2022 Decade of Return Naming Ceremony in Guinea Bissau for Members of the Balanta B'urassa History & Genealogy Society in America

November 28, 2011 - The Balanta B’urassa History and Genealogy Society in America (BBHAGSIA) visited Tchokmon village as part of the “Ancestor Day” of the Decade of Return Initiative. The program is designed to reconnect “returnees” with their ancestral homelands, cultures, and people. This year’s Group 4 included descendants from Balanta, Brame and Fula people. The Fula descendants went to a Fula village in the Bafata region in the west, while the Balanta descendants went to the Balanta village of Tchokmon. Part of the new tradition being established in Tchokmon is receiving Balanta names.

Richard Curtis was the first to vist Tchokmon village in 2014 where he received the name “Ngadesa Tchokmon”. Since then, BBHAGSIA members have been traveling to the village to receive their names. On January 3, 2021, nine members of the Balanta B’urassa History and Genealogy Society in America (BBHAGSIA) received names from Alante N’dang Elders in Tchokmon village. The occasion was historic.

On November 28, 2022, we headed out to Tchokmon village again, stopping in Bula to get supplies.

After arriving in Tcholmon, we were well received as always, and we sat under a Mango tree to discuss current events affecting the village. Arrangment were made to get the last and most important item - the pig- for the day’s feast. After discussing some of the community issues, we paid a visit the the memorial for Ngadesa Tchokmon and James Wells, the first two Balanta to be laid to rest in their ancestral homeland. We also walked around the village.

Finally, a very interesting discussion was had among the Alante N’dang (elders) about this new phenomenon of Balanta people from America not able to travel to Tchokmon to receive names and how they could create a new tradition. They alante ndang recognized that it was very important for people to feel more connected to their homeland and that they can understand not wanting to use slave names. After a long discussion they finally decided to give the names and encouraged us to tell everyone that they should come, at least once, to the village in their lifetime if they are able.

Then, the gave the names explaining that it is the Balanta tradition to give names based on the situation in which you came into the community. Since the village is getting to know us because of the experience and history of the slave trade, our names reflect that. Here are the names that were given:

Shirlie Thomas - Beocksan

Richard Fox - Fogna

(Literally, this means, “lie”. In this context, it means the invaders lied to us, didn’t tell us where we were going or what they intended)

Imad Muhammad - K’siff

(this means “work” and in this context, it means the invaders took you and made you to work for them)

Luther Mitchell - Fiere

(this means world or situation. In this conext it means you were taken into a new world situation as opposed to the Balanta world situation)

Mario Ward - Nhan-na

(this means world but in this context, a mixed world, meaning, you have been mixed up into a world outside of the Balanta world)

The Indignity of an African Traveling to Geneva, Switzerland for the Launch of the Permanent Forum of People of African Descent at the United Nations

A complaint to the Swiss Embassy in Dakar, Senegal

“Why don’t you just use your American passport? You are lucky, if you want an easy life, you can use your American passport. I really don’t understand you. Why do you want to make things difficult for yourself?” 

- Woman who identified herself as the “Consular in the high position” but refused to give her name at the Swiss Embassy in Dakar, Senegal November 17, 2022

There I was with my letter of invitation from Yury Boychenko, Chief at the Anti-Racial Discrimination Section, Office of the High Commissioner for Human Rights dated 7 November 2022 as well as my letter to the Embassy of Switzerland in Dakar requesting a visa from Juan Nunez, Programme Managment Coordinator, Thematic Engagement, Special Procedures, and Right to Development Division. Armed with these, as well as my Guinea Bissau passport, two passport pictures, my hotel reservation, and numerous other supporting documents, I woke at 4:00 am to catch a flight from Bissau, Guinea Bissau to Dakar, Senegal in order to get a visa to attend the historic first session of the Permanent Forum of People of African Descent in Geneva, Switzerland December 5-8, 2022. Mr. Alfredo Hamden, the Swiss Honorary Consul in Bissau, helped arrange the exceptional meeting. I had followed every instruction, prepared all my documents . . . . It was supposed to be a simple process. Fly to Dakar a few hours early for an 11:00 am meeting, present the documents, get fingerprinted, get the visa, and catch the 5:00 pm flight back to Bissau. Such is the life of a diplomat.

Nigga, you aint going anywhere!

This is the man who received me at the Swiss Embassy in Dakar, Senegal who refused to give his name or title. However, the Swiss Embassy website states, “If you wish to complain about the behavior of the consular staff and, if applicable, the external service provider or the procedure, please contact the competent representation in writing.” - https://www.eda.admin.ch/countries/senegal/fr/home/visa/entree-ch/jusq-a-90-jours/documents-schengen.html  If you can identify this man, please contact me.

The man who received me behind a thick glass window was rude and condescending. He demanded I give him my documents, and I did, confidently. Here’s the appointment letter. Here’s the invitation letter. Here’s the letter from my host to your Embassy…. 

Except, to my disbelief and frustration, each document I presented provoked some kind of objection. He wouldn’t listen to any explanation and he talked to me as if I was an idiot not knowing I was probably better educated than him and, having traveled to about 40 or 45 countries now, more experienced in the world. Apparently, my letters of invitation were insufficient, even though addressed to the Embassy from the United Nations Office of the High Commissioner for Human Rights!

Because I had come a long way at great effort and some expense, I refused to slink away timidly at his refusals. I wasn’t going to just be denied so easily. My insistance further provoked him and he confessed that he didn’t like the tone of my email to Mr. Handem on November 10, the one that said,

“Greetings Mr. Handem,

I need your assistance. I am not able to talk directly with anyone at the Swiss Embassy in Dakar, and as I just informed you, there are NO appointments available before my departure on December 3. What exactly are your "responsibilities related to the requirement for Switzerland visa is very clear in my terms of reference"? I am a citizen of Guinea Bissau following your instructions, which, unfortunately, are not resolving the matter and require some "extra" effort. What can you do for a citizen of Guinea Bissau invited by the United Nations to attend an event in the country of Switzerland? Am I to not attend the event because no solution to this problem of obtaining a visa can be arranged through no fault of my own? Has this not happened in Guinea Bissau previously? Do you have any knowledge of the information posted on the https://www.swiss-visa.ch/ stating that the Portuguese representation in Bissau can issue me a "Schengen visa (up to 90 days) for entry into Switzerland?" If you don't know about this, wouldn't it be good for you to inquire on my behalf so that you can be informed and more helpful in the future if a similar situation happens to another citizen of Guinea Bissau? Is your only response "contact the embassy in Dakar directly"? Their response has been "schedule an appointment online", and again, none are available before my departure. I am humbly asking you to use your good offices to help me avail myself of the option to get a Shengen visa for entry into Switzerland through the Portuguese representation in Bissau as indicated on the Swiss Visa website. As Honorary Consul, they will more likely receive me and resolve my situation if I am accompanied by you.

Respectfully,

Siphiwe Baleka”

So there it was. My tone. My attitude. My unwillinginess or inability to accept being unjustly denied. Some white guy decides that in spite of the obvious genuine invitation and noble purpose of my visa request, HE wasn’t going to make it happen. First his objection was that my invitation needed to be sent directly to the Embassy. Then his objection was I didn’t have an airline ticket. He wouldn’t listen to me explain that the United Nations instructed me NOT to buy a ticket, and they the United Nations, through its official travel agency, would be making the flight arrangements for me but had not yet done so. Since the man wouldn’t let me finish a sentence, I showed him the letter explaining exactly the situation. Then the man asked where my travel insurance was. I didn’t know anything about needing the travel insurance. He thought that was the nail in the coffin but I objected saying, I sent all of the documents I had to his office and they scheduled the meeting and did not send any instructions on additional documents. He, erroneously, insisted they did send an attachment with a checklist of documents I needed to bring, but a review of all the emails proved that he was mistaken. At this point, I simply said, “look, I have been invited by the United Nations in your country to attend this event. I have brought all the support letters that they have issued and I have already forwarded them to this Embassy, I have followed every instruction from the UN, from Mr. Handem, and from this Embassy. As you already know, today is the only day I could come to Dakar, at a great inconvenience. Surely you can see that everything is legit and thus, you can find a way to issue me a visa.” His response was, “why don’t you just use your American passport?”

I was stunned. How did he even know I had an American Passport, I thought, and then asked him. Then he showed me that on the application for the appointment, I stated I was born in the United States. So I answered him:

“I am a citizen of Guinea Bissau and I am attending this UN event that is a permanent forum of people of AFRICAN descent so I am traveling on my AFRICAN passport, which is my human right to do so.” With supreme arrogance the white man said, “no, you can only go using your American passport.” And that was the moment when the system of white supremecy, the colonial system, the very essence of its injusice and the very reason why a United Nations Permanenet Forum of People of African Descent is needed was demonstrated right before my eyes. It was the moment when the indignity was made manifest and brutaly clarified.

“I am a dual citizen and it is not for you to decide for me which of my passports I am going to travel on,” I replied. But the reality was, he did have the power to violate my human rights with impunity.

Fortunately, at this point, the woman who claimed to be the Consular came and she took over. She was way more tactful and polite, but equally poisoned with colonial white privilege. After she finally produced a sheet of paper with a checklist of documents that included proof of travel insurance that I didn’t have, she just looked at me incredulously and explained that with my American passport, I don’t need a visa. Why don’t I just use it. Her actual words were, “you are lucky to be an American, to have an American passport. If you want an easy life, use your American passport.”

