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Our Historical New Afrikan Origins

Our Historical New Afrikan Origins

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Published by: Mosi Ngozi (fka) james harris on Oct 29, 2010
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11/05/2012

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Our Historical New Afrikan OriginsBY MUTOPE DUGUMAFirst and foremost, I want to embrace you all with a revolutionary salute/greetings and may the work that you all do toward the liberation of all humanity, cometo its realization in its purest form throughout our progressive struggle.So, I say to all progressors: continue to educate the masses away from the monopolized capitalist structures and their functions that exist throughout this nation and the international community that leaves the majority of humanity living in conflict with one another, while living half-butchered lives…and toward our scientific practices/principles that will provide humanity with a ‘blueprint’ that allows them to evolve alongside one another without the current emotional, dividing factors that put humankind against one another (i.e. education, politics, religion, class culture demographics and race).It is only through a progressive educational re-orientation of the masses that we can revolutionize our societies toward their ‘true’ humanity and interests.As a New Afrikan nationalist, guided by the principles of revolutionary practice, it is important that those who classify themselves as New Afrikans (i.e. Blacks or Afrikans) understand that the education of our New Afrikan masses to theirNew Afrikan historical origins is key.As a colonized people, we have to deal with that which has caused an identity crisis amongst our masses. New Afrikans lack political/ideological development, whereas culture and demographics play a significant role in the psychology of ouridentity-formation.Most people disregard the fact that we’re a New Afrikan colonized nation inside the United States. Instead, we represent territories/cultures, believing that NewAfrikans in Texas are different from those in California or Georgia or New York –or worse, focus on divisions between New Afrikans even within the same state.For example, in the State of California, we have culture tenets that are different from one another, like in LA and Oakland. In Los Angeles, gang culture is theprinciple subculture, where you have a lifestyle (i.e. cliquism, tribalism, mobs, groups, gangs) predicated on dress code, hairstyle, slang language, colors, graffiti and hand signs that become the ideology/politics manifest and culminatein a culture of violence. On the other hand, in the Bay area (Oakland), you havea subculture also predicated on cliquism, where pimping, prostitution and drugdealing have a style unique to them, which is totally different from Los Angeles.In Oakland or LA, it doesn’t matter if they don’t think or talk or live in the samearea or share the same social functions: they’re still all New Afrikans. In the past, these two subcultures went through a struggle of unity of opposites, when anemerging revolutionary, progressive ideology – the Black Panther Party/New Afrikan ideology – challenged the backward ideology in Oakland (i.e. sidewalk escapism),transformed that city, and later Los Angeles, and spread its seed throughout the United States.New Afrikans throughout this nation were embracing the progressive New Afrikan ideology and had begun to be responsible for guiding and self-determining the NewArikan Nation’s livelihood. This new phenomenon was seen as a threat to the U.S.government, who was responsible for colonizing the New Afrikan Nation within theborders of the United States. The U.S. government has used every attempt possible – chattel, slavery, psychological warfare, class war, internal racial war conflict, demoralization and miseducation – to continue that repression.
 
We New Afrikans have been identified by others as niggers, negros, coloreds, Afro-Americans, Black, African Americans. We have always been a nation of New Afrikan people, unlike any other ethnic group in the United States.We have been named various ethnic classifications over the past 363 years of ourNew Afrikan existence here in Amerikkka. We as New Afrikans must now put to rest this miseducation of our ethnic classification: we are a New Afrikan Nation within the borders of the U.S., knowing that in the tradition of our ancestors, afree New Afrikan People, not withstanding the consequences, called themselves asthey see fit, and are not defined as others would have us.We call ourselves New Afrikans for 3 reasons1.The name gives recognition to our historical Afrikan heritage.2.When we use the name, it is a rejection of attempts by the U.S. government (our colonizers) to Amerikanize us to the rest of the world (i.e. to capitalist, imperialist, fascist principles).3.When we call ourselves New Afrikans, we identify ourselves as a historically-evolved and legitimate nation of people in the community of Afrikan Nations.Yet millions of us do not know our historical New Afrikan origins, outside saying we’re ‘descendants of slaves.’Our origins begin with the arrival of our ancestors – Isabella-X, Antonio-X and eighteen other Afrikan women and men – onto the shores of Amerikkka in August of 1619 in Jamestown VA. During Amerikka’s era of chattel slavery, slaves were descendents of the Afrikan human race, consisting of different tribes and countries throughout the continent of Africa, such as The Zulu, Yoruba, Cameroon, Mandingo, Ashanti and the Caribbean, such as Belize, Jamaica, Dominican Republic, Puerto Rico, Cuba, Haiti, Bahamas etc. They coalesced to form an Afrikan ethnic group of peoples, creating our New Afrikan ethnic group here in the 13 colonies of Great Britain (later titled the United States in 1776). As our New Afrikan nation foughtagainst chattel slavery, our women folks were being raped by their captors during the years of 1619 to 1630 and throughout chattel slavery up to June 19 1865.We realized that the child of that vicious rape produced a beautiful new memberto our New Afrikan nation. Even though those children had that dirty rapist blood flowing through their veins, that child was born to our New Afrikan nation andwe welcome them all.We must realize as a people, during the years of 1619 to 1630, our New Afrikan Nation developed and continued to evolve socially, culturally, politically, and we resisted the bondage and oppression brought by chattel slavery. The system ofchattel slavery had been in effect for 22 years prior to Massachusetts becomingthe first of Great Britain’s colonies to give statutory recognition to chattel slavery in 1641. This was followed by the slave colonies of Connecticut, Virginia,Maryland, New York, New Jersey, South Carolina, Rhode Island, Pennsylvania, North Carolina and Georgia.There were a recorded 250 major campaigns of New Afrikan resistance to the slavesystem of chattel slavery. This included acts in August of 1619, Jamestown Virginia, and an even greater number of lesser-known courageous acts by the New Afrikan nationalist resistance movement for the survival of our New Afrikan Nation – throughout chattel slavery, until Juneteenth 1865, and to the turn of the centuryin racist Amerikkka.In 1657, New Afrikan and Native people joined forces, thereby increasing the power and potential of these two nations in their protracted liberation struggle for total freedom, justice, retribution and their rights to an independent nationfrom their oppressors.We (Afrikan and Indian/natives) nations understand the cause and effect of the C

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