The Fire Brigade is coming to Africa!


Author:  Andreas Schlüter 

Read more of his Articles by visiting  WiPoKuLi   

the pyromanic Fire Fighters

Check the countries with wars and crisis one by one, all full of Minerals and Oil!

See also:

US AFRICOM, Fuck off:

But, it´s not only Africa, but also Middle East, South East Asia – and East Europe, where these “Fire Fighters” are active!

And in Germany socalled “Social Democrats” with Frank Walter Steinmeier (Frankensteinmeier) ahead are on the Train!


Please visit the Author’s website WiPoKuLi to read the original article!

AUTHOR:  Andreas Schlüter (above)

Why is Hollywood Continuing to Whitewash Ancient Egyptian History in 2014?

Re-blogged from an article written by Caleb Gee from his Blog

“It’s been over half-a-century since most African countries severed the chains of European colonialism and officially gained their independence, and during the intermediate years between then and now the academic community has largely come to the point of acknowledging, albeit kicking and screaming, that humanity and much of civilization as we know it have their roots in Africa. But while science firmly places humanity’s origins inside the continent, Hollywood has apparently changed very little since the world supposedly did away with its colonial racist past. Two major studio films will be released this year – The Gods of Egypt,(directed by Alex Proyas) and Exodus: Gods and Kings (directed by Ridley Scott) – which will attempt to portray historically-based events that occurred in Ancient Africa, but with all-white actors being cast in the lead roles. Adding insult to injury is the fact the only roles in which people of color have been cast, at least in the latter film, are those of guards, assassins, “lower class civilians”, thieves, and oh yea… servants. Never mind the reality that during the historical period in which these movies are supposed to have taken place, virtually no white person had yet even stepped foot anywhere in Africa, particularly not in Egypt…



For the full Article read more on the Author’s website by clicking here

A further excerpt:

“…Why then does the average Egyptian dwelling in the modern Arab Republic of Egypt look significantly different from the original inhabitants of the Nile Valley? The answer lies in the many successive invasions and occupations that began taking place during the latter half of the 1st millennium B.C. Prior to about 1700 B.C., there were virtually no white people anywhere in Kemet aside from maybe a few Asiatic servants who trickled into the Delta. The first foreigners to appear on record came in very small numbers at first and were a group of Semitic people known simply as the Hyksos, which translates to ‘rulers of foreign lands’. (It was long believed that hyksos meant ‘shepherd kings’, but this has proved inaccurate.) At first their presence was welcomed in the kingdom, but as chaos and unrest spread throughout Kemet at the close of the 14th dynasty, the Hyksos were able to take advantage of the situation by usurping the throne of Lower Kemet and establishing themselves as rulers of an area which extended from the Mediterranean in the north to just below the city of Memphis in the south. Depending on which historian one relies on, the Hyksos rule in Lower Kemet lasted either 200 or 500 years in what’s been designated the Second Intermediate Period in Egyptian history. Whatever the case, the majority of Egypt was still governed by the native Egyptian population. By the time the Hyksos were driven out entirely by the last rulers of the 17th dynasty circa 1500 B.C., all of the greatest monuments for which Egypt is best-known for – the largest of the pyramids and Heremakhet (best known as the ‘Sphinx of Giza’) were at least as old as 1,000 years already. Ancient Egypt really began its decline, at least as far as its native history is concerned, with a wave of successive invasions and conquests that would eventually change the racial makeup of the people of the land and even the culture. The Assyrians conquered for seven years beginning in 656 B.C. Then came the first of what would amount to three different conquests by the Persians in 525 B.C. (the final was in 629 A.D.), followed by the conquest of Alexander the “Great” of Macedonia (Greece) in 334 B.C. and the beginning of the 300-year rule of the Ptolemaic Dynasty. Greek occupation was brought to an end by the all-powerful Roman Empire in 30 B.C. Egypt was essentially reduced to a vassal of the vast Roman empire during its 700-year occupation, but with the rise of Islam as a serious competitor to Christianity as a world religion, a small army of Arabs was able to conquer Egypt in 639 A.D. A major influx of Arabs into Egypt occurred in the next four years and by 643 A.D. Egypt was a largely Arab country. Aside from a later influx of Turks during the medieval rule of the Mameluks, the population has since remained majority Arab. But, as Professor Molefi Kete Asante points out, “The presence of Arabs today in Egypt should not be read as an ancient presence just as White presence in Australia should not be read as an ancient presence. The same for America.”

