Study- The Long-term Effects Of Africa's Slave Trades (Page 3125.96875)

1. I do not agree that a psychologically problematic individual or society can easily of its own, repair itself. He/It needs full stage-wise therapy.

That said, 2. I do not think Ghana is so far ahead of Nigeria, and Ghana's colonial problems and challenges do not in any way come close to those of Nigeria. Our population size, the number of unique cultures combined to form Nigeria- 500 unique and highly contrasting cultures/languages, and the continued western exploitation of our black Gold.

It's like comparing Hitler with a candy stealer.

Of course each nation is unique. The effects are not exactly identical on each Nation, they differ based on what's on ground, just like in medicine. Congo for instance had a peculiar blow and hence they keep on cutting each others hands and displaying violence as was perpetrated on them. Kenya had a tribal issue, where by the europenas distributed land and power unfairly and hence their issue and so did Nigeria.

That said, even though Ghana got independence 5 years before us, I think only an untrained eye will separate Ghana from Nigeria by leaps. We are both progressing at a relatively similar speed. Patience, watch Nigeria. Like I said earlier, we are in good time and good speed. At least give us 100 years before you complain, for now, be very proud of who you are and how far and fast you have come with all that has been done and keeps being done to you and yours!

A bloody revolution occurred in Ghana, and though I would like one in Nigeria, that was what sped up Ghana's therapy. Please do not let us forget this. Bloody revolutions always speed up therapy, but I would love and participate in one for Nigeria, but I am not sure you will. In bloody revlutions you kill off the more psychologically ill, colo-evil-destroyed aspects of the society, to release new and relatively less infected individuals.


This is not something you can expect to understand in a day. I am happy I have sensitized you to this topic, now pay attention to it and study it a while.

That there is a faster way to speed things up- 'Bloody Revolution', takes nothing away from the etiology of our problems.

Maybe you are responding to another topic for another thread and another day- 'How do we solve the problems of Africa, brought on by Colonialism and the Slave Trade?'

If that was the topic then you are in line. We must do the several steps I described on page one, and these could be facilitated by a bloody revolution.

You are pushing it.

A man is homosexual(You can replace with Narcissistic or other psychological disturbance) because his father abandoned him.
Another man who was also abused by his dad as a child is a little bit less expressive of his homosexuality because he had radical shock therapy.

The reason for both's homosexuality remains the same- Child abuse.

The topic is- what caused Africa's problems, not- how to get out of them faster or something else. Please stay focused.

Now that said, thanks but no thanks. I as a full African man, the leaders of and teachers of the world in matters of technology, money transactions, civilization etc, DO NOT look toward any other Nations examples to address my unique problems as the greatest Continent. And no, you don't need use a backward method of looking at a solution to identify the problem. The problem here is absolutely incontestably clear.

So take your suggestion and shove it.

If you cannot engage in a discussion without being rude, then I think it is better I take my leave, as your last phrase was unwarranted.

Thanks for the exchange.

Congo Free State - Wikipedia, the free encyclopedia
An Africa We Lost And Forgot- Pre colonial Africa

Leopold's rule
Clearing tropical forests ate away at profit margins. However, ample plots of cleared land were already available. Above, a Congolese farming village (Baringa, Equateur) is emptied and levelled to make way for a rubber plantation.

Meanwhile the quest for income was unrelenting. District officials' salaries were reduced to a bare minimum, and made up with a commission payment based on the profit that their area returned to Leopold. After widespread criticism, this "primes system" was substituted for the allocation de retraite in which a large part of the payment was granted, at the end of the service, only to those territorial agents and magistrates whose conduct was judged "satisfactory" by their superiors. This meant in practice that nothing changed. Native communities in the Domaine Privé were not merely forbidden by law to sell items to anyone but the State: they were required to provide State officials with set quotas of rubber and ivory at a fixed, government-mandated price and to provide food to the local post.[5]