I looked at her equally incredulously. Did she really just tell me I am lucky to be American? Did she not understand American slavery? Did she not have any human empathy for the victims of American ethnocide? Would she tell the descendants of Sitting Bull they are lucky to be “American”? Would she tell an Ashkenazic converted Jew he was lucky to be “German”???? Indeed, when I tried explaining that a system which proiveds an easy life to an American and denies it to an African is unjust and racist, she had the nerve to tell me she didn’t like what I was saying. She then told me that her daughter was a dual citizen of Switzerland and Austria and that she was proud of both, suggesting that that was an appropriate comparison and that I should be grateful that I have the option of being accepted by the nation that enslaved my ancestors. I . . . just . . . couldn’t . . . .

I managed to contact some people and get through to some members of the PFPAD to get them to send the invitation letters directly to the Embassy. While waiting for that to happen, the Embassy staff went to lunch and I went around the corner to a travel insurance agency and purchased the insurance. When the Embassy re-opened at 2:00 pm, they still had not received the email directly from officials at the UN and the woman claimed that she called the UN which said they had no record of the invitation. The whole thing was now a mess and it felt like 1) they just didn’t want to issue me the visa; or 2) they thought maybe I was suspect. I mean, afterall, why would a succesful and talented person leave the United States to become a citizen and live in Guinea Bissau, ranked 177th out of 189 countries on the human development index, one of the poorest countries in Africa with a government notorious for impunity and corruption?

By 2:47 pm, it was a lost cause. The email still had not come and even if it had, the Embassy would not have enough time to process it before closing. Meanwhile I had a flight to catch and if I didn’t leave, I would have to spend the night in Dakar, necessitating a hotel and changing my ticket, expenses I just couldn’t afford. With no other options, I left, dejected, with no visa. As I explained in a text to PFPAD member Michael McEachrane who made an effort to help the situation,

“I have a difficult decision to make. If I can’t attend PFPAD as an AFRICAN, if I can only attend by using an American privilege that the rest of my countrymen cannot avail themselves, then it weighs on my conscious and sensibilities as a revolutionary…. This is always the problem. . . . Sometimes refusing can make a bigger statement/impact. I’m tired of suffering such indignities ….”

Click here to read about the last indignity I suffered at a major international event.

Perhaps this experience will be highlighted as a lead in to Item 6: Thematic Discussion: the Fight against Systemic Racism - Future Policymaking for People of African Descent at 3:00 pm CET on Monday, December 5th during the opening days of the 1st session of PFPAD or Item 6: Connecting the Past and the Future - Equality for All People of African Descent at 3:00 pm CET on Wednesday, December 7th.

WILL CAMEROON SEIZE THE MOMENT TO GIVE CITIZENSHIP TO PEOPLE OF CAMEROONIAN ORIGIN IN THE DIASPORA UNDER A DECADE OF RETURN TO CAMEROON INITIATIVE

Scenic point overlooking Yaounde, the capital of Cameroon.

SIGN THE PETITION FOR CITIZENSHIP FOR PEOPLE OF CAMEROONIAN ORIGIN

“We must make an issue, create an event and establish for ourselves a position. This is essentially necessary for our effective elevation as a people, in shaping our national development, directing our destiny and redeeming ourselves as a race.”

- Martin Delaney, The Condition, Elevation, Emigration and Destiny of the Colored People of the United States, 1852

“The time is ripe for Cameroon to set an example for all of Africa. Cameroon just hosted the New African Thought Conference, making it the intellectual capital of Africa. His Excellency PRESIDENT Paul Biya will be attending the Us-African Leaders Summit in mid-December. African Ancestry is hosting one of its “Family Reunion Tours “March 12-25, and the African Diaspora Pan African Congress, organized by Her Excellency Ambassador Arikana Chihombori Quao in Zimbabwe in April has as its main agenda item drafting a comprehensive diaspora citizenship policy for the African Union. By creating a special immigration status and expedited path to dual citizenship for people of Cameroonian origin who are descendants of people enslaved in the Americas, Cameroon can emerge, with Ghana, as the co-leader and champion of the African diaspora’s “Right to Return”.

- Siphiwe Baleka, 2022

On November 1, Professor Anita Diop, Founder of the African Roots and Heritage Foundation (ARHF), and Siphiwe Baleka, Founder of the Balanta B’urassa History and Genealogy Society in America (BBHAGSIA) and Coordinator of the Lineage Restoration Movement met with Gwedji Doris Wainwel, Director of Services in the Ministry of External Relations of the Republic of Cameroon to discuss the potential of Cameroon to become the focus of the Decade of Return Initiative in 2023 ahead of the African Diaspora Pan African Congress in Zimbabwe in April 2023. Ms. Wainwel explained that her office is in charge of the affairs of Cameroonians abroad and that she agreed that the time was ripe for Cameroon to launch a Decade of Return program. At Ms. Wainwel request, the following letter was sent to the Minister of External Affairs:

During the meeting, Mr. Baleka explained to Mrs. Wainwel that the issue of citizenship is one of the most important issues for what the African Union calls the ‘historic’ diaspora – those descendants of people captured as Dum Diversas prisoners and enslaved in the Americas. As noted in the Cameroonian Case Study previously submitted, United States v The Libelants and Claimants of the Schooner Amistad - 1841 makes clear that,

“it is accepted that the African . . . owe no allegiance to (no law of the Nations), their rights must be determined by the law which is of universal obligation - the law of nature. . . a former domicile is not abandoned by residence in another if this residence is not voluntarily chosen. Those who are in exile or in prison, because it is never assumed that they have given up all hope of returning, retain their former homes. That these victims of fraud and piracy - husbands torn from their wives and families - children from their parents and parents - had no intention of giving up the land or their nativity, nor had they lost all hope of recovering it , is sufficiently apparent from the facts of this case.”

Thus, according to natural law and international law, and more particularly the Geneva Convention, the descendants of the Tikar, Hausa, Fulani, Bamiléké, Masa, Mafa, Kotoko, Ewondo and other ethnic groups taken from families living in territories now belonging to Cameroon have the right to return and citizenship in their ancestral homeland. Moreover, according to Law No. 1968-LF-3 of June 11, 1968 on the Cameroonian nationality code, article 3:

“Section 3.

The provisions relating to nationality contained in duly ratified and published international treaties or agreements produce their effects in Cameroon even if they are contrary to the provisions of Cameroonian internal legislation.”

After the meeting, Paramount Chief and Professor of Internatiol Relations Dr. Elong expressed his opinion of Cameroon’s legal responsibility concerning this. His response was,

“the law on nationality that you mentioned produces legal effects for specific cases, in particular jus soli and marriage ties. Each country has its rules for granting nationality. Regarding the international conventions you mentioned, they are applicable under certain conditions. Nationality is a sensitive issue of state sovereignty that can be interpreted in various ways. In the present case, the management of deported populations does not specifically come under international law but under domestic law. The solution we must adopt is collective and political. Collective because we have to feel a movement of massive adhesion of Afro descendants in their desire to return to call on the decision-makers or in the Cameroonian parliament to open the debates and to take up the problem. It is therefore a question of forming a lobby from the United States. Politically, the government of Cameroon is quite open on the issue. Many initiatives have been taken, you just have to openly pose the problem to the competent authorities.”

Further. Dr. Elong suggested that the following letter be sent to H.E. Paul Biya President of the Republic of Cameroon, requesting an audience during his upcomming visit to the United States for the US-Africa Leaders Summit in mid-December:

The stage is now set for Cameroon to become the focul point of the Blaxit - black exodus - movement and take it’s place among the nations welcoming home the African Diaspora. The question remains:

WILL CAMEROON AND THE PEOPLE OF CAMEROONIAN ORIGINS SEIZE THE MOMENT AND LAUNCH THE DECADE OF RETURN TO CAMEROON INITIATIVE?

What’s at stake?

The Ghana Tourism Authority predicted its 2019 Year of Return initiative would attract 500,000 extra visitors. Official data from January to September 2019 showed an additional 237,000 visitors - a rise of 45% compared with the same period the previous year. Minister of Tourism Barbara Oteng Gyasi said the Year of Return had injected about $1.9bn (£1.5bn) into the economy.

A year later, Sierra Leone followed suite with its own year of return program that saw many dna-tested Mende and Themne descendants travel to the country and receive citizenship. Following them, Guinea Bissau launced it’s “Decade of Return Initiative”. In the article, WILL GUINEA BISSAU'S "DECADE OF RETURN INITIATIVE" BE THE NEXT BIG BOON FOR THIS SMALL AFRICAN NATION? Siphiwe Baleka asked the question, Will it have the same economic and social impact?

The answer for Guinea Bissau, so far, has been, no. In 2021, only three groups and 28 people returned for the Decade of Return events in this small west African nation. While the experience was profound for both the returnees and the people that received them, and while several micro-projects in the areas of youth, sport, education, medicine and agriculture have been completed, it will, indeed, take a decade for the number of people returning to Guinea Bissau to have the kind of impact that Ghana witnessed.

“We don’t need half a million people to return to Guinea Bissau,” said Siphiwe Baleka, the initiative’s creator. “Guinea Bissau is a small country of just 2 million people. If 10,000 people travel to Guinea Bissau over the next decade, that will definitely impact the country and the benefits will be felt by the people”.

While the initiative started off smoothly, problems emerged because of disunity of the initiative’s coordinators and clients as well as lack of vision, competency and commitment by the authorities in the government of the Republic of Guinea Bissau. For Baleka, this isn’t surprising.