Let us not forget that the science of modern Egyptology is itself rooted in the 19th century era in which scientific and academic racism flourished, when Europeans did everything in their power to colonize not just land and people, but the various fields of academia to promote their “scientific” theories of white racial superiority. It should come as no surprise then that the earliest European explorers found ways of attributing everything extraordinary they found in the continent as the creation of white people. They even designated the Black people inhabiting East Africa (perhaps because they saw in them a strong physical similarity to Ancient Egyptians as they were described in the Greek texts) as “Hamites” or “black-skinned caucasians”. This is the double-standard white Egyptologists and anthropologists subjected people of color to. When it came to the study of the most glorious civilizations of antiquity, the Black people who were at the root of it suddenly became “caucasian” or at the very least classified as “non-negroid”. But when it came to deciding the rights of the people who shared these same characteristics in countries under white colonial rule, these “black-skinned Caucasians” suddenly became “Negroes” again in the eyes of the law. The archaeologists who garnered the highest respect from the academic community were usually the ones whose conclusions were the most racist. German Egyptologist Richard Karl Lepsius declared confidently that even Ancient ‘Nubia’ – located in modern-day Sudan – was a civilization that “belonged to the Caucasian race”. The British Egyptologist Richard A. Reisner echoed Lepsius’s sentiment without a single bit of evidence to bolster his claim other than his own white supremacist ideology. “Nubia’s leaders, including Piye,” wrote Reisner, “were light-skinned Egypto-Libyans who ruled over the primitive Africans.” Reisner’s racism was so insistent that, despite all of his “respectability”, he reconciled the unanimous testimony of the ancient Greek writers who described the Egyptians and Ethiopians as Black by saying that they were only referring to “the inert mass of the black races of Africa” who he says were a subjugated caste that “had never developed either its trade or any industry worthy of mention.” A doctor by the name of Joseph Maes wrote in a 1924 article that ancient megaliths located in West Africa could “not have been executed by the black race” because the megaliths “require a considerable amount of effort… without any relationship to the natural functions of eating and copulating which alone interest the black man.” (Maes also described himself as an expert in “Black psychology”.) And finally there’s James Breasted, America’s foremost Egyptologist during his lifetime and the founder of the Oriental Institute in Chicago, who once famously wrote in 1926, “The evolution of civilization has been the achievement of this Great White Race.” The “negroid” and “mongoloid” races, he proclaimed, were “geographically so remote” that they “had no direct connection with the main stream of civilized development of which we of the west are a part.” (**) Breasted of course failed to realize that during the prehistoric era in which civilization began to emerge in Africa followed by Asia, his “Great White Race” as he calls them was largely confined to the caves of Europe where extremely icy weather prevented them from leaving.

And yet, even as European colonialism and imperialism flourished, there were some European specialists who did in fact recognize Kemet for the indigenous African creation that it was. They were entirely shunned by the larger academic community, however, or at the very least conveniently ignored. Foremost among them was Gerald Massey, the author of Ancient Egypt: the light of the world. Others included A. H. L. Herren and Sir E. A. Wallis Budge, the latter writing in his late 19th century book about Egypt: “The pre-historic native of Egypt, both in the old and in the new Stone Ages, was African and there is every reason for saying that the earliest settlers came from the South.” Eugen Georg in his 1931 book, The Adventure of Mankind, reached the same conclusion as Massey and Budge, holding that “Blacks were the first to plow the mud of the Nile; they were the dark-skinned, curly-haired Kushites.” In the latter half of the 20th century a whole field of Africans and people of African descent who specialized in every major field of science made the cause of restoring Africa’s proper place in world history their own, producing irrefutable evidence that Africa was both the cradle of humanity and civilization itself. Some of the most prominent names of this African-centered, or Afrocentric, approach were the late Senegalese scholar Dr. Cheikh Anta Diop, Dr. Ivan Van Sertima, Dr. John G. Jackson, Dr. George G.M. James and Dr. Molefi Kete Asante just to name a few. Together they struck at the heart of white supremacy in higher education like nothing ever had before or since. The reaction of the traditional Eurocentric academia was hysterical, and many right-wing traditionalists still openly mock and deride Afrocentrist curriculum because of what it represents. They feel threatened by African and African Diaspora people studying and interpreting their own history on their own terms, instead of terms drawn up and favored by the white establishment.