The rubber came from wild vines in the jungle, unlike the rubber from Brazil, which was tapped from trees. To extract the rubber, instead of tapping the vines, the natives would slash them and lather their bodies with the rubber latex. When the latex hardened, it would be scraped off the skin in a painful manner, as it took off the natives' hair with it. This killing of the vines made it even harder to locate sources of rubber as time went on, but the government was relentless in raising the quotas.[6]

The Force Publique (FP) was called in to enforce the rubber quotas. The officers were white agents of the State. Of the black soldiers, many were from tribes of the upper Congo while others had been kidnapped during the raids on villages in their childhood and brought to Roman Catholic missions, where they received a military training in conditions close to slavery. Armed with modern weapons and the chicotte — a bull whip made of hippopotamus hide — the Force Publique routinely took and tortured hostages (mostly women), flogged, and despoiled the natives. They also burned recalcitrant villages, and above all, took human hands as trophies on the orders of white officers to show that bullets hadn't been wasted. (As officers were concerned that their subordinates might waste their ammunition on hunting animals for sport, they required soldiers to submit one hand for every bullet spent.)[6]

Humanitarian Disaster

Severed hands
Native labourers who failed to meet rubber collection quotas were often punished by having their hands cut off.

Villages who failed to meet the rubber collection quotas were required to pay the remaining amount in cut hands, where each hand would prove a kill. Sometimes the hands were collected by the soldiers of the Force Publique, sometimes by the villages themselves. There were even small wars where villages attacked neighboring villages to gather hands, since their rubber quotas were too unrealistic to fill.

One junior white officer described a raid to punish a village that had protested. The white officer in command "ordered us to cut off the heads of the men and hang them on the village palisades ,  and to hang the women and the children on the palisade in the form of a cross."[7] After seeing a native killed for the first time, a Danish missionary wrote: "The soldier said 'Don't take this to heart so much. They kill us if we don't bring the rubber. The Commissioner has promised us if we have plenty of hands he will shorten our service.'"[8] In Forbath's words:

    The baskets of severed hands, set down at the feet of the European post commanders, became the symbol of the Congo Free State. ,  The collection of hands became an end in itself. Force Publique soldiers brought them to the stations in place of rubber; they even went out to harvest them instead of rubber,  They became a sort of currency. They came to be used to make up for shortfalls in rubber quotas, to replace,  the people who were demanded for the forced labour gangs; and the Force Publique soldiers were paid their bonuses on the basis of how many hands they collected.

In theory, each right hand proved a killing. In practice, soldiers sometimes "cheated" by simply cutting off the hand and leaving the victim to live or die. More than a few survivors later said that they had lived through a massacre by acting dead, not moving even when their hands were severed, and waiting till the soldiers left before seeking help. In some instances a soldier could shorten his service term by bringing more hands than the other soldiers, which led to widespread mutilations and dismemberment.

Death toll

Estimates of the total death toll vary considerably. The reduction of the population of the Congo was noted by all who have compared the country at the beginning of the colonial rule and the beginning of the 20th century. Estimates of observers of the time, as well as modern scholars (most authoritatively Jan Vansina, professor emeritus of history and anthropology at the University of Wisconsin), show that the population halved during this period.[9]

According to British diplomat Roger Casement, this depopulation had four main causes: "indiscriminate war", starvation, reduction of births and diseases.[10] Sleeping sickness ravaged the country and was used by the regime to account for demographic decrease. Opponents of King Leopold's rule stated, however, that the administration itself was to be considered responsible for the spreading of this dreadful epidemic.[11] One of the greatest specialists on sleeping sickness, P.G. Janssens, Professor at the Ghent University, wrote:[citation needed]

    It seems reasonable to admit the existence on the territories of the Congo Free State, of French Congo and Angola of a certain number of permanent sources that have been put again in activity by the brutal changement of ancestral conditions and ways of life that has accompanied the accelerated occupation of the territories.