“The history of Afro Descendants rematriating to their ancestral motherland shows that, individually and collectively, it isn’t easy,” Baleka said. “Early attemps in Liberia and Sierra Leone in the 19th century, as well as more recent attemps in Ethiopia, Ghana, and, again, Sierra Leone in the 20th and 21st centuries witnessed the various problems of taking a scattered people who have suffered enslavement and ethnocide and implanting them into the territories, peoples and cultures that they were severed from for six, seven, eight or more generations.”

Baleka notes that the early Pan-African fathers like Delaney and Edward Wilmot Blyden, while envisioning a strong and United Africa, were infected with a western, Christian “civilizing” mission. The Rastafari community in Ethiopia, especially after the The Derg took power in the Ethiopian Revolution following Emperor Haile Selassie I in 1974, found itself caught in Shashemane living amongst the Oromo people who considered themselves oppressed by the ruling Amhara supporters of the Monarchy. Meanwhile, the Rastafari people in Ethiopia and abroad were calling for the restoration of the Monarchy which made them a political threat to the government. Finally, the repatriates were coming from different islands of the Caribbean and the United States representing different “mansions” or factions within the movement, all of which led to a mass of problems of which Baleka helped to sort out in 2003 with officials from the Ministry of Immigration. According to Baleka,

“In 1954, Emperor Haile Selassie came to the United States and offered free transportation, a house rent-free, a competitive salary, paid three-months vacation with return flights to and from the United States, and in some instances, a car, to African Americans who would come and help rebuild Ethiopia following the Italian invasion and World War II. The Emperor amended the Ethiopian Constitution and provided for the immediate citizenship for the black people of the west. This is the Repatriation model that the African Union should be using.”

In 2020, Baleka’s article FIHANKRA CONTROVERSY: A CAUTIONARY TALE ABOUT REPATRIATION TO AFRICA AND DEVELOPMENT MODELS BASED ON BLACK CAPITALISM noted what can happen when rematriation is done in an uncoordinated, haphazard fashion in which real estate speculation and opportunism can have devastating consequences. The problem, says Baleka happens when ECONOMIC DEVELOPMENT is placed before the HUMAN DEVELOPMENT. To avoid this, the Lineage Restoration Movement has a development model based on restoring the ancestral bonds of the families that were separated through the criminal European trans Atlantic trafficking and enslavement of people from the African Continent. The Lineage Restoration Model is based on

1) identifying your paternal and maternal lineage

2) building a relationship with the members of your ancestral lineage across the Atlantic in their homeland - re-learning your ancestral language and culture that was taken during slavery and organizing welcome home rituals in those villages.

3) helping the communities to determine their OWN development needs first and assisting in those projects

4) build the village first, then repatriate as family that contributed its share to building the village.

This is the development model that Baleka hopes will be implemented through the various Decade of Return Initiaties in each African Union member state.

IS CAMEROON READY?

The history of DNA-tested descendants visiting Cameroon goes back to 2010. According to the ARK Jammers website,

“the Ancestry Reconnection Program (ARP), conceived in 2010 by the Baltimore-based NGO ARK Jammers Connection, to reunite two halves of a once forcibly separated and broken people: Africans and DNA-certified Afro-descendants! ARP builds on African Ancestry DNA test results that identify both the country and ethnicity of the ancestors; and establishes a real connection to the country and ethnic community within. Ultimately, it helps to fill historical and cultural voids and reestablish a sense of identity and belonging. . . .

The ARP was launched in three phases, the first involving a DNA Reveal ceremony, the second a certificate delivery event, and the third, a trip to their ancestral home for descendants of former slaves:
1. The African Ancestry - We are Africa Tour - Held at the Embassy of Nigeria in Washington DC. in February 2010 during which DNA results for some prominent African Americans were revealed.
2. Cameroon’s 50th Independence Anniversary Celebration - The ARK Jammers helped organize and performed for this celebration; we organized a special event during the ceremonies for 25 African Americans whose DNA has traced their origins to Cameroon. All 25 of our guests received a recognition certificate from the hands of the Cameroon Ambassador during a highly emotional “Welcome to Cameroon” ceremony.
3. Ancestry Reconnection Program/Cameroon 2010 - During this special edition of our ARP, we offered 53 African Americans who had traced their origins to Cameroon through DNA testing, the historic opportunity to visit the land of their ancestors. We offered 5 acres of land to this pioneer group of Cameroonian Americans.”

In May of 2011, ARK Jammers hosted a Conference on DNA and the importance of knowing one’s origin during the French national commemoration of the abolition of slavery in Paris. In December of that year, a Conference on Ancestry Reconnection was held in Yaoundé, Cameroon which culminated with 87 African Americans of Cameroon descent visitng Cameroon for 9 days in December and January 2012. Dr. Lisa Aubrey, Associate Professor of African & African American Studies as Arizona State University, attended those first two reconnection events.

Two years later, an additional 25 African Americans with Cameroon descent received recognition certificates from the Cameroon Ambassador during a “Welcome to Cameroon”ceremony in Washington D.C. May 20, 2014. In 2016 the YES AFRICA FOUNDATION in Douala, Cameroon, Central Africa initiated a trip to Bimbia, Camerooun with young people. For this, they requested the presence of Dr Lisa Aubrey as researcher and lecturer so that she can speak to the young people about her findings the transatlantique slavery.

Since then, the African Roots and Heritage Foundation (ARHF), founded by Professor Anita Diop out of Detroit, MI, and the African Union 6th Region Representative to the African Union - ACALAN - Academy of African Languages, has established partnerships with the University of Yaounde 1 - Department of African Literature & Ciivilizations as well as the Center for Research and Documentation on Oral Traditions and Development of African Languages (CERDOTOLA) under the leadership of Professor Charles Binam Bikoi, Executive Secretary. Dr. Diop, a descendant of the Bassa people of Cameroon, has traveled throughout Cameroon preaching about “Reparing the Breach of Our Collective African Spirit and Soul”.

Okema Return International then hosted the THE CONGRESS OF THE RETURN OF THE AFRODESCENDANTS: YAOUNDE 27-30 November 2021, under the High Patronage of the Cameroon Ministry of External Relations.

Finally, ARHF and CERDOTOLA hosted the phenomenally successful New Afrikan Thought Conference, October 25-28, 2022. Thus, thanks to ARK Jammers, Professor Lisa Aubrey, Professor Anita Diop and the African Roots and Heritage Foundation, and Okema Return International, and others, a solid foundation has been laid to launch the Decade of Return to Cameroon Initiative in 2023.

THE WAY FORWARD: RIGHT TO RETURN AND CITIZENSHIP FOR PEOPLE OF CAMEROONIAN ORIGIN

What remains is two-fold. First, the people of Cameroonian origin must organize and centralize themselves under a single umbrella organization so that they speak with one voice to the government of the Republic of Cameroon. This can be done through the Lineage Restoration Council (LRC) model that has already been utilized by the Balanta and Djola people of Guinea Bissau, and is being adopted by some of the ethnic groups in Gabon and Equatorial Buinea. To assist the African Ancestry family and particularly the people of Cameroonian origin in establishing the Lineage Restoration Council, there will be a Lineage Restoration Council Introductory Workshop immediately following the conclusion of the launch of the Permanent Forum of People of African Descent (PFPAD) at the United Nations on Friday, December 9th, 2022 from 6:00 PM to 7:00 PM CST which Siphiwe Baleka is attending as a delegate of the International Civil Society Working Group (ICSWG) of PFPAD and the guest of Yuri Boychenko, Chief of the Anti-Racial Discrimination Section, Office of the High Commissioner for Human Rights.

You can register for the free workshop here.

The free introductory workshop will review the process:

1) Setting up the 501c3 – Filing your articles of incorporation

2) Using the History & Genealogy By-Laws template

3) Getting Your DUNS and SAM #’s so that you can be eligible for any kind of grant funding and development aid from the United States Government

4) Setting up your website using www.balanta.org and www.djola.org as a template

5) Why all of this is significant and necessary and how it can be used, including transferring resources as foreign aid to your home countries and operating in the African Union 6th Region

Most importantly, however, is signing the

Petition to the Republic of Cameroon to Launch a Decade of Return Initiative and Provide Citizenship to the Descendants of the People of Cameroonian Origin Who were taken from their Ancestral Homeland and Enslaved in the Americas

The goal is to get 1,000 signatures to present to His Excellency President Paul Biya during his visit to the United States. Recognition certificates from the Cameroon Ambassador was just a first step. The moral, spiritual, historical and most importantly, LEGAL obligations that Cameroon has to the descendants of its prisoners of war that are living abroad has now been documented. Professor Elong has not put the issue clearly:

“The solution we must adopt is collective and political. Collective because we have to feel a movement of massive adhesion of Afro descendants in their desire to return to call on the decision-makers or in the Cameroonian parliament to open the debates and to take up the problem. It is therefore a question of forming a lobby from the United States. Politically, the government of Cameroon is quite open on the issue. Many initiatives have been taken, you just have to openly pose the problem to the competent authorities.”

Decade of Return to Cameroon: Report on the African Roots and Heritage Foundation and our Meeting with the Cameroon Ministry of External Affairs

From October 24 to November 2, 2022, I was the guest of Profoessor Anita Diop and the African Roots and Heritage Foundation (ARHF). I was invited to present my paper, New Afrikan Consciousness vs. New Afrikan Thought: Mysticism in the Age of Artificial Intelligence at the THE NEW AFRIKAN THOUGHT CONFERENCE in Yaounde, Cameroon, hosted by the INTERNATIONAL RESEARCH AND DOCUMENTATION CENTER ON AFRICAN TRADITIONS AND LANGUAGES (CERDOTOLA). You can watch all the videos of the Conference here.

Here is my report of the conference.

