espanol
got mucho soul
down in Veracruz
There was a black slave named Yanga
story goes round
Brother Yanga was so bad
the Spanish gave him a town
San Lorenzo de los Negros
down in Veracruz....


lyrics by Marvin X
from Woman, Man's Best Friend,
Al Kitab Sudan Press, 1973


Yanga: The Leader 
The most memorable of the Afro-Mexican groups of former slaves finding refuge in the coastal mountain range near the Gulf Coast was the one founded by Gaspar Yanga in the 1570´s.Yanga was a slave from the African nation of Gabon. Some say it was Angola. Nobody knows for sure.Many say that Yanga was from a royal family in Africa.In the safety of the high mountain country of Veracruz, Yanga´s community eventually grew to a population estimated at 500 people.Yanga´s followers got their provisions from raids on the early Spanish haciendas in the area or from the heavily laden caravans as they slowly labored through the high mountain passes along the Camino Real between Veracruz and Mexico City.
Yanga was a Fierce Fighter

National Afrikan People's Parliament


Towards a
National Afrikan People’s Parliament
People Empowered for Self-Determination’
‘Taking Responsibility, Effecting Solutions
 General (People) Assembly

 
 
Saturday, 13th October, 2012
5:00pm-9:00pm
@Queen Mother Moore School,
Clapham Methodist Church Hall,
Nelson’s Row,
London, SW4 7JR
Letter to follow soon!!!
 
Unite, Organise Now or Perish!
Rise, You Mighty People!