Why then has the larger European and Euro-American academic community sought to thwart, undermine, erase, downplay and bury the earliest evidence that the origins of classical civilization are firmly rooted in Africa? The British journalist Flora Shaw, writing 100 years ago under the name of ‘Lady Lugard’, seems as if she might have known the answer:

“If this should prove the case and the civilized world be forced to recognize in a black people the fount of its original enlightenment, it may happen that we shall have to revise entirely our view of the black races, and regard those who now exist as the decadent representatives of an almost forgotten era, rather than as the embryonic possibility of an era yet to come.” [quoted from Christianity Before Christ. Jackson, John G. (1985). Page 177]

Heremakhet, better known as the “Sphinx of Giza”.
To put it another way, to acknowledge this would be to acknowledge the extent of the crime that’s been committed against the African men and women of the world, and it would undermine the entire racist logic underpinning the brutal systems of capitalism and imperialism. Count comte de Volney of France recalled in 1787 the revelation that came to him as he beheld the only face of its size to have truly withstood the test of time. Gazing at the gigantic ‘Sphinx’ of Giza, he began to gain a sense of the magnitude of what was being done to the c3Africans. It was then that it dawned on him

“…that this race of blacks who nowadays are slaves and the object of our scorn is the very one to which we owe our arts, our sciences and even the use of spoken word; and finally recollect that it is in the midst of the peoples claiming to be the greatest friends of liberty and humanity that the most barbarous of enslavements has been sanctioned and the question raised whether black men have brains of the same quality as those of white men!”

That the roles of these historically Black and Brown characters are still being reserved for only the palest of faces speaks volumes about the continuing racism against African people. It sends a message that just about anyone is allowed to take credit for and bask in the glow of African civilizations except for African people themselves! But if there’s one thing Europeans and people of European descent should remember, it’s that just because some might perceive themselves as being the present-day masters of the globe, it doesn’t mean this was always the case, nor is it guaranteed they shall remain so in the future. Empires in history rise and fall; even the United States will prove no exception…”;  Read full article on

Follow the author @cal3bg on Twitter

American Hypocrisy on Full Display: U.S. Sanctions Venezuela Over ‘Police Brutality’

re-blogged from US Hypocrisy

Author:  Caleb Gee

“…Despite his 2008 pledge “to quash fear and promote dignity” among nations as opposed to the belligerency of the Bush years, the administration of President Barack Obama has seen the U.S. empire’s sanctions regimes continue unabated, and in some cases even expand…”;  read more on Author’s website

follow Caleb on Twitter:  @cal3bg




“Gangsta” is not Revolutionary


Re-blogged from a post by Agyei Tyehimba from his blog

“In his 1963 “Message to the Grassroots” speech, Brother Malcolm X warned, “If some of you understood what a revolution really is, you wouldn’t use the word. Revolution is bloody, revolution is hostile, revolution destroys everything in its way.” I have reason to believe that many politically minded college students, hip-hop artists, and other members of our community, mistakenly refer to themselves as “revolutionary.”

One problem we face in discussing anything revolutionary, is that the term and its implications are confused. Naturally, this society’s elite benefits from our confusion in this regard as they have no interest in losing their power or prestige.Language, which provides us with definition, clarity, and therefore direction, is a key tool used to misdirect our energy. Many of us in the Hip Hop community facilitate our own confusion when we take words and change them to suit our interests.

For example, our word “gangsta” evolves from the word “gangster.” A gangster is a thug who uses any means necessary to enrich himself. A gangster by definition is selfish and territorial; they do what they do for themselves, their turf, and their “gang.” A gangster’s actions or interests often go against those of the community. Why? Because gangsters exist not to advance and advocate for the larger community, but to empower and enrich themselves.

Interestingly, gangsters (and wannabees) portray themselves as anti-establishment, but in reality, they mirror the values of our governing bodies. Self-serving violence, monetary greed, repression of dissenting voices/ideas, and control of territory are key qualities of our government. In similar fashion, gangsters control territory, suppress freedom of expression, and use violence to impose their will upon people who are weaker than themselves. Contrary to popular opinion, gangsters do not oppose the status quo; they actually support it. The only difference is that they do so without “legitimate” or legal protection and support.

What is it then that we common folk find so attractive about gangsters? Certainly their general disregard for the law, law enforcement agencies, and societal norms fascinates us; they do things most of us are too fearful or powerless to do. A member of La Cosa Nostra enacts his/her own form of retribution against violators, rather than trusting the flawed court system to do so. The Bloods or Crips don’t write grants to federal and private agencies for money to secure their needs (they couldn’t if they wanted to). They don’t sell candy, have bake sales or perform songs and dances for money…they steal it from others or sell drugs to procure it. Street gangs don’t petition the police department to protect their territory, they use force to do it themselves.

Their proactive stances, level of organization, willingness and ability to protect and provide for their own, and refusal to place trust in societal institutions is, well, attractive. This explains the continuing romance the American public has with gangster movies and the tendency for so many rap artists name themselves after iconic gangsters (or in Jim Jones’ case, psychotic cult leaders).

Some Black organizations astutely recognized the political potential existent within local criminal elements and attempted to recruit, reform and absorb them (the Nation of Islam and the Black Panther Party come to mind). And in some cases, this strategy worked. Typically though, the gangster element continued their criminal activities as members or allies of the recruiting organization. For example, the “ Philadelphia Black Mafia” continued to distribute heroin, perform murders for hire, and extort other drug dealers in the 1970s, even as official members in Nation of Islam Temple #12. The Black Panthers in Chicago attempted to form an alliances with the Blackstone Rangers – also known as the Black P. Stone Nation or El Rukns – a politically minded street organization with criminal elements. The Rangers were heavily influenced by the Panthers, Islam and the Moorish Science Temple, but became dismantled due to CointelPro, leadership rivalry and continued criminal activity.

Whatever our romance with the gangster lifestyle may be, the fact remains that living an illegal lifestyle alone and becoming rich and powerful from it, does not make one a revolutionary, unless their motivation and actions are intended to benefit the people and to challenge their collective oppression. And while all human beings are capable of redemption or political transformation (as we saw with Malcolm X or more recently with our outstanding Detroit-based organizer Yusef Bunchy Shakur) reforming the gangster element is far more difficult and developmental than we realize.


I say all of this to say that we cannot confuse being “gangsta” with being revolutionary. Perhaps we need a redefinition of terms. A revolutionary seeks total liberation of the people from all forms of ignorance, and oppression. A revolutionary seeks humane treatment of his/her people and has no tolerance for discrimination on any basis. A revolutionary seeks to expose and discard elitist and brutal authorities.

When we approach the conversation from this perspective, we realize that gangstas are not revolutionary, but reactionary. They have internalized the false teachings of their masters, leading them to hate themselves, devalue and abuse women, disregard family responsibilities, and personify in every conceivable way the white supremacist roles and perceptions of Black people.

A reactionary will read and quote Malcolm X and Marcus Garvey, then go out and sell drugs in their community, justifying it as “a way to survive.” This contradiction is magnified …Read more on Author’s site

The 7 Missions of a Revolutionary

Re-blogged from a Post written by Agyei Tyehimba

from His blog

“The term “Revolutionary” gets tossed about so much these days that it has become cliché. Based on my studies and activities throughout the years, revolutionaries have 7 important and interrelated missions in an oppressive society.

1. To expose and critique the political, economic, religious and other systems oppressing the masses and educate the masses to how these systems negatively impact their lives, so as to create righteous indignation against oppressive systems and to stimulate a desire among the people to confront and defeat them.

2. To expose establishment propaganda, explain it to the people, and help them develop the ability to recognize, understand and counter it themselves.

3. To develop meaningful relationships with the people based on fairness, competence, hard work and accurate information so as to create feelings of mutual respect and credibility which will be used to push forward in solidarity.

4. To transform the collective consciousness/culture/values of the people to eliminate their own self-defeating, shallow and divisive views and practices and replace them with those that are self-affirming, significant and liberating.

5. To work with the people to dismantle/eliminate oppressive systems and to create alternative systems/institutions to sustain/develop/protect our lives which are based on freedom, justice, and equality (Such systems should not replicate the oppression or injustice in already-existing systems).

6.To develop competent and trustworthy allies in this struggle to enhance our ability to do the tremendous work necessary and destabilize and debilitate oppressive systems at every opportunity.

7. To inspire and develop faith, hope and pride among the people in an effort to counter the negative and spirit-crushing propaganda of the opposition, and to create the capacity of the people to believe in themselves, love themselves and work for themselves”; – Agyei Tyehimba


Agyei Tyehimba is an educator, activist and author from Harlem, N.Y. Agyei is a former NYC public schoolteacher, co-founder of KAPPA Middle School 215 in the Bronx, NY, and co-author of the Essence Bestselling book, Game Over: The Rise and Transformation of a Harlem Hustler, published in 2007 by Simon & Schuster. In April of 2014, he released Truth for our Youth: A Self-Empowerment Book for Teens. Agyei has appeared on C-Span, NY1 News, and most recently on the A&E documentary, “The Mayor of Harlem: Alberto ‘Alpo’ Martinez.”

Agyei earned his Bachelor’s Degree in sociology from Syracuse University, his Master’s Degree in Africana Studies from Cornell University, and his Master’s Degree in Afro-American Studies from the University of Massachusetts at Amherst.

If you are interested in bringing Agyei to speak or provide consultation for your organization, please contact him at

The Truth About America’s War On the Muslim World [VIDEO’s]

Re-blogged from USHypocrisy

“The following videos contain testimony from former American soldiers who served in the military during the Iraq and Afghanistan Wars, but have now turned against them. They tell of horrors they’ve witnessed, as well as horrors they themselves have at times participated in. Today they are saying, “No more!” They won’t be the puppets of Exxon Mobil and British Petroleum any longer.” via @cal3bg

Ever wondered what Rev. Jeremiah Wright meant when he said “terrorism begets terrorism” and “hatred begets hatred”? Watch the following:…”

Visit the original post on the authors site to see more…

Stop U.S. Wars of Occupation and Police Terror!

Re-blogged from:


“…All over the planet—and inside the U.S.—African, Mexican and oppressed peoples are resisting U.S. war, terror and theft of their resources and land.

Black and brown peoples are fighting back against this brutal and profit-driven capitalist system built not on ideals of equality and democracy, but on hideous crimes such as the massive enslavement and commodification of African people, unimaginable genocide of the Indigenous people and colonial violence of massive proportions.


This system and country rest on a pedestal of torture, terror and humiliation for the benefit of a minority of the human race at the expense of millions and millions of people and their cultures and social systems.

This is how capitalism was born and this is the only way it can continue to function today.

The Uhuru Solidarity Movement offers a solution to the crisis of today’s world.

There is a future for humankind being forged in the ghettos and barrios and oppressed and impoverished communities every place where people are fighting for self-determination, the freedom to live and not just grovel to survive on a dollar a day in a repressive system while others enjoy the benefits of their stolen labor and resources.

People everywhere want the right to build their own economies with their own resources that benefit their children and their people.

They want to freely associate both economically and culturally with whomever they wish.

They want a dynamic, equitable world built on true justice, peace and mutually-respected independence.

We can and must be part of that future.

As white people organized under the leadership of the African People’s Socialist Party, working for the liberation of Africans everywhere and in solidarity with oppressed and struggling peoples across the globe, we know there will never be peace without this vision.

That’s why we say “Reparations—there can be no justice without it.”


We must separate ourselves from identifying with the U.S. government and its expectations of unity, a white nationalist unity, and mindless apathy that has us  fighting for our own interests at the expense of the rest of the world…”;  Read full post on Author’s site

Racist Police Brutality Part I: History of The American Police State

Re-blogged from a post by Agyei Tyehimba gyei Tyehimba on My True

Why does Police Brutality Exist?

“…As Hip Hop legend Jay Z has said, “Men lie and women lie, but numbers don’t.”  Nor do numbers lie concerning Black death by white hands. According to the 2012 “Operation Ghetto Storm” report by the Malcolm X Grassroots Movement, statistics taken between January and June of that year demonstrated that a “Black person was killed every 36 hours by white police, security guards or self-appointed vigilantes.”

Disturbing data like this compels the intelligent and concerned among us to ponder why Black lives in so-called “post-racial America are still criminalized and devalued. All across this country, Black people seething with righteous indignation are protesting and discussing how to protect ourselves from agents of the American police state (the second part of this series will focus on this issue.)

ghetto storm

Concerning this question of resolution, I’ve heard and read intelligent and well-meaning Black folk offer the same traditional approaches we always hear regarding police brutality: Marches, demonstrations, rallies, protests, teach-ins, filming police, police sensitivity training, clinics on how to cooperate with and peacefully engage police, and the like. While I am not completely resistant to these strategies, I am admittedly  skeptical. I am inclined to believe that our wholehearted and patriotic devotion to such methods reeks of naivete.

.Somehow we have come to believe that murderous and repressive police are acting outside of their official duties. And this is where we are wrong. The first intelligent step toward ending or at least effectively neutralizing police brutality is to understand the sociopolitical role and function of police in the United States.

Understanding the true role of police in our nation requires that we know the true history of police forces in this country. Mainstream scholars of police history spin the narrative that America inherited its idea of policing from Britain in the form of constables and night watchmen. According to most accounts, early forms of public policing began first in Boston (1636), then New York City (1651), and then Philadelphia (1705). As populations grew and territories became more industrial and based on specialized labor, other cities adopted volunteer and later professional and more organized police departments.

This history is factually accurate, but does not explain the political and sociological function of police in modern society. For this, we must dig a little deeper and examine the development of police institutions in the early South. As you will see, this history helps us understand why police brutality is a mandated, deliberate, and organic part of our society.

The advent of police departments, if we trace its southern origins, began with slave patrols in the colonies and later states of America. As revealed in the article, “The History of Policing in the United States: Part I,”

Slave patrols had three primary functions: (1) to chase down, apprehend, and return to their owners, runaway slaves; (2) to provide a form of organized terror to deter slave revolts; and, (3) to maintain a form of discipline for slave-workers who were subject to summary justice, outside of the law, if they violated any plantation rules. Following the Civil War…”;  read full article on Author’s site

About the Author:  Agyei Tyehimba Agyei Tyehimba

Senzeni na? Marikana Justice Project

Re-blogged from:
“… Director, Sipho Singiswa, spent two years in Marikana gathering the narratives and songs of the people of Marikana before and after the terrible Marikana Massacre happened in August 2012.  With his film work he exposes the dire socioeconomic  conditions communities around extractive industries are made to endure by exploitative multinationals and government. 

This awareness raising advocacy film is told from the perspective of the men, women and children of Marikana as they struggle to come to terms with the police massacre of 34 men who were striking for a living wage.  It looks at the history of mining and cheap labour in South Africa and connects this to the current conditions workers endure in a democratic South Africa.  


What We Need & What You Get

We need a budget to:

  • Continue with the filming; hire in a high end DP to direct the footage to frame the film for an international audience;  hire studios to conduct formal interviews; pay for archive; hire translators, editors, scriptwriters and production staff; pay for post production and distribution as well as to travel with the film to raise awareness.
  • In return for a contribution you will either get a credit at the end of the film; get a special thanks poster; get a copy of the documentary; get a copy of the series of videos we have made; and mostly you would have been part of a social justice campaign that tells the human story of Marikana in solidarity with their struggle for social and economic justice.
  • If we do not reach the entire goal in funding we will use the funds to continue to share the voices in video on our Media for Justice site  as an online social media series – for advocacy and education purposes.

 The Impact

  • Contributing to this project will go a long way in providing a much needed platform for the grievances of the community to be heard.  This project goes beyond the sound byte version of events.  It is about recording and sharing the deep narratives of people who are forced to carry the burden of a profit-driven society. 
  • Hearing the testimony of, and experiencing the day to day life of men, women and children in this community will go a long way to assist in their demand for justice and advocacy for a better life and proper living conditions. 
  • It calls for multinational and government  accountability and applies pressure for justice to be served to the Marikana widows, who lost husbands and breadwinners. 
  • It exposes the living conditions, the environmental conditions and the lived experience of communities living around mines in South Africa.
  • It unpacks the current model of politics which led to a heinous massacre reminiscent of the Sharpville massacre of the apartheid days.
  • It becomes a form of catharsis for community members who struggle to come to terms with this massacre of their people in their quest for a better life.
  • Video advocacy makes a big difference to community struggles and film becomes witness to atrocities and transgressions against communities. 
  • Media for Justice has followed, recorded and made public many transgressions by state or corporates against many communities and helped apply pressure on these transgressors for accountability.  
  • You can follow these projects here:…”; via @GillianSchutte

Find out more:  Go To Senzeni na? Marikana Justice Project

10 Things We Should NOT Teach Our Children

Re-blogged from:

fatherchild1. “Race doesn’t matter.” The concept of “race” – that we can accurately determine one’s intelligence, ability, habits, attitudes or destiny based on their biological racial designation – is a lie and illusion. One’s biology does not determine any of these things which are mostly influenced by culture, observation and education. However “racism” is real. So it is more appropriate to teach our children not to judge people on anything but their deeds and actions and to do so on a case-by-case basis. At the same time, we must teach them that racism/sexism/class exploitation, and the brutality, prejudice, discrimination and injustice that accompanies them, does exist, and we should prepare them to identify and challenge these societal vices.