After the Conference, ARHF arranged for me to see the city of Yaounde as well as visit the Museum of the Forest People.

Here is my report of the Museum of the Forest People

On October 31, Professor Diop and I joined Professor Dolisane Ebosse Nyambe Cecile, Director of the Department of African Languages and Civilizations at Yaounde 1 University for an amazing lecture with her students. Before departing, I was able to meet with Gwedji Doris Wainwel, Director of Services in the Ministry of External Relations of the government of Cameroon. Below is my report of those events.

The Department of African Languages and Civilizations at Yaounde 1 University

Professor Anita Diop, Founder, African Roots and Heritage Foundation; Siphiwe Baleka, and Professor Dolisane Ebosse Nyambe Cecile, Director of the Department of African Languages and Civilizations at Yaounde 1 University

I was very excited when I arrived at the Department of African Literature and Civilizations at Yaounde 1 University. I was received by the Department Director, Professor Dolisane Ebosse Nyambe Cecile, Dr. Mbu Dora, and Professor Oumarou Jimira. They gave me a history of the department and an overview of the collection of theses archived in the department.

Professor Dolisane Ebosse Nyambe Cecile explained the challenges that the department had and still has attracting students, who are influenced to study more “European” fields as they lead to more “lucrative” jobs. The department, however, has been successful in creating a diplomatic corps that is going to be more influention as the New Afrikan Thought spreads and develops. Meanwhile, an immense amount of cultural knowledge of the people of Cameroon and surrounding areas is archived here. Unfortunately, as is the case across the continent and as I have witnessed myself in several African libraries and museums, the storage conditions are poor and threatens the preservation of the material. There is an urgent need for digitizing the collection so that it can be both preserved and disseminated. As of now, however, to access the information, a person must come to the Department. This is one of the components of the Decade of Return to Cameroon Initiative - to connect people to this precious archive of information as well as develop partnerships, like the developing partnership between the African Union (AU) and the historically black colleges and universities (HBCU’s) in the United States which could create multidisciplinary exchange programs where students of library sciences and African languages and civilizations could earn degree credits for digitizing the collection.

When it was time to speak, the ancestors took over. I spoke in English, which most of the students understood, and they asked questions, mostly in French, which were translated to me. The lecture and question and answer session was wide ranging and covered ancient history, African Americans, the African future, the importance of identity and traditional African languages, and the Decade of Return to Cameroon Initiative. Professor Dolisane Ebosse Nyambe Cecile helped to emphasize the technical points I was making. Fortunately, ARHF recorded the lecture!

Later that eveneing, Professor Oumarou Jimira joined us at ARHF headquarters in Yaounde. Professor Jimira’s PhD topic is Pan African discourse, Cultural articulation and Human rights in Postcolonial Musicology and I was able to give him a lot of information on the origin of the Pan African movement and the Rastafari movement, both of which started in Chicago in the early 1900’s, as well as the esoteric components of the Nyhabinghi drumming that originated in Uganda and how it informed the Pan African component of reggae music.

MINISTRY OF EXTERNAL AFFAIRS

One of my Cameroonian contacts living in London, Brother Monkom, helped me to connect with Dr. Elong, a Paramount Chief and Professor of International Relations. Prior to arriving in Cameroon, I share with him the report, TOWARDS A RIGHT TO RETURN & CITIZENSHIP POLICY  FOR DESCENDENTS OF PEOPLE  TAKEN FROM TERRITORIES IN AFRICA DURING THE TRANSATLANTIC TRAFFICKING AND ENSLAVEMENT OF AFRICAN PEOPLE: CASE STUDY CAMEROON

Dr. Elong informed us that Cameroonian President Paul Biya was coming to America to attend the US-Africa Summit in December 2022. He suggested that we use that opportunity to meet with His Excellency and thus, per the Professor’s recommendation, we drafted a request for an audience. Meanwhile, on November 1, Professor Diop and I met with Gwedji Doris Wainwel, Director of Services in the Ministry of External Relations. Professor Diop explained ARHF involvement in the diaspora and in Cameroon, and I explained the potential of Cameroon to become the focus of the Decade of Return Initiative in 2023 ahead of the African Diaspora Pan African Congress in Zimbabwe in April 2023. She explained to us that her office is in charge of the affairs of Cameroonians abroad and that she agreed that the time was ripe for Cameroon to launch a Decade of Return program. Ms. Wainwel requested we prepare information to send to the Minister of External Affairs.

Siphiwe Baleka, Gwedji Doris Wainwel, Director of Services in the Ministry of External Relations, and Professor Anita Diop

During the meeting, I explained to Ms. Wainwel that the issue of citizenship is one of the most important issues to what the African Union refers to as the “historic” Diaspora - those of us who are descendants of people captured as prisoners of the Dum Diversas war and enslaved in the America’s. As noted in the Cameroonian Case Study, United States v The Libelants and Claimants of the Schooner Amistad - 1841 makes clear that

“it is admitted that the African . . . owe no allegiance to (any Nations laws) their rights are to be determined by the law which is of universal obligation - the law of nature. . . a former domicile is not abandoned by residence in another if that residence be not voluntarily chosen. Those who are in exile, or in prison, as they are never presumed to have abandoned all hope of return, retain their former domicile. That these victims of fraud and piracy - husbands torn from their wives and families - children from their parents and kindred - neither intended to abandon the land or their nativity, nor had lost all hope of recovering it, sufficiently appears from the facts on this record.”

Thus, according to natural law and international law, and specifically the Geneva Convention, the descendants of Tikar, Hausa, Fulani, Bamileke, Masa, Mafa, Kotoko, Ewondo and other ethnic groups were taken from families living in territories now belonging to Cameroon have the right to return and citizenship to their ancestral homeland. Moreover, according to the Law No. 1968-LF-3 of the 11th June 1968 to set up the Cameroon Nationality Code, Section 3:

Section 3.

Provisions regarding nationality contained in international treaties or agreements duly ratified and published shall have effect in Cameroon even though contrary to the provisions of Cameroon internal legislation.

This is important since Cameroon does not recognize dual citizenship and this has been a stumbling block for the ex-patriate Cameroonian Diaspora. It is our vision and hope that the claims of the “historic” diaspora will help open the doors for changing the citizenship laws in Cameroon and thus impact the ex-patriate Cameroonian Diaspora in a positive way. Consequently, both diasporas should bond together and work together towards this end. This is a central component of the Decade of Return to Cameroon Initiative.

Ms. Wainel also expressed the desire to have a single umbrella organization to represent the descendants of Tikar, Hausa, Fulani, Bamileke, Masa, Mafa, Kotoko, Ewondo and other ethnic groups of Cameroonina origin. I then explained to her that there is a proposal to from Lineage Restoration Council’s in each African Union member state that could serve the purpose of streamlining the effective relationship and communication of the African Union 6th Region to AU Member States and to the AU itself.

Besides the formal business of the Conference, the University, and the Ministry of External Affairs, I was fortunate to be able to see the city, thanks to ARHF and my host, Anita Diop. With ARHF I was able to see some of the Yaounde nightlife and city.

THE NEW AFRIKAN THOUGHT CONFERENCE IN YAOUNDE, CAMEROON HOSTED BY THE INTERNATIONAL RESEARCH AND DOCUMENTATION CENTER ON AFRICAN TRADITIONS AND LANGUAGES (CERDOTOLA)

From October 24 to November 2, 2022, I was the guest of Profoessor Anita Diop and the African Roots and Heritage Foundation (ARHF). I was invited to present my paper, New Afrikan Consciousness vs. New Afrikan Thought: Mysticism in the Age of Artificial Intelligence at the THE NEW AFRIKAN THOUGHT CONFERENCE in Yaounde, Cameroon, hosted by the INTERNATIONAL RESEARCH AND DOCUMENTATION CENTER ON AFRICAN TRADITIONS AND LANGUAGES (CERDOTOLA). You can watch all the videos of the Conference here.

After the Conference, ARHF arranged for me to see the city of Yaounde as well as visit the Museum of the Forest People. On October 31, Professor Diop and I joined Professor Dolisane Ebosse Nyambe Cecile, Director of the Department of African Languages and Civilizations at Yaounde 1 University for an amazing lecture with her students. Before departing, I was able to meet with Gwedji Doris Wainwel, Director of Services in the Ministry of External Relations of the government of Cameroon. Here is my report of the conference.

NEW AFRICAN THOUGHT CONFERENCE

When I saw the conference Concept Note, I wanted to attend. I reached out to Professor Diop and she asked me to submit a paper abstract which, to my surprise, was accepted. I was woried, however, that my topic, New Afrikan mysticism and a proposal to develop a New African institute devoted to teaching and training “inner engineering” technologies that will enable students to talk to plants and animals, to remote view what’s happening on the other side of the planet or, indeed, on other planets, to teach methods of communicating with the supreme intelligence both insided and outside the body . . . . I thought all this might be just too fantastic. Part of my research involved reviewing the era of psychic discoveries and extra sensory perception research in the United States and Russia which was so controversial, even ridiculed, that it was conducted in secret. Would my presentation be well received?

All my doubs and reservations, however, were quickly layed to rest on the opening day of the conference when Molefi K Asante emphasized the importance of chronology - that it is absolutely necessary to have a clear understanding of the origin of things, particularly the origin of our pre-Kemetic societies, in order to properly understand history. In his own words, he said,

“It is important to understand, the main point that has led us to this juncture, on the road to intellectual clarity. One must begin all discourse with clarity on chronology, because without knowing time - that is a question of knowing when something happened or is supposed to happen - one can never have an appreciation of context. . . . “

I have always been emphasizing this and have spent much time teaching about the pre-Kemetic culture and philosophies, especially of the Balanta people, a combination of Bantu and Nilotic people. A good section of my paper gave specific examples of the evidence of pre-Kemetic and Kemetic mysticism.

