Youthful Defence of Liberty

Throughout the superlative history of the marvellous spirit people of the world there has been a treasured nurturing of sacred young ones coming forth in order for the continuance into eternity of this special people. With each coming generation the cycle from young to senior to ancestor is key to spiritual and cultural fabric. The developmental cycles eternally spiralling upwards forever ascending from the shoulders of the greats of before into the continuum of lift for those to come.  The spirit people are of course, the magnificent Afrikans the original and most wonderful expression of humanity who for millennia upon millennia have organised themselves in the supreme glory of their own divinity of liberty and nationhood. Naturally, Afrikan people and their youth have been organised for self-betterment in the context of their own spiritual and cultural fabric since the earliest of times. Symbolic reference or representation using animal forms have historically been and continue to be a powerful tool in this effort.   

With the barbaric imposition of anti-Afrikan forces causing the interrupted period of the Maafa (Great disaster), there is no doubt the Afrikan has been hurled into a heinous demolition site of genocide. Yet the spirit of the Afrikan continues to elevate and Afrikan youth generation after generation energise and mobilise provide magnificent traction in the imperative continuity in the climb of Afrikan ascendancy.

Having been born and raised in Birmingham (UK), this author in hindsight is able to reflect upon some of the insidious tricks and traps deployed by enemy attack forces seen at a younger age. For far too many of the Afrikan youth the more senior years of hindsight have been brutally denied through murder regardless of their station in life and void of remorse. A single murder is one too many and yet the list of deaths at the hand of enemy forces is beyond atrocity by any righteous standard. Across the globe Afrikan people and their youth have been under attack for generations.

It is therefore by no accident that the young people have become organised in the face of genocide. The juvenile division of the Garvey movement had a powerful youth development programme with cultural empowerment and learning programmes for nation-building and defence skills. With powerful leadership, structure and direction the Garvey movement embodied Afrikan nationhood in a mighty way. Here, the importance of youth development was to be realised for endless generations ahead with many wonderful examples. In this regard, the great Omowale Malcolm X as a child (then Malcolm Little) was fashioned and shaped in a Garveyite home.

Anti-Afrikan forces deployed some of the most sinister and destructive covert and overt tactics of attack. Infiltrators and saboteurs were deployed in the vicious attempt to destroy the most prolific movement of Afrikan people worldwide to have ever been realised. Its leaders were attacked to (amongst other things) sever the thrust for liberty in the young people. As a result of the devilish efforts of the enemy to destroy Afrikan life. For example, Malcolm’s father was murdered and the family harassed. It is no wonder then that a young Malcolm in the face of extreme adversity began to engage in wrong-doings as the road man Detroit Red.

However, the spirit for liberty was never to cease and by the 1940s and 50s young people organised themselves in the best way they could as a result of the devastation caused by the enemy assault on the Garvey movement. Youth gathered to protect themselves in community organisations and to build for Afrikan uplift. Malcolm did just that encouraged by his older brother and motivated with the substance of the Garveyite foundation. Other young people established self defence units in their immediate locale oftentimes mislabelled as gangs. Whether in the so-called islands of the Caribbean, in the US or Europe etc. Afrikan youth have continually carried the thrust to defend themselves and Afrikan people. According to a documentary film produced in the US on the subject, ‘Gangs have been a part of South Central since the second world war. They formed a large part to fend off white vigilantes who terrorised an expanding Black community’.

To the great fortune of Afrikan people the seeds of Afrikan liberty and nationhood had already been sown by the Garvey Movement in an exceptional and unparalleled way. This came to the fore again in a prolific way by the 60s when multitudes Afrikan youth were inspired and organised most notably by the great hero Omowale Malcolm X (who by this time had grown to be an exceptional leader and example of Afrikan manhood). Significant growth in Afrikan ascendancy took place as a result of this hero’s effort. Even after his passing a number of progressive organs were formed on the basis of that inspiration and continued the mission for ascendancy.

In utter desperation the enemy raised its ugly head of terror against the Afrikan yet again.  ‘By the late 60s the Panthers and much of the Civil Rights movement came undone. In part through a campaign of murder and subversion sanctioned by the FBI director J.Edgar Hoover’. Even with genocide afoot and having to cope without the guidance of the leadership that had been brutally taken out by the enemy these brave young souls vowed to protect themselves and their Afrikan communities from the vicious gun manufacturing,  gun-toting, drug trafficking, brutality and murder of the enemy oppressor. ‘A younger generation had watched leader after leader systematically eliminated turned its back on politics and literally retreated into the neighbourhood vowing to claim that turf by any means necessary’. It is this type of condition that is at the heart of the inception of contemporary popular so-called gang units - flagging whichever colour and throwing up whatever sign.

A variety of self-preservation units have been organised both on the continent and throughout the diaspora to withstand the brutal imposition of Anti-Afrikan forces. Afrikan people have organised themselves in self-preservation units to safeguard Afrikan life and limb. As a more recent example, in Birmingham (UK) the natural law of self-preservation among Afrikan youth became manifest and so-called gangs in the immediate locale formed to protect themselves from enemy attack. The following admittance came from a mainstream newspaper article: ‘Born out of the poverty and decay in inner-city Birmingham, the gangs emerged from the ashes of the Handsworth riots in 1985. Originally formed in response to the threat of the Far Right’. The cycle continues.

Anti-Afrikan forces continue their genocidal attempts at Afrikan destruction to mis-engineer young people on the path of self-destruction through mis-education and criminalisation (amongst other things). If naturally forming self-defence units cease to be self-productive and can be made to implode, turn against each other or misused to bring harm their own community in contradiction to the reasons they were first established – this is a victory for the forces of anti-Afrikan agency. Of course, if historical amnesia is imposed by the enemy members may not even be aware of the protective basis upon which their own unit was established.

The fight for freedom continues with every generation with the power of youthful thrust that rightly and absolutely refuses to yield to the enemy circus of tricks. Today you can hear rap artists who reclaim their history and culture and utilise their platform to inspire, lift, educate and empower their people. In a recent rap performance, you can hear powerful references to Marcus Garvey or Malcolm X you can hear progressive so-called gang affiliated artistry steeped in self-awareness knowingly state that their unit was born out of the Black power era ‘our fathers Black Panthers’. Despite enemy attempts to destroy the flow of historical continuity Afrikan youth are utilising resources for throwback missions to bring forth the knowledge and tools to lift this generation and generations to come.

There is great strength in Afrikans communicating the reality of world they live in via whatever useful medium is available. Redundant are the days when Afrikan people ignore popular mediums such as musical expressions that bring a progressive message for the uplift of their own people. No longer will the youthful spirit of Afrikan liberty be derailed because progressive lyrics of betterment are dismissed as ‘preaching’ and substituted with the preaching of material that promotes the synthetic bling of self-destruction.

The vehicles to free Afrikan youth from the demonic clutches of the hostile and manipulative alien forces is imperative for their divine essence to shine in the brilliancy of pinnacle uniqueness. Every generation of Afrikan young people has yielded outstanding genius and powerful spirit energy that channelled into the global system of Afrikan ascendancy is an essential for righteous world order – divine Afrikan order.

In this time the liberty colours for flagging in whatever country in whatever climb - for Afrikans everywhere has been with the Afrikan in accessible form for decades, the mighty tri-colours of Red, Black and Green. The global Afrikan flag of liberty and nationhood created by the supreme leader Marcus Garvey. Similarly, hand gestures of Afrikan liberty and nationhood have been accessible for generations. Throw up signs symbolising liberty and nationhood, crossing arms, hands or fingers to represent the thrust for liberty embodied by the great Omowale Malcolm X similar to the style expressed by the largely Afrikan cast in a recent popular science fiction comic hero film (it is up to the genius-filled Afrikan to make the necessary real life translations for progressive impact that may emanate from any such mainstream media content). The most profound spirit of youthful defence of Afrikan liberty is in the organised thrust for the uplift of a whole people.

Insightful and prophetic utterance on the part of the great Omowale Malcolm X yields the following: ‘There will come a time when Black people wake up and become intellectually independent enough to think for themselves as other humans are intellectually independent to think for themselves then the Black man will think like a Black man and he will feel for other Black people. And this new thinking and feeling will cause Black people to stick together and then at that point you’ll have a situation where when you attack one Black man you are attacking all Black men and this type of Black thinking will cause all Black people to stick together. And this type of thinking also will bring an end to the brutality inflicted upon Black people by white people. And it is the only thing that will bring an end to it. No federal court, state court or city court will bring an end to it – it is something that the Black man must bring an end to himself’.

May is an important month in honouring the life of Omowale Malcolm X and the spirit of Afrikan liberty. Within the Universal Royal Afrikan Nation (URAN), the observances of Omowale Malcolm X Siku and Afrika Ukombozi Siku reflect this respectively. 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 click here.

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

To find out more the great Marcus Garvey, the book From Musa to Afrikan Fundamentalism: The Afrikan Spiritual Essence of Marcus Garvey is available to purchase online – click here. For the book trailer 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.

Afrika Forever!!!! Race First.