Liberty For Real

Afrikan people are by divine cosmological decree the humanity leading spirit ones of righteousness in their primacy as the first to emerge from the womb of creation. These magnificent people have been naturally ascribed to continually lift themselves on the grand road to divine perfectibility. The results of this natural order has been scribed throughout the annals of their historical excellence casting their brilliant light of leadership on the entire panorama of life’s experience. The spirit people of Afrika are without parallel and their astonishing natural genius has yielded the incessant continuum of magnificence in their pinnacle acumen of the divine universe and life. Without doubt Afrikan people from inception are the realist people to ever grace the world.    

With the brutal interjection of the temporary Maafa (Great disaster) continuum of recent centuries, there has been an imposed contamination of foreign ideologies clouding reality.  Conceptions such as democracy, communism, liberalism, socialism, feminism, marxism, globalism, globalisation, capitalism, integration, multi-culturalism, equal opportunities, valuing diversity are smokescreen traps of derailment. The list of seemingly plausible conceptions is long and certainly not exhausted here. Yet, no matter which ideology is peddled and sold to attract compliance from unsuspecting Afrikan souls coerced from their real divine self the intent to synthetically station Afrikan people at the lowest levels remains clear. The dire outcomes of these bogus contaminants require no detailed study to see and are clearly void of any inclination for Afrikan self-governance (not that such inclination should be expected from such sources). Whatever the ‘ism’ or ‘scism’ and no matter how plausible it may seem, the demonic attempt to render Afrikan people (at best) the continual subservient subjects of others persists. With the design and deployment of these and other ideological forms that veil unrighteous, unnatural tyrannical rule by the hands of others Afrikan people are kept from the reality of themselves and their naturally ascribed divine responsibility to return righteousness and order to themselves and to the world. By nature, the forces of anti-Afrikan agency intend to persistent in the subjugation and genocide of Afrikan people.

These are not simply ideologies that are taught or promoted in studies within the mainstream system of mis-education or from mess-media, forced compliance and mis-engineered thinking permeates the institutions owned and controlled by others. Therefore, the mere notion of Afrikan people thinking and articulating life for themselves is beaten out with the ever-present ‘lashing’ threat of loss of livelihood or some other attainment. Far too often these attainments keep Afrikan people bound in ‘carrot at the end-of-the-stick’ type scenarios in service of the enemy where realisation of the dastardly deed emerges only after the imposed strategy expires. Perversely, the way the naturally resource poor countries of the world have amassed the wealth and built their own institutions to exploit Afrikan people as a human resource for their benefit is because they have and continue to pillage the naturally and abundantly resource rich lands from which Afrikan people emanate. To this day the ‘ice’ in the ‘iced-out’ so-called designer accessories and the gold used to make all kinds of alien manufactured jewellery cannot be sourced out of barren Europe. This is the plantation at work.  

The challenges of yesteryear continue in the now:

The great hero Omowale Malcolm X speaks: ‘To understand this, you have to go back to what the young brother here referred to as the house Negro and the field Negro back during slavery. There were two kinds of slaves, the house Negro and the field Negro. The house Negroes – they lived in the house with the master, they dressed pretty good they ate good because they ate his food – what he left. They lived in the attic or the basement, but still they lived near the master; and they loved the master more than the master loved himself. They would give their life to save the master’s house – quicker than the master would. If the master said, “We got a good house here”, the house Negro would say, “Yeah, we got a good house here”. Whenever the master said “we” he said “we”. That’s how you can tell a house Negro.

If the master’s house caught on fire, the house Negro would fight harder to put the blaze out than the master would. If the master got sick, the house Negro would say, “What’s the matter boss, we sick?” We sick! He identified himself with his master, more than his master identified with himself. And if you came to the house Negro and said, “Let’s run away, let’s escape, let’s separate”, the house Negro would look at you and say, “Man, you crazy. What you mean separate?” Where is there a better house than this? Where can I wear better clothes than this? Where can I eat better food than this?” That was that house Negro. In those days he was called a “house n****r”. And that’s what we call them today, because we’ve still got some house n*****s running around here.

This modern house Negro loves his master. He wants to live near him. He’ll pay three times as much as the house is worth just to live near his master, and then brag about “I’m the only Negro out here” “I’m the only one on my job”. “I’m the only one in this school”. You’re nothing but a house Negro. And if someone comes to you right now and says, “Let’s separate”, you say the same thing that the house Negro said on the plantation. “What you mean separate?” From America, this good white man? Where you going to get a better job than you get here?” I mean, this is what you say. “I ain’t left nothing in Afrika”, that’s what you say. Why, you left your mind in Afrika.

On that same plantation, there was the field Negro. The field Negroes – those were the masses. There were always more Negroes in the field than there were Negroes in the house. The Negro in the field caught hell. He ate leftovers. In the house they ate high up on the hog. The Negro in the field didn’t get anything but what was left of the insides of the hog. They call it “chitlings” nowadays. In those days they called them what they were – guts. That’s what you were – gut eaters. And some of you are still gut-eaters.