From (left to right): Professor Molefi K Asante, Professor Anita Diop, Professor Dolissane Cecile, Siphiwe Baleka, and onstage, Professor Theophile Obenga

Professor Gregoire Biyogo, President of the International Committee of African Scientists and Experts (CISEA)

That night, however, I was blown away when Professor Biyogo, President of the International Committee of African Scientists and Experts (CISEA) discussed “Asymmetrical Mirror Theory and the Instantaneous Teleportation of Objects and Bodies from the Mortal to the Immortal Realms in the Displacement Mode of Fighters of the Ekang Tradition” and the implication for Africa.

Watch Professor Biyogo’s presentation on Asymmetrical Mirror Theory and the Instantaneous Teleportation of Objects and Bodies from the Mortal to the Immortal Realms in the Displacement Mode of Fighters of the Ekang Tradition

Here are my notes that I took during the presentation:

“Instantaneous teleportation of objects. . . . Hypothesis: New Physics - Tradition has been unable to unravel . . . . Africa has its own New Physics seen through the Sacred Books. . . . Nfeng, Biti ethnic groups, Ekang > These books > asymmetry and deportation> instantaneious deportation of bodies mortal vs. imortal.

Displacement Mode of Fighters. Fighters can move or teleport to different worlds:

mortal > immortal

immortal > mortal

We can’t speak in singular form anymore…. must talk about universe and objects in plural form; compare Egypt with Ekang.

Theological argument is the genuine evidence > sovereign nature.

Hypothesis #2: philological; Hypothesis #3: Theory of Asymmetic Deportation; perpetual > continuous

PRACTICAL PHASE: General theory of wars/cpnflicts + logos/science; cutting edge weapons can destroy in blinking of an eye; Drones > abosrbs all forms of information back to lab > the lab reconstructs reality then strikes;

GENERAL THEORY OF MIRRORS: go beyond light reflection theories; Asymmetric Mirror Theory - ability of anticipating; can strike targets before the targets reach a certain threshold.

SOVEREIGNTY: Catalytic evidence > goes beyond identity principle; Theory of co-belonging; Black Afrika + Kemet; uses Ekang language.

Mdu Ntr > Meju Nter: same in the Ekang language; theory of continuum.

Biyogo: “You cannot be in connection with divinity without an asymmetric moment under the apell of Atum”

Thus ends my notes, which do little to explain what Professor Biyogo was explaining. To begin to understand this, one must turn to Ekang Mythology of the Mvet epics. Accordingly,

“The Beti-Pahuin or Fang-Beti peoples are a Central African group of Bantu speakers with mutually intelligible languages, a common culture, and shared ethnic origin. They historically spanned an area from the Republic of the Congo in the south through Gabon, Equatorial Guinea, and Cameroon in the north. . . . . Traditional myths and legends were sung with the accompaniment of a stringed instrument called the Mvet. Bards would be initiated over a long period of study and ritual by a master that taught them the lore of the people. . . . The legendary first Mvet player was a man named Oyono Ada Ngone. . . . Oyono was tasked with singing the tales of the elder days to inspire hope and courage in the hearts of the Beti-Pahuin people as they marched into their new homeland and battled enemies. He would sing to them about the seemingly endless clashes between the immortal Ekang warriors in the southern land of Engong against the wily mortal sorcerers of Oku in the North.

The central conflict of the “Mvet Ekang” cycle between the men of the Yendzok tribe in Engong (better known as the Ekang for their progenitor) and Oku is over the jealously guarded secret of immortality which the Ekang are able to exploit, making them the most powerful tribe in the world. The Ekang are giants who call themselves the Iron Men. The tribes of Oku are highly diverse but share the aim of wrestling control of immortality from Engong through sorcery, trickery, and champions capable of challenging the immortals.

The Beti-Pahuin epics take place in a primordial world very different from the Africa we know now. The world of Mvett is composed of four main geographic areas:

Nkourou Megnoung Eko Mbegne: This is the region located in the far north of the Mvett world. It’s known as the far foggy drum country.

Etone Abandzic Mekok Engone: This is the eastern region. This is where life and its great mysteries were born, as well as human beings. This region is where Oyono Ada Ngone heard the voice of Eyo and that he had the supreme revelation. This region is also very rich in rivers, mountains, and gigantic trees.

Edoune Nzok Amvene Obame: This is a region located to the west. It is a territory rich in powerful men, but apparently quieter than others because many of Engong's warriors are the nephews of men in this region. It’s named “Rotting elephant carcass” as the implication is it’s so prosperous an elephant can live to a ripe old age.

Engong Nzok Mebeghe Me Mba: Called Engong for short, it’s located in the far south of the region, this realm is occupied by the immortals who created their country there. It is inhabited by the descendants of Patriarch Ekang Nna. The quintessential bellicose people, the men of Engong are valiant warriors who are experts in swordsmanship and wizardry. It is this unparalleled mastery of the occult arts that enables the men of Engong to be freed from death.”

Professor Ebenezer Njoh Mouelle, Founder of the Academy of Cameroonian Philosophy

After Professor Biyogo’s presentation, Professor Ebenezer Njoh Mouelle spoke. I made the following notes,

“Why keep it a secret? RE: the knowledge. > China as an example; need for power of governance to be centralized; DEMOCRATIZE THE NEW AFRIKAN MYSTIC.”

Above: Professor Theophile Obenga giving the opening address. From Left to right: Professor Theophile Obenga; Charles Binam Bikoi, CERDOTOLA; Professor Gregoire Biyogo, President of the International Committee of African Scientists and Experts; Professor Ebenezer Mouelle, Founder, Academy of Cameroonian Philosophy

After such an opening night presentation, I was ready for the rest of the conference and I resolved to sit and soak up as much information as I could from each session. Here is the program in English.

CONFERENCE SPEAKERS BIOS

Unoma Giese: “Willing and Abel: Overcomming the Miseducation of Africa”

My Notes: “DuBois Talented Tenth > “Tainted Tenth”: the Tainted Tenth needs to be punished.

? Systemic Solution? if women are raised through the same system, are they less susceptible to becoming Tainted Tenth?

Emmanuel Moselly Makasso: “A Mother Tongue Strategy in Creating and Disseminating Knowledge: A New Orientation in the Role of the African University”

My Notes: “Qualified workforce; Emphasizing importance of lineage genealogy knowledge and why it should be taught in education curriculum; no “cousins, aunts, uncles. . . .” only brothers, sisters, mother, fathers, etc.; Western concept of family contributes to incest and sexual abuse. . . .My thought > IMPORTANCE OF PRESERVING NATIVE LANGUAGE FROM THE TRANSGENERATIONAL EPIGENETIC EFFECT perspective encoding genetic memory.

Isis Ngo Binam Bikoi: “The New Psychological Thought Africa: Historical Achievements, Specificity and Perspectives”

My Notes: “Abscence of Afrikan Psychological thought, behaviors, complexes; theories are always coming from the west; Question: As a psychologist, is there an interest in Neurological sciences?; what about specific Afrikan “familiarty heuristics”?; witchdoctor as psychologist; speaking is a form of relief; My Thought: language issue may be solved through instantaneous transmission i.e. telepathy; experiments were senders and receivers don’t speak the same language yet were able to follow telepathic commands. . . .

SIPHIWE BALEKA PRESENTATION:

NEW AFRIKAN CONSCIOUSNESS VS. NEW AFRICAN THOUGHT: MYSTICISM IN THE AGE OF ARTIFICIAL INTELLIGENCE

After my presentation, I was asked by Professor Dolissane Cecile, “What is the priority?” to which I responded, “If you don’t have divine consciousness you won’t properly manage the material world/environment. Thus, we need to democratize initiation and training and concentrate on producing New Afrikan Mystics.”

Mathias-Eric Owona-Nguini: “Introductory and projective archeology of the political conceptuality of KMT: vestigal elements, African resonances, universal contemporary significance”

My Notes: “Why start with Biblical Table of Nations???? Djety = Prime Minister; Tatu = Throne>state; Djed = pillar; Sassa = Senate; Council of Elders . . . . AFRICA HAS ITS OWN POLITICAL CONCEPT; . . . saving the “state”; concept of the “messiah” or “savior”; “by speaking you give to others; by dictatig, you are leading . . . “ My Thought: We need a PAN-AFRIKA/NEW AFRIKAN CIVIL SERVICE EXAM for a state organized according to divine archetype

After the conference, Professor Owona-Nguini posted the following:

“DIVISIONISM, PANAFRICANISM'S CHILDHOOD STADIUM. Pan-Africanism Is The Indispensable Horizon Of African Emancipation. This is why, by the way, that this movement is strongly mocked and denigrated by the Contemptors and Detractors of Pan-African Dignity and Sovereignty. These Enemies Who Satisfy The Subalternization Of Africa Could Not Accept The Consolidation And Expansion Of A Movement That Aimed At Expanding The African Civilization Geo-Sphere. Many Africans Who Seek Consistent Autonomy From Their Civilization Are Yet Divided On Institutional Organizational And Ideological Formulas To Ensure This Dynamic Of Franchisse is lying. This state of affairs questions the strategic maturity of these Africans. Indeed, Instead of working on consensus frameworks that can strengthen the structure of Pan-Africanism, Africans are complicit in war and guerrilla between currents and factions (Afrocentricite vs Afro-Radicalism; Afrocen Tricite Against Afro-Futurism, etc.) Certain Ultra-Populist Segments Of Afrocentricite That Confine To Fascism Stigmatize Afro-Radicalism By Accusing It (Wrongly) Of Pouring Into Eurocentrism. The Progressive And Rationalist Segments Of Afro-Radicalism Attempt To Reduce Afrocentricite To Its Ultra-Populist Replacements. Expressing Their Reservation For Afro-Futurism. All these factional or factual fights have the effect of slowing down the systematic and strategic maturation of the Pan-African movement. Gold The Crucial Issue Is To Build A Colorful Bouquet But Bound By The Crown That Binds The Petals And Composes Each Of The Flowers. This means that the construction of a consensus is fundamental to ensure the strength of the foundations and the efficiency of the equipment as well as the civility of behaviors or the usefulness of developments. In the work of building a consensus, each current is called for adjustments and concessions by looking for points of convergence on institutions, modes of production and cultural frameworks. It's Not Byzantinism Manoeuvers That We Can Revive The Pan-Africanist Movement. . . .

