A Moor Visionary Community towards Nation Building
Updated: Mar 2, 2022
History is cyclical with constant recurring themes that are actualized in different environments with different actors. Hence, it is imperative that people of the world take note of history to know and change the future by recognizing themes. There has been a progressive loss of historical consciousness globally, an erosion of cultural allegiance, and a distinct cultural alienation within the Afrakan diaspora. Historical generalities gives context on the desire and urgency for developing communities dedicated to sovereignty, cosmological optimism, cooperative economics, communalism, and collectivism.
The doctrine of foreign policy is to rob and exploit countries at the expense of the countries interest that inhabit deeply melanated people world wide such as the Caribbean Islands, Hawaii, Haiti, Dominican Republic, Puerto Rico, Australia, New Zealand, Central America, South America, India, Afraka, etc. There has been no other population, ethnicity or race in history that has experienced the destruction of a continent-wide civilization byway of transoceanic transfer of hundreds of millions of its population into slavery, genocide, physical and psychological iniquity. Corporate capitalism has disguised itself as democracy causing the deception of public masses to concern themselves with the satisfaction of the wealthy at the expense of their own survival. Those that control investment decisions aim to maintain their private power. Woodrow Wilson outlined a policy which gave order and a lawful right to rob and exploit whomever they please:
Since trade ignored national boundaries and the manufacturer insists on having the world as a market, the flag of his nation must follow him, and the doors of the nations which are closed against him must be battered down. Concessions obtained by financiers must be safeguarded by ministers of state, even if the sovereignty of unwilling nations be outraged in the process. Colonies must be obtained or planted, in order that no useful corner of the world may be overlooked or left unused.This endeavor has been carried out in the form of globalization where agents of racial capitalism murder and destroy to reestablish virtual and fiscal slavery. This has been strategically done by annihilating the political systems of foreign countries through divisive techniques to have western investors like the United States (U.S.) and European powers control its future. The public has become idle through its pacification from believing in idealistic rhetoric in accordance with the principles of an idealogical system such as the United Nations (U.N.) Sustainable Development Goals. This rhetoric is dangerous propaganda because it causes public masses to become indolent as they consume the idealistic expressions from news media, opinion articles, school literature, 'scholarly' texts, and recognized intellectuals. George Kennan, the previous head of State Department Staff until 1950 conveyed in Policy Planning Study (PPS) on February 23rd, 1948:
...we have about 50% of the world's wealth, but only 6.3% of the its population... In this situation, we cannot fail to be the object of envy and resentment. Our real task in the coming period is to devise a pattern of relationships which will permit us to maintain this position of disparity without positive detriment to our national security. To do so, we will have to dispense with all sentimentality and day-dreaming; and our attention will have to be concentrated everywhere on our immediate national objectives. We need not deceive ourselves that we can afford today the luxury of altruist and world benefaction... We should cease to talk about vague and- for the Far East- unreal objectives such as human rights, the raising of the living standards, and democratization. The day is not far off when we are going to have to deal in straight power concepts. The less we are then hampered by idealistic slogans, the better.
What is Power?
Power is the ability to influence others in a way that you are able to get a task done despite the resistance and opposition of others. A power holder may enforce its will on the less powerful by threatening to apply penalties with force. This abuse of power has been the recurring act in western foreign policy. The objective of western foreign policy is the protection of raw materials which do not belong to them. The only way to thwart this abuse from western powers is to rapidly emerge a sense of Afrakan nationalism. The Afrakan people must acknowledge that they are viewed as docile by foreigners, thus, must change the narrative of acquiescence in white domination. For the Afrakan, power is unity, where Afrakan people and nations create agencies for one another in the struggle to overthrow domination. Dr. Kwame Nkrumah, the Prime Minister of the Gold Coast (i.e. Ghana), stated in 1949:
Freedom for the Gold Coast will be a fountain of inspiration from which other African colonial territories can draw when the time comes for them to strike for their freedom. An independent Gold Coast will encourage the remaining dependent territories of Afraka to continue their struggle for freedom and independence... To me, independence for the Gold Coast is meaningless unless it is linked up with the total liberation of the continent of Afraka.