In the absence of a census (the first was taken in 1924),[12] it is even more difficult to quantify the population loss of the period. Forbath said it was at least 5 million[13]; Adam Hochschild, and Isidore Ndaywel è Nziem, 10 million[14][15]; the Encyclopædia Britannica[citation needed] and Fredric Wertham's 1966 book "A Sign For Cain: An Exploration of Human Violence"[16] estimate that the population of the Congo dropped from 30 million to 8 and 8.5 million, respectively, in that period. Similarly, the New York Times reports that "Under the reign of terror instituted by King Leopold II of Belgium (who ran the Congo Free State as his personal fief from 1885 to 1908), the population of the Congo was reduced by half -- as many as 8 million Africans." [17]

In 1900 Africa had between 90 million (African Studies Review 49.1 (2006) 179-181) and 133 million people (World Population Prospects: The 2006 Revision).

You insult us by according all the blame to us and refusing to simply acknowledge how our suppressed brutal history plays the major role in the destruction of our Greatness!

Peace. Go well.

More reading:

http://www.africanholocaust.net/news_ah/africancode.htm

Code of African Organisations (Draft 06/09/05)

 

Forewords

African history is the most suppressed history in the world. Of the history that we do have access to, much has been mutilated and manipulated to eliminate the story of Africa 's many great ancient civilisations. This deliberate distortion was designed to fit in with a western perception of Africa that continues to cultivate disunity by perpetuating a view of Africa and African people as unorganised, uncivil, unoriginal and sub-human. To this end, history, culture and education are critical tools for the global progression of African children and the re-education of African adults who have often been force fed a falsity that contributes to the repression of our true self.

Notions of Africaness come into question as these terms have no practical definitions which are agreed upon. In some cases to be African is more definable by our common history of oppression as opposed to our common cultural identity. Whether this existed in antiquity is another matter but today in our reality we come in all textures of culture and morality. Such a wide canon leaves the question of unity in the air. False notions of race based solely on skin color are immature and impractical. Clearly the only thing that truly defines us as a group is shared ideology, in this case of the proposed code; shared cultural core ideologies as practised by the diverse people who share the African racial family label with honour.

 

Why a Code

With slave egos we all fight for king of the ant hill, disunited with our silly politics of me's over we's. If we are to turn over a new page we need to change the way we inter-relate as businesses and organizations. We must become accountable outside of our little organizations. We must put community before personal glory. We must realize that even the most successful ones of us are merely ants in the broader sense of the world.

We continue as a collective to fight battles in silence and from a strategic disadvantage. We employ secondary resistance as oppose to primary resistance. We thus seek solutions for our problems from the European cultural template. We talk about Africa but it is just a trendy phrase as very few actually put our money where our mouth is when it comes to adopting cultural solutions from the continent.

We have the legacy of traditional Islamic African shariah to draw from, the legacy of the Youraba tradition, Abyssinian Christian tradition, the Nguzo Saba principles,

Also as a people, we expect to create nations by disregarding human history. We expect to unify without observing common truths as it relates to humanity. The code is a constitution that enhances our unity and improves our individual companies/organizations without in any way changing the individual direction or soverignity.

 

The Code

The African Code is a broad ethos which governs progressive African organizations; united through diversity, collating resources, strategies, and knowledge. The African Code is the fundamental intersection of our most cherished ideas and ideals, which serve as the bases of global African organizational unity for progressive action in the vein of self-determination.

Today African unity is more definable by a common history of oppression as opposed to common cultural identity. The institutionalization of our most cherish beliefs has never been done as a collective, leaving a wide ungrounded canon with no basis for unity. False notions of unity based solely on skin color are immature and impractical. Clearly the only thing that truly defines us as a group is shared ideology. The African Code is drawn from our diversity as a racial family, so whether we are Muslim, Igbo, Christian, Jew, Spiritual, Caribbean , Arabian, American we can unite on our intersecting commonalities.

To be effective in uniting its members, the code seeks to reflect the complete diversity of African people irrespective of nation, faith or creed. Members speak to different areas of our population; some the children, some religious groups, etc. All are critical and therefore the code supports a complete compliment of organisations servicing our community. Each member is called upon to contribute from their own cultural experience to all areas we collectively agree upon. The most critical purpose of the code is common agreement and hence our unity by representing the areas where our circles of beliefs intersect. Members are part of a family where each makes a commitment to the other to honour the principles of honesty, respect and trust. The code should never be a source of disagreement because the purpose of the code is areas of exclusive agreement based on inclusion rather than exclusion of organisations. The code see ks also to infuse in members a shining example of morality and dedication, which by pure example leads a disunited people.