The field Negro was beaten from morning to night; he lived in a shack, in a hut; he wore old, cast-off clothes; he hated his master. I say he hated his master. He was intelligent. That house Negro loved his master but that field Negro – remember, they were in the majority, and they hated the master. When the house caught on fire, he didn’t try to put it out: that field Negro prayed for a wind, for a breeze. When the master got sick, the field Negro prayed that he’d die. If someone came to the field Negro and said, “Let’s separate, let’s run” he didn’t say, “Where we going?”. He’d say, “Any place is better than here”

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The terms ‘Negro’ and even worst ‘n*****r’ were plantation labels that were applied to Afrikan people to denote a people forcibly cast outside of their true selves and (amongst other ills) was imposed to with the intent to severe connection of these most resilient souls to their power-land of origin. As the hell of chattel enslavement cursed the world multitudes of Afrikan people escaped the clutches of the so-called master and did not have to go far to do so. These courageous spirits made Afrika real through self-determined effort in countless locales throughout the diaspora. Whether in the multitudes in the so-called quilombos of south Americas, the plethora of so-called maroon societies or in the outstanding total independent nation example of Haiti that forced enemy forces to bring an end to the barbaric chattel form of exploitation - Afrika was made real. Afrika has been made real time and time again post the chattel form of enslavement with prosperous growth and development in places like Little Afrika (a.k.a Black Wall Street) - Tulsa Oklahoma. In the UK Afrikan people had established communities in many of the major sea port cities and were compelled to defend themselves against racist white mobs bent on destruction. Hence the nationwide UK uprisings of 1919. Coinciding with the so-called ‘Red Summer’ uprisings across the US in the same year and elsewhere in the diaspora. By the 1960s the great hero Omowale Malcolm X became a bold and brilliant international Afrikan leader and had come to the UK (including a visit to Smethwick (Birmingham area), West Midlands) to assist the set upon souls there. The countless numbers of uprisings decade after decade up to the present of Afrikan people uprising highlights the murderous brute force of the enemy with his degenerate systems of injustice, and the courage of Afrikan people ready to protect and defend themselves ‘By Any Means Necessary’.  Afrikan people in the most hostile enemy circumstance have rightly been unrelenting in lifting themselves to realness - for real. Reality continues.

Every generation of Afrikan people has picked up the mantle of progress to lift the mission for Afrikan ascendancy wherever located. With every ‘new’ Afrikan generation there is a greater access to the tools, information and knowledge of their historical experience needed to realise liberty and nationhood. As greater generational understanding unfolds, awareness of anti-Afrikan forces and their bogus cliché strategies for attempted destruction also increases. Thus, as Afrikan people continue to build themselves and for themselves much of the trickery and resultant mis-engineered buffoonery will naturally be eliminated.  

Wherever Afrikan people are in the world today they have both the divine right and divine duty to make Afrika real. Whether in the islands New Afrika (so-called Caribbean), in the Americas, within the confines of Europe or elsewhere in the diaspora - Afrika lives in the heart and spirit of its people. On Afrikan soil itself Afrika must be made real. The building of institutions out of the fabric of the highest of world cultures (their own) with the essential facets of self-preservation for maximal potential is crucial. Parroting or mimicking societal constructs of others shackles the Afrikan to the degradation of subservience that every Afrikan soul must be free from. Afrikan people ought to build from wherever they stand on the basis of their own spiritual and cultural fabric and order. This is real!

This is a Wake Up Call for Afrikan people to return to the reality of their magnificently divine self and to make Afrika real wherever they are located in the world. Bringing forth the marvellous reality of Afrikan spiritual cultural fabric, engagement in Afrikan-centred study and organising to continue the lift of global Afrikan ascendancy will render this spectacular people totally real again.

Picture Afrikan people making pronouncements such as ‘I’m keeping it real’ or say of someone ‘they are the realist’ or ‘I’m real’ being a descriptor of how well someone engages in the uplift of Afrikan souls. Indeed, these can be statements for praiseworthy activity – punctuating the progressive efforts for Afrikan betterment with honesty, integrity, forthrightness and self-determination. Conversely, the use of them as pseudo accolades to denote imposed enemy-serving self-destructive behaviour is redundant. It is therefore nothing short of wonderful to hear youthful Afrikan spirit expressing such phrases to push progress for Afrikan people using them in this way for conversation and otherwise. The power of the Afrikan spirit yields liberty for real.

Suppose the phrase ‘Real Love’ related to the deepest sense of Afrikan self-love and profound love for the pinnacle beautifulness of the divine natural self in the individual and whole people sense. As well as in relational to wholesome and real Afrikan male – female progress-filled loving relationships in mission for continual race uplift.

What about, Afrikan people knowing that the ‘Real Thing’ is the attainment and maintenance of liberty and to speak of the real thing is to express victory for this remarkable people with unconquerable spirit.   Consider ‘Real deal’ as a phrase for those demonstrating genuine love for and commitment to their own people. Or how about ‘Reality check’ denoting how well Afrikan people have protected or defended themselves from enemy forces. The list of phrases could go on and on however make no mistake that for the Afrikan whatever articulation carries genuine substance for Afrikan ascendancy is Real Talk!

The powerful life examples of Omowale Malcolm X and the spirit of Afrikan liberty are key to Afrikan people around the world. Within the Universal Royal Afrikan Nation (URAN), the cultural observances throughout the year reflect this. During the Kimungu Madhabahuni observance members of URAN for several years have journeyed to the street where he walked and worked in the Birmingham(UK) area for spiritual honorarium.  In May the important observances of Omowale Malcolm X Siku and Omowale Malcolm X Siku also reflect this. To find out more about these important times of year and the URAN spiritual and cultural mission for liberty and nationhood in general click here. The exquisite URAN wooden pendant is available to purchase online click here.

In his capacity as an Afrikan-centred spiritual cultural practitioner this author is available for further learning in this regard and also for the carrying out of ceremonies such as naming and name reclamation. For details please click here.

To find out about learning programmes on the Afrikan World Experience please click here.

To find out more about the also great Omowale Malcolm X, the book From Ajar to Omowale: The Spiritual & Garveyite Journey of Malcolm X is available to purchase online - click here. For the book trailer click here.

Liberty for Real!!!!