AS LONG AS AFRICA AS A GEO-CIVILIZATIONAL BLOC HAS NOT RECOVERED ALL ITS FREE SOVEREIGN FREEDOM, NO UTOPIA CAN VALIDLY OR LEGITIMATE PANAFRICANISM. . .

RECONSOLIDATION OF PANAFRICANISM REQUIRES INTELLIGENT TOLERANCE FOR INTEGATING DIFFERENT AFRICAN CURRENTS OF THOUGHTS AND CURRENTS OF AFRICAN THOUGHTS. PROVIDED THAT THESE CURRENTS ACCEPT THE FOLLOWING BASIC PRINCIPLES: UNIFICATION (1), INTERPENETRATION (2), INTEGRATION (3), EMANCIPATION (4), CO-CIVILIZATION (5), HARMONIZATION (6), SOLIDARIZATION (6), MUTUALIZATION (7) , CO-CONSTRUCTION (7) CO-CONSOLIDATION (8) CO-PRODUCTION (9), CO-COMMUNAUTARIZATION (10). IT IS THROUGH THE APPROPRIATE SHIFT OF THIS COMBINATION THAT PANAFRICANISM WILL BE REVIGORATED BY TRANSCENDING FACTIONAL DYNAMICS. . . .

THOUGHT DOES NOT EXCLUDE MYTHICAL, MYSTICAL, OR METAPHYSICAL THINKING. IT IS NOT LIMITED TO EPISTEMIC THINKING, LOGICAL THINKING, SCIENTIFIC THINKING!!! WHEN WE TALK ABOUT AFRICAN THINKING, THIS INCLUDES ALL THESE MAGIC FORMS!!!

THERE IS NO WAY TO AFRICA OUTSIDE THE GREAT CITADEL OF PANAFRICANISM. AFRICAN RENAISNATION WILL NOT HAPPEN WITHOUT A RELATIVE AND SOLID PANAFRICAN STRATEGY TOWARDS THE MULTIPLE POWER OF A UNITED AFRICA.

1- 1 Treaty of Solidarity and Civilization Communities Organizing 1 African Civilization Geosphere Integrated By Common Adhesion To A Civilization Pact Of Trans-Community Recognition Of All Cultural Components F wave on the geo-cultural and civilizational consensus in favor of a Great Maatic Wall.

2-1 African Renaissance Treaty Expressing Joint Adhesion To An African Civilization Geosphere Founding A New African Way Of Living Translated In A Pan African Common House (aka United States of Africa / Union of Reps) African Social Ubliques/Pan African Union) Posed In Imperial-Continental Super Federation.

3- 1 Continental Treaty of Peace, Defense and Security Founding a Continental System Eponymously Consists of Imperial (Continental) And Intra-Imperial (Regional/Subregional) Commands.

4 - 1 Economic Convergence And Co-Prosperity Treaty Establishing A Coordinated Continental Economic System Based On Matic Harmonism Regulating The Self-Effective Potentials Of Competition And Competitiveness By Calling For Counterweight s To Cooperation And Cooperative With Simultaneously Cameramanist (Kamweralist) And Socialist (Sualist) Of A Complex Financial Apparatus Between Financial Markets And Public Financial Bodies.

4- 1 Political Convergence And Correspondence Treaty Arranging The Political Compatibility And Compossibility Of Co-Imperial (Regional), Intra-Imperial(Sub-Regional) And Sub-Imperian (National) Institutions.

5- 1 Institutional Maturity Treaty Erecting The Government By Degrees And Grades As The Matrix Of The Pan-African Government Based On Socialism, Mutualism And Trans-Communist Sodalism As Ways Of Civilization Of Soc Pluralism ial sub national / co national / state national / trans national. .

6- 1 Treaty of Good Social and Inter-Social Coexistence Establishing a Multilevel Continental System of Security and Social Protection Based on Co-Imperial (Regional) and Intra-Imperial(Sub-Regional) Regulatory Mechanisms St Standard / Homologic Of A Solidarity And Socialist Policy Of Social Coverage.

7-1 Cultural Intelligence Treaty Founding The Harmonious Coexistence Between An Africanite Community As The Basis Of Continental Civilization And The Different Community Levels Of Social Plurality And Cultural Diversity Across Mecca Intra-Imperial (Sub-Regional) And Sub-Imperial(National) Cultural Regulation Balancing Between Convergence And Difference At Mediums of Harmonious Negotiations.

8-1 Inter-Cultural Recognition Treaty. Charge of Ensuring the Due Trans-Community Regulation of Cultural Differences Through Educational / Training and Information / Communication Mechanisms Based on a Cognitive Base, Af effective, normative, foundational and operational common / trans-community.

9 - 1 Treaty of Scientific and Technological Convergence Instituting a Large Continental Belt of Knowledge and Skill Building a Continental-Imperial, Regional-Co-Imperial Organisan Machinery t The Convergence Of African Political-Scientific Or Techno-Scientific Development And Radiation.

10-1 Spiritual And Valorial Regulation Treaty Destined To Stabilize The Republican Management Of The Plurality Of Spiritual, Moral And Ideological Currents Around A Maatic / Ka-Raik Normativity Excluding Hegemonism, Sectionalism, L e Sectarism And Factionalism Profits Of Concertalism, Mutualism, Sodalism And Mutualism. . . .

CONDITIONS OF PANAFRICANISM EVENT:

1- A LARGE CONTINENTAL POLITICAL SPACE: An Imperial Super-Federation (5 Continental Confederations, 5 Super-Federal Areas)

2- A LARGE CONTENTAL ECONOMIC SPACE ( A Pan-African Development And Prosperity Belt: 1 Community Pan-African Economy Founded On 1 Medium Abundance Economy And On Solidarity Regulatoryism And Mutualist Concertalism As well as a Central Bank, a Continental Monetary Fund and 5 Regional Stock Exchanges).

3- A LARGE CONTINENTAL SOCIAL SPACE is based on a Continental Framework of Convergence of Social Policies in the 5 Confederate States/Regional Communities With Security and Social Protection Funds Prioritizing Redistribution In solidarity.

4- A GREAT CONTINENTAL CIVILIZATION SPACE. Panafricanism Requires To Establish A Continental Civilization Concert Charges To Ensure The Constitution Of A Pan-African Common Heritage With Institutions Charge Of Managing An African Corpus Of Canonic And Organic Humanities A Through Aesthetic And Stylistic Activity Developed In Large Pan-African Cultural Places Modeled Around Platforms Eventful.

5- A LARGE CONTINENTAL STRATEGIC AREA.

The Definition And Materialization Of An African Renaissance Requires The Establishment Of A Large Pan-African Military-Security Citadel (Integrated Continental Staff, Continental Commands, Regional Brigades; Continenta Mechanism Intelligence and Prospective; Pan-African Diplomatic Council) . . . .

THE GREAT LEOPARD, BAPTIST OF IOUNOU LA NOVELLE, THE RISEN CITY OF THE SUN, WILL INSTITUTE A DJADJAT OF LIGHTS KNOWN AS THE COUNCIL OF LIGHTS. When KAkA Aby Comes, Kama Will Start Coming Out Of The Darkness Because This Priest-Prophet-Preceptor-Prince Will Bring Him The Sacred Civilization Fire. Indeed, It Is A Wise Sesh And A Wise Saah To penetrate By The Enlightened Teachers Of DHwty, The Archpriest Of Atara-Nti-Si. kAkA Aby Mendjura Kar-Er-Ber Is Of Exceptional Moral, Cultural And Intellectual Height Because He Is A Khery Sesheta/Nkore Sok/Nkore Bisakara Impregnated With Hermetic And Systematic Knowledge Of All Mysteries. This Nsang Bekalara / Sesh Mu Kaartou Knows The Complexity And Subtlety Of Science And Arts Of Government And Power. He knows that the Mountain of Lions will be the site of Kama's rebound. That's Why, When Ra Will Give Him The Keys To The Great House Which Is Like A Throne Or A Crown, The Great Lropard Will Showcase His High Knowledge Of The Hermetic Science Of Government Laws. He Knows From Mendju-Htr/Men-N'Thot And Nekhen-Nu-Ouni The Wealth Of Kama's Politico-Pastoral Directory Is Based On The Ankh-Oudja-Seneb Combination. It is expected that Kaka Aby will put in place a Djadjat Nu Mafu, a Great Council of Light. It Is A Instance Of Wise That Will Be In Charge Of Accompanying The Great Leopard In The Revigoration Of A Solar Government Based On The Fine Knowledge Of The Astronomical Conditions Of Political Regulation. She Is In Charge Of Accompanying The Sage Mage Became Great Servant Of God And Solar Institutions Of The State Rehabilitate And Revisit Kama, The Great House Reincarnated In The Immense Wall Dressee Around The Central Domain Of Ousire / Awsar / A Top. This Djadjat Will Deliberate Under The Leadership Of The Great Leopard To Choose The Options Of Power Held As Axial And Central Government Directions. It Will Be Composed Of Real And Great Sages Helping To Rebuild The Institutional And Constitutional Structures Of Kama By Incorporating It As A State Concert Council. Said Djadjat Will Bring Sages From All Cardinal Points That Connects The Plural Space Of All Countries In A Circle Of Light. Thus kAkA Aby Will Be The Djadjat/Duga/Nduka/Muduka Supreme Guiding These Eminent Magistrates-Pontifs To Enlighten And Reeclzir The Path Of The Government Of The Lion Mountain Country By Examining Its Itineraries, Its Navigation Approach As Much Only His Driving And Manoeuvring Tools. This Model Will Become An Example Of The Synarchic/Kun-Aurkaic/Kunasukic/Kuna-Lusukeic Restructuring Of Political Systems And Regimes Across The Greater Kama Land. So, We'll See Kama Reach A Sublime Level Of Pastoral And Pontifical Guidance Based On A High Bill Concilial Institutionality And Constitutionality. If the Callipolis of the World will be back, a real U-Bu Nefer. . .