In Belgian Kongo, there are over 13,000,000 Afrakan and 80,000 whites, where the country supplies over 50% of the world'd cobalt, uranium, and 70% of the its industrial diamonds. Yet, it is ruled directly from Brussels causing inhumane political and economical domination over Kongo and its people. In 2022, there exists economic undervaluing, political domination, socio-cultural genocide, and educational neglect of specific social groups which has a corresponding effect of degrading the sovereign status of such people.
What is the Moor community?
Community entails a common unity amongst a group of people. We aspire for a communal unity within the Afrakan diaspora who are in a great need of redemption through divine action. In this communal setting there is an encouragement to exchange information for mutual learning and inspiration to learn. For a sustainable community to persist it entails ideological alignment of mutual growth for generation, mutual commitment, accountability, and involvement. A sustainable community restores the environment and culture through strategic innovative planning. The objective is to raise the standard of living of the 'average' Afrakan worldwide with peace, justice, knowledge, and economic freedom. Developing basic infrastructure centered around Afrocentricity is pivotal for a victorious development model such as-
Knowledge centers by building primary schools to universities centered around Afrocentric education
Access to clean water through the provision of boreholes for common usage
Civic center for civilians to organize and gain information
More safe roads
Economic opportunities
Health care clinics that encourage the interaction between traditional and modern medicine
Mobilize capital investment through micro-financing
The Moor community systematically researches, rediscovers, reconstructs, actualizes and revitalizes our own cultural essence redefining the political operational options available to us (Afrakans), henceforth, reclaiming our narrative and power. Our community is founded on a collectivist basis that is supported and defended by all of its members as a means to ensure the collective survives and thrives. We hold the belief of an Afrakan consciousness which recognizes the resistance of a common enemy. In the 17th century, the Asante Federation had a social structure model which held these basic principals of collectivism. We aim to deter away from ideologies which promote integration and assimilation because we value the Afrakan cultural construct and consciousness. Our beliefs is that an individual is a function of the collective identity, thus, there is the concept of spirituality as the core factor in the socio-historical identity of Afrakan people. The Moor community prioritizes promoting Afrakan cooperatives dedicated towards shifting informal into formal productive initiatives that re-engineer agrarian economic practices into high value investments through supply and value chain technologies.
We envision a community where the people are soundly educated to have the civil duty of executing the will of the people. The Moor community entails kuzwitonga (self-determination) ukuzibusa (to rule themselves) as we used to. We aim to bring order within the Afrakan Diaspora society. Our mission as institutions, organizations, communities, and as a people is multifaceted. Our immediate goal is to reinvent our culture, in other words, reinvent what we do as a people and who we choose to become. Together we will dismantle confusion and distortion that has obscured the historical continuum of Afrakan nationality. Our community members are dedicated to reconstitute and revitalize our national cultural identity by reestablishing our Afrakan consciousness for the success in the nation-building process for our children, their children, and future generations onward. Think of the Moor community as the 400-millennium-plan for abundant living for humanity.
Matabele War- Ndebele: 'INkozi ngabantu. Ukuhlonipa iNkozi yikuzihlonipa. Odelela iNkozi yetu uyasidelela. Odumisa iNkozi yetu udumisa tina. Inkozi yiti.'
The King is the people. To respect the King is to respect one self. He who despises our King despises us. He Who praises our King praises us. The King is us.
Build or Crumble.
Then it will happen on that day that Amma (Allah)will again acquire with his hand a second time The remnant of his people, who will remain, From Assyria, from [Lower] Egypt, from Pathros, from Kush (Ethiopia), from Elam [in Persia], from Shinar [Babylonia], from Hamath [in Aram], And from the coastlands bordering the [Mediterranean] Sea.(Isaiah 11:11)
ASÉ
Akoto, Kwame Agyei. NationBuilding Theory & Practice in Afrikan Centered Education. 1992. Pan Afrikan World Institute. Second Edition
Alliance Africa, Loresho Mukabi Road. Nairobi, Kenya p. 4-19
Phylon, Fourth Quarter, 1955, p. 407
Gunther: Inside Africa (Harper, New York), p. 666