Just like a computer code, the African Code must be set up to protect itself from its biggest enemy—human nature. It must be robust and tested, debugged and tweaked from all angles to ensure its sustainability and efficiency within the real working world. It is for this purpose that the institutionalization of the African code must be written on solid foundations with parameters, which protect it from its founders. The code organizes and puts an end to the haphazard chaotic way in which we try to unify project by project and sets a cemented formal protocol of effectively working for cohesion and unity among our diverse organizations.

 

PRIME LAW

The prime law constitutes the foundation language of the code, which is responsible for its existence hence any violation of this violates and nullifies the purpose of the code, and hence such items posing this threat are with extreme prejudice rejected. The prime law governs the agreement and loyalty to unity, which has the weight of being a prime law. The prime law concept is an unbreakable truth, which is set. If two countries disagreed the prime law could be used to make a law that says war cannot happen. So no matter what path to peace is taken the act of warfare has been removed as an option, and this prime law becomes dearer than life itself as its prime purpose is to set an unbreakable agreement which serves to safeguard humanity. The prime law as it relates to the African code is that of Unity and intolerance items, which divide and isolate each other, such as religious intolerance.

Our word is our bond is a critical aspect of the code, which is treated as sacred, and any violations will be dispensed to the public domain and meet with the most severe of treatment. These fundamentals are guarded with extreme prejudice for they are the bedrock of the code and thus if not secured invalidate the code.

 

•  Justice (Maat)

•  Self-determination (Kujichagulia)

•  Unity (Umoja)

•  Culture (Mila)

•  Education (Kulea)

•  Family (Jamii)

•  Economics (Ujamaa)

 
JUSTICE

God, truth and justice above everything else. (MAAT). The highest principles of religion/spirituality are the highest principle of the Code. The African Code is fundamentally opposed to violence/war as a solution to humanities differences. The African Code extends justice and peace to all oppressed people on the planet and is prepared to work collectively as a human family to bring and end to oppression whenever and wherever it occurs.
SELF-DETERMINATION

Self-determination is the basic human right in which human beings have collective control over their cultural property, establishes terms and labels which empower, control and produce media which is in their best interest; independent of any other group. A self-determined people also articulate solutions rooted in their cultural foundation. They ultimately espouse terminologies, which serve their own self-interest and have a world view that orientates exclusively to their own cultural reality.

Labels: The African Code employs linguistic terms which empower African people and rejects shallow color labels which do not articulate the African geopolitical reality.
UNITY

The only way anything progressive can happen is through unity. The African Code members thus encourage and are willing to work with any progressive African organization who understands the aims and objectives for African Global liberation and empowerment. There is absolutely no way African people can achieve anything in isolation. Thus a measure of success is reflected in the quantity, quality and diversity of African organizations that are unified under the ethos of the African Code.

Why African: The African Code isolates the African race for unity because as a racial family there is, first and foremost, a common cultural ethos and secondly a legacy of oppression which has placed African people all over the World as the most impoverished and oppressed group--even in countries where Africans are the majority. Thus the African Code responds and speaks specifically to this reality by institutionalizing a strategy for these systems of oppression (historical exclusion, cultural disownership, health crisis, economic exploitation, etc) to be challenged and replaced with justice and equality for the profit of all humanity. The models espoused by the African Code can be adopted by all oppressed people globally as a template for self-determination.

Diversity: We are a diverse people, and have always been. Unity thus must endorse absolute tolerance and respect towards all religions and ethnicities: Islam, Candomble, Orisha, Judaism, Voodoo, Yoruba, Fulani, Amhara, etc. This unity in perfection will be the template for the wider human race. The African Code does not tolerant any form of aimless hate or oppression this is because our fight is not for racial dominance; only justice across the board for all humanity.