THE AFRICAN THOUGHT SPACE IS SIMULTANALLY DIVERSAL AND TRANSVERSAL BECAUSE IT IS TRAVERSE: -

ONTOLOGICALLY (Thought Of Being - Force/Energy: VITALISM/NYAMAISM);

Thought Of Being -Substance: ESSENTIALISM/NTUISM;

Thought Of The Being e-Situation: EXISTENTIALISM / LOWNESS;

Think Of Being Form: CONSCIENCE / KAISM;

Think Of Being: NOMINALISM / NDANISM -

Think Of Being-Matter: CORPORALISM/ZATISM;

Thinking About Being-Seem: INTUITIONALISM/KHAIBITISM;

Thinking About-Information: ANIMISM-AKHISM;

Thinking About Self-Sense: SENTIMENTALISM/NETJEMISM;

Thinking Of Being-Raiso': RATIONALISM/UDJATISM):

PHENOMENOLOGICALLY (Be-This: MONSTRATIVIST/NU-ISM);

Be-The: SITUATIONISM-AHAISM;

Be-Low: MIGRATIONNISM:/ABORISM;

Think Of Being-In:INTERNALISM-IKERISM;

Think Of Being-Outside: EXTERNALISM-SEKHETISM;

Thought Of Being-Of : LOCALISM/TANISM;

Thought Of Being For: SELF-SELF;

Thought Of Self: SAMEISM/MERISM;

Thought From the Self: MENISM / MERENISM;

Think From The Being Towards: DYNAMISM / KHEPERISM);

AXIOLOGICALLY (Think Of The Perfect Being: PERFECTIONISM / NEFERISM);

Think Of The Harmonious Being: HARMONISM / MAATISM;

Think About The Total Being: INTEGRALISM / OSISM;

Think Graceful: CHARISMATISM/MAAKHEROUISM;

Think Of Being Providential: PROVIDENTIALISM/MAAISM;

Think Of Righteousness: JUSTICIALISM/SHESAOUISM ;

Thought Of Being-Luminous: ILLUMINISM/IMAKHUISM;

Thought Of Being-Pure: SANCTIFICIALISM/OUEBUISM;

Think Of Being Self-Control: MAGISTRALISM/NEBIBISM;

Think Good: EUDEMONISM/MERISM;

Think Of The Being-Ambivalent: SETHISM/BA TAISM;

AND GNOSEOLOGICALLY (THE INTELLECTUALISM/REKHISM);

THE WISE: PHILOSOPHISM/SEBAYETISM;

THE KNOWLEDGE: SAPIENTIALISM/SAAISM;

THE SPEAKING: LOGONOMISM/KAAISM;

THE BEING-LEARNER: PEDAGOGISM/SEKHERISM;

Being-Thinking: MENTALISM / SIAISM;

Being-Willing: INTENTIONALISM / HOUISM;

Being-Calculator: COMPUTATIONISM / TEP-HESEBISM;

Being-Active: POSITIVISM / COMMISM;

Being-Organizer: PRAGMATISM / TEKHISM).

It Is Structure By Forms-Forces (RA: Spiritual Heliopolarism;

ATUM: Matrix Heliopolarness;

ATON: Rational Heliopolarism;

AMUN: Material Heliopolarianism;

KHNOUM: Substantial Helioplarism;

PTAH: Actionable Heliopolar;

KHEPER: Heliopola Processional risk;

AN: Functional Heliopolarism;

AS: Positional Heliopolarism;

TEP: Ascending Heliopolarness).

4 Cosmic Engines In Command Positioning (Figures) And Movement (Conjunctures) Based On Dialectic Action (AMUN/AMUNET:

Or KUK/KUKET Hide/Discovered;

HEH/HEHET: Eternal/Passenger;

RA/RAET: Bright/Dark;

NIOU/NIOUET: Vid e/Full).

TEKH/MAA/IB-RA(Twhty) And TEFNOUT/MAAT/KA-RA Act To Regulate These Forms - Forces By Super-Symmetrical Logic Linked To RA/AMEN/ATUM/ATON/KHEPER/AN/AS /KHEPER/KHNOUM Posed In Matrix Of Universe Emerging From Inert And Opaque Multiverse Of NIA /WE/ N O N E . This Frame Makes It Possible To Position Current African Thoughts As Maaticentric (Afro-Transversalism And Afro-Tropism) And Osirocentric (Afrocentricite/Afro-Kamism, Afro-Conscience/Afro-Radicalism) Or Sethic (Afropolitani) sme, Afro-Postmodernism, Afro-Romanticism) And Isphetics (Afro-Pessimism, Afro -Cynism, Af-Lycanthropism, Afo-Eurocentrism). This Is The Omo (Lomi/Romi/Nomi/Momi/Nlomi[Man,Son] And The Muntu (Mut/Muto/Muta/Mutan/Muda)[Woman] Or Moto/Mot/Muntu/Mutu[Man] As Well As The Man/Muna/Muan/My/Mun [Son] And the Nan/Nana/Nunu/Nii/Nia /Naa [Mother]Or La Ngo/Ngon/Ngonda/Ngondele[ Girl] Who Forms The Great Human Family ( Humanitas / Bumuntu / Ubuntu / Umma ) Anchored In The Mundus / Mundo / Mundi As Homeland Or OMANASIMBI OR WOMANASIMBI Or Humanism Of The Earth-Think Like WOMANA/WUMA/WOMA/VOMA/HOMO/EHOMO!!!”

Jean Felix Yekoka: “Construction of living together for the Africa of tomorrow based on a precolonial model? The Kongo case”

My Notes: “We have a trust problem. How to overcome? (My answer: Mystic consciousness); pre-colonial Kongo - isakululu - how to make realtionships peaceful. . . . ; Lemba - magical/religious; myth of origins > myth of Nguno, the woman who gave birth to 4 boyys/4 distinct states. . . . My thought: we need a New Afrikan Civil Service Exam to certify New Afrikan Diplomats and Government Ministers based on all these Afrikan sovereign and statecraft models. Warning: We must be careful of prejudicing vertical models of society and government such as “kingship” and “royalty” since it presupposes that some are more important/privileged than others. Africa has plenty of horizontal societies that do not concentrate power and authority into “royalty” which has/can be abused. . . . What Afrikan models are there for merit/capacity based systems???

Andre Mboule: “Re-appropriating Ubuntu Leadership Style”

My notes: “Sessions are still focused on brainstorming; looking for models to implement “Ubuntu” - why are models effective or ineffective?; Leaders > individuals and his/her team > hot to make efficient?; LEADERSHIP = “SHIP” of “LEADERS”; - “If you think effective leadership is expensive, try bad leadership. . . .’; leadership must produce effective results.

Lewis Ricardo-Gordon: “African Philosophy and the Future of Humankind and its Institutions”

My Notes: “(FYI- Lewis Gordon was one of my professors at Yale) Hekau - transformed + technology…. Afrikan philosophy is overwhelmingly relational > obligations greater than self; “disciplinary decadence”; willingness to go beyond philosophy; re-thinking power; decoupling nation state - becoming Ancestors makes sense for New Afrikans; creative rethinking of relations of power. . . . where speech is heard by an audience. . . . political nihilism of now . . . . publicity of power = democracy now. . . . African philosophy has task of contemplating and producing true Afrikan future; nation states produce “illegal” people. . . . feasibility of “Great Council”; existential committment - not what can be done but what must be done. . . . “cultivated irrelevance of those who ‘imperil us’ . . . .

Dennis Galvan: “Pragmatism, social engineering and institutional innovation: Problems and Prospects for New African Thought”

My Notes: “rethinking institutions…. 1. Problems of Institutions; 2. Creative Syncretism as anti-dualist; Analyzing development institutions. . . . institutions of belonging - i.e. nation states; Step 1: response to exogenous institutions of the colonizers impositions of institutional norms - “institutional monocroping”;; recommended reading: James Scott on state simplification; complexity economics and applied spirituality; structures of economy, culture, history; good at explaining structures and order but not institutional change; - “they can’t explain their own change”; Syncretism > from religious anthropology an account of change; Deliberation > creating new path out of memory. . . . New Solution which is not merely a combination of memories. . . . example: Parkour - temporary unauthorized use of public space > produces new forms of ownership and relations of power; institution of citizenship; micro-actions of every day activity we see emergence of new institutional forms > alternate modernity;

Charles Binam Bikoi: “What New Thought for what good governance of societies and science in a new Africa?”

My Notes: Entropy > closed systems > weakness; loses internal ability to re-invent itself. . . . External influences dominate; Limits of adaptations > knowledge and power becomes crystalized; Dynamism > Thought; New Afrikan Thought > go beyond Good Governance; crticism as crime. . . . “Afrika is Europe Retarded!”; “Democracy by Force1”; Doctrine > internally focused; again, insignificance of those government officials who imperil us . . . .; NAT = example of human behavior.

Tadewos Belete: Presentation during the evening discussion

My Notes: “None of the hotels in Ethiopia were managed by Africans. . . . we must design, build and operate our property; Investment is ours, management is usually outsourced; his company Kuriftu Resorts - 3,000 Ethiopian employees, 80% women; builders are hired to work/service the property after construction is completed; Goal: African-branded property (hotel chain) to represent all Africa; TOURISM: each month 1 country brought to Addis Ababa (diplomatic capital and gateway to Africa) to showcase that countries chefs, music and musicians, intercontinental library; waterpark - provide opportunity to entertain family and kids; building the biggest adventure park in Africa.

Didier Ngalebaye: “New African Thought and Development: Construction, distribution and endo-exogenous evaluation of knowledge in Africa”

My Notes: “Epistemologic- combines orality with writing; Importance of literature review so I can identify what has been done - strengths, weaknesses and develop the weaknesses; “Africanness” must be endogenous and exogenous; studies/conference proceedings to go to AU; Cognitive knowledge - history not properly documented; importance of NAT pedagogy and disseminating NAT conference results; how to assess on the basis of criteria, results after 1 year . . . . .; NAT > Endogeneous references - import only what we can’t produce locally….

Dr. Serge Alain Godong: “Can Africa challenge the agency theory? Conformisms and originalities in the sub-Saharan trajectories of capitalism.”

My Notes: “Not even 3% of what is in the room is produced in Africa. . . . Management is to organize the relationship between humans and production factors. . . . Africa > less than 3% international trade. . . . what mechanisms to put in place? My Thought: “Dr. George Washington Carver as an example of source of new ideas for local production”. . . . Systems that generate productivity - what happened to the $5 billion in Cameroon???? What did it produce??? why do we struggle with this???

Dr. Reynaldo Anderson: “Afrofuturism 2.0, African Futurism, Hauntology and the Rise of Dark Speculative Futurity”

My Notes: “200 year present: Ancestor (100 years) < You > (100 years) offspring; The 2nd Race for Theory; Pat Buchanan 1992: Culture War - white nationalists conclude its about philosophy; Afrofuturism - Marc Dery, CT Keto - Africa Center perspective of world history and future. . . . ; Create history in the actions of present; My Thought: “Bob Marley said the revolution will be telpathized”; How will Astro-blackness and Global Black Identity exercise political power vis-a-vis/against the state - i.e. the U.S., China? . . . Emergence of a paradigm involves persuasion, aesthetics, + …… Assault on imagination; It takes a system to oppose a system. . . . (How about asymmetrical warfare?); To speak is not a solution; let us act . . .

LISTEN TO DR. ANDERSON’S PRESENTATION

Wullson Mvomo Ela: “The Reinvention of the Power Assertion Strategy in the 21st Century: What Responses from Africa to the Rest of the World?”

My Notes: “Crisis of Audacity!; betrayal of academicians and clerics - “several parrots”; Space and Time structure identity; domination of “spirits” is the actual problem as mush as military, economic, and technical dominance; China - “land of the rising sun”; America - “city on the hill/Blessed nation/American Dream” - Africa ????? - WE NEED TO REBRAND. . . . What strategy /communication?; stop using “DEVELOPMENT PARADIGM”;

Jean Eudes Biem: “What a great forward-looking strategy for the lifting of structural mortgages to the construction of the United States of Africa, the first world power”

My Notes: “ New African Thought > impossible without prospect of power; renewal must be “conquest”; Declare will to emerge is declaration of war under white supremecy. . . .; proposal to apply New Afrikan strategic thoughts; GREAT STRATEGY OF POWER; STRATEGY OF FUTURE for the change to come; “PROSPECTIVE STRATEGY” - Who are we as an entity???? - Audacity to think of the impossible - United States of Africa. . . . 2025: African Population increases to 2 billion - only region of growing population; specific strategy of Internal consolidation . . . .; issue of inferiority > 1,500 years of inferiority; Africa is diversified entitties; We have to construct an empire of mono-nationals. . . . Major strategy should resolve to roll-back the obstacles; UoA > Federal state; Reform or Revolution? - NO CONCESSIONS ON MAJOR STRATEGY; - What is federal vs. Con-federal? -AFRICAN IMPERIUM is not Domination through exploitation, it is not colonial; IMPERIUM is “I Am the only Master in my Homeland”. . . . ; turn our back on colonial epistemology. . . . My thouhgt: “Military modernization based on what principles???? Arms or remote viewing?”

Cheikh Tidane Gadio: “Paroxysm of Crises in Africa: the advent of the United States of Africa becomes a question of survival for the continent”

My Notes: “Africa has one problem: the problem of leadership; lack of will > they know but don’t take actions. . . . when you don’t speak truth, you add more ills to the world; Rwanda genocide was Africa touching the bottom of our history. . . . We still have Congo, Liberia, we keep going from bad to worse, the floor keeps dropping; Mali has 7 borders - why do they not come together as one? - Cheikh Anta Diop: “I don’t need your approval to validate my theory”; We need an African Army, Currency, Bank and Citizenship; Balkanization of Africa; Diop denounced the creation of ECOWAS - we are copying models that are not ours; Diop prophesied tat 30-50 years we will see this truth . . . . ECOWAS is in crisis. . . . Nyere before death said Nkrumah was right!!!! He apologized…. ECOWAS can’t move forward- why not a Federated state for West Africa? - An Islamic Caliphate by 2025 is some people’s agenda. . . . Africa without the Diaspora and vice-versa will not go far. . . . “Mission of Responsibility”.

CONCLUSION:

My Notes:

Dr. Patrice Passy: Africa - 30 years- population doubles; Africa becomes the 2nd biggest demographic power in the world; need strategy for demographic dividends; build economy for dividends for all; weak military > weak organization; moving from observations to local solutions: QUESTION OF STRATEGIC VISION WAS MOSTLY SIDELINED; Demographic revolution; Identityt revolution; building power and how to protect it; CREATIVITY IS AN ACT OF POWER.

Cheikh Tidane Gadio: Final reflection - conference confirmed my ideas and convictions; the west has lost the monopoly on the future of modernity; Nkrumah: Unite or Die; we are the visionaires and prophets; avoid the trap of division; when a paradigm leads us to an impass, have the courage to admit it . . . .

Theophile Obenga: Premise of the Constitution of a Federal State; delighted by the meeting; not easy to hold such an event; we are human “phenomenon” not animals, tree, clay, . . . born creators; avoiding nakedness is a human phenomenon - why?; In ancient Africa wrongdoers were punished but not imprisoned. No one was deprived of freedom - the human has a spiritual anatomy, it is sacrilege to imprison “divine” entities like the ka and sah . . .; you are either colonized, slave or partner - you are not SOVEREIGN based on “development paradigm”. . . If we don’t start with a federal state we will be like Latin America; - referencing American Constitutional Congress; we will start - it won’t be perfect but we must start with our own logic; FEDERAL STATE OF AFRICA IS THE SOLUTION; Needed: Yaounde Declaration and Action Plan

My Conclusion: The Problem of Africa is Leadership. The Problem of Leadership is lack of Mystic Consciousness. We need a curriculum that produces Mystic Consciousness that can be measured and certified to produce New Afrikan Government Officials; We need standards for Leadership that include initiations and inner engineering capacities. Question: does security precede development? Which way security? Traditional military or mystic??? - Not enough to have structures, we must have transformative capacity and we need power that can see into the future. . . . From Omotunde - Humans we have; intelligence we have; Consciousness we need. THERE MUST BE A PRODUCTION SYSTEM THAT IS DIFFERENT. . . . There is also a problem of transmission of pedagogy of New Afrikan Thought.

POST CONFERENCE THOUGHTS

The New Afrikan Thought Conference was impressive. It was by far one of the most simulating group thought experiences I have ever had. The conference facilites were amazing and included real time translation via headsets. The level of discussion was extremely high and there was an extraordinary, palpable spirit that governed the conference throughout the four days. It was an honor to be included amonst so many of the continent’s best thinkers, strategists and visionairies and I was proud that I could make a contribution. Everyone seemed to be on the “same page” and there wasn’t too much arguement though there was plenty of alternative perspectives presented. The patience exhibited by everyone to give speakers a full hearing was a sign of great maturity. In my opinion, Yaounde Cameroon has become the intellectual center of Afrika, due in no small part to the necessity of solving the various problems created by the incredible diversity of peoples and languages in Cameroon. The challenge, of course, is developing the pedagogy to spread the New Afrikan Thought the will treat existing institutions that “imperil us” as irrelevant while building a practical power informed by African sovereign models both ancient and yet imagined. I am hoping that my call for an Institute of New Afrikan Mysticism and Inner Engineering Techonology will be taken up and manifested. My job now is to help spread the New Afrikan Thought to the Afrikan Diaspora - hence this report.