2. “Money is the root of all evil.” In fact, money is a measurement of purchasing power, a tool, and something we need in this system to provide for our basic necessities and luxuries. It is also a symbol of our material wealth. But it is not the root of all evil. The person that created this myth most likely didn’t want poor people to eliminate their poverty and acquire power. Ignorance, vanity, greed, competitiveness, selfishness, arrogance, a false sense of entitlement, avarice, insecurity, and jealously are far more accurate candidates for being the “roots of all evil.” Given this, perhaps we should teach our children that a. money is necessary in our modern economy b. having more of it will provide them with more options in terms of residence, education, food, clothing, entrepreneurship, political power, etc. So they should make plans to acquire it legitimately, budget and invest it wisely, and use it to provide relief to others. But they certainly should not fear, trivialize, or disdain it.

3. “Get a good education so you can get a good job.” It is true that a person with a college degree is more likely to earn a million dollars than a person without one. It is also true that a college education is highly regarded as one way to create more options for oneself. However, the purpose of formal or informal education is not to get a good job, but to primarily develop important contacts/networks, develop successful habits/attitudes, and to learn specific skills/knowledge that will enable a person to effectively pursue his/her goals. As a secondary consideration, we seek education to acquire the credentials for upward mobility. What one does with these credentials, habits, skills, knowledge and networks is their choice, but we must urge our children to use these resources to understand, create, own, run, influence, and control things in their environment. This is the basis of power.

4. “You must vote; it is your civic responsibility and our people died for this right.” Voting might be the powerful demonstration of citizenship we believe it to be if: candidates, the political structure the press and the electoral process were not controlled by corporations, the electoral college did not exist, and money in general did not affect the process. However, all of the above conditions exist, a fact that compromises our political options, our exposure to political ideas, and our vote. Our civic responsibility is to take actions that support humane policies, laws, options and consequences for citizens and to challenge those that don’t. How people choose to do that is another question. We would do more to help our children by teaching them how voting is compromised by money/corporations, how to intelligently research and identify candidates that align with their issues and interests, how to advocate for social causes, and how to amass economic, technological, and institutional power so that they don’t solely depend on politicians.

5. “Choose a partner that will love you the way you deserve to be loved.” This advice contains a kernel of truth, but so much more important information is omitted. In addition, a partner should be someone you are attracted to, can confide in, talk to, find refuge in, receive sound advice from, and whose skills, maturity, knowledge, habits and attitudes contribute significantly to your own peace and larger goals. They should respect you and your feelings, but also be able to challenge and correct you when necessary. When such things are in place, two people are “equally yoked.” Too many marriages, relationships and families have died brutal deaths because people failed to take these things into consideration, and focused too much on subjective feelings, and pleasure alone.

6. “Do as I say, not as I do.” Our actions and behaviors are far better teachers than our words. If we want our children to respect us, we must do our best to make our actions consistent with our words. Mixed messages only serve to undermine a solid relationship with our children, and they cause our children to distrust our advice and teaching. Besides, if there is a major difference between what we tell them and what we do, we are in essence, hypocrites anyway, unworthy of respect or emulation.

7. “I brought you in this world, and I’ll take you out.” Sounds strong and authoritative, but this saying is actually self-defeating and counterproductive. As parents, our role is to provide reasonable boundaries, provide direction, basic necessities, and sound habits and attitudes. It is far more appropriate to take the position that “I brought you in this world, and I will do everything I can to help you navigate it successfully.” A good parent should also provide discipline when appropriate, but never be a bully.

8. “No matter how disrespectful, irresponsible, and disobedient you are, I will still provide you with gifts to demonstrate my love for you.” Ok, we don’t actually…”;  Read full post on Authors site

photoAuthor – Agyei Tyehimba