Each one teach one: One famous Biblical story is where Jesus (Esa) said instead of giving a hungry man a fish, teach him to fish. The African Code extends to members this principle and takes it one-step further that those who are taught go out and teach, thus the skill level of the African World rises. Computer literacy, technological utilization, emerging technologies (WiFi, etc) need to be integrated and used for the collective benefit. Those that have a skill and share knowledge and skills for the profit of all members.

 
CULTURE

All work must be in the tradition of African culture, in all its diversity. Culture in the fullest sense embraces marriage, rights of passage, mental frame-works, language, dress, manners, etc.

Language: The African Code officially recognizes Swahili as the official Pan-African language and Amharic (Ge'ez) as the official script of African people. The African Code will seek all means to introduce Swahili and Amharic into all learning outlets for African people, especially children. The ultimate goal within the next 20 years to make sure at least 30% of all African people globally can speak Swahili and write in Amharic. Those wishing to enter languages will be encouraged to seek and preserve minority languages by documenting and institutionalizing these languages before they go instinct.

Documentation: Cultures practised by African people must be documented and preserved via books , African owned Museums, and all other mediums, which will preserve all aspects of African culture for future generations.

 
EDUCATION

Scholarship: To promote and encourage new scholarship as it relates to our history and culture and to facilitate the succession of leadership across the generations and ensure that all vital roles of scholarship are filled with the necessary knowledge via fostering and sponsoring education.

Common knowledge: To educate and raise the bar of common knowledge within our global communities with factual driven academia based on empirical research and scholarship. To thus ultimately normalize an African sense of self worth and legacy into our common cultural knowledge. And to export this knowledge to fight the negative World view of Africans and Africa.

Institutionalization: All writings, films, music must be institutionalized into our cultural and historical archive for future generations. Institutionalization means accurate documentation and processing of ideas and concepts, which will out live the creators and personalities that founded them. The ethos of this and other organizations must raise the standard of scholarship and adhere to an institution-building objective, which is regulated and governed. We hope that a new “Open university” of knowledge will build onto the extensive historical legacy of our ancestors. Our aim is that we and those who come after us will embody this information as birthrights and build on these foundations. Thus, every generation advances the body of historical knowledge by standing on the shoulders of their ancestors.
FAMILY

Promote and protect the African family unit via the African ritual of marriage. To return the African family unit to accountability, mutual respect and love. In the community and other Relationships and the next generation are the peak of wealth so we must guard them well.To act for the good of the collective family over everything else thus any substances/item/media that harms our community is outlawed
ECONOMICS

Economics is the blood of a society and touches every aspect of life, it washes and sustains civilizations and thus is a critical aspect of all activities under the African Code unity banner. Economics as a tool of self-determination and political voice/leverage is a fundamental aspect of the code. Thus in all activities the economic criteria must be satisfied making sure that where possible money is not allowed to leave the African circle. The economic policy of the code means that members first loyalty is to other members of the African Code, then to the progressive African community and as a last resort the non-African community who sustain and support those issues most critical to our community.

Sustainable economics: All work must be sustainable financially and have an economic component, which will create jobs and sustain the work independent of external support. These economic policies must also extend into the Global African community and fund development for the benefit of all. The African Code recognizes the system of quantum merit, where those who risk and/or invest the most reap the most.The exploitation or profiteering from systems, which have no sustainable value, are condemned.

Economic inclusion: Economics as it relates to self-determination insist that in all external relationships and campaigns relating to African people must support economic inclusion of African business and talent. In this respect all charities, for example, addressing the poverty crisis in Africa must be made accountable and demonstrate that a percentage of African businesses have been solicited in all projects as a first priority, thus putting an end to the economic exploitation of Africa generated by European businesses who make millions from Africa's poverty.

Emerging economics: Recognition of intellectual property right is to be observed by all members and thus absolutely no violation of copyright is allowed especially where such violation diminishes the income of an African person. All other emerging economic opportunities which generate income by service or other means are to be respected and treated in the same regard as traditional systems.

Hi Jakumo,

Thanks for your nice words, but please go through this carefully because it is very, very important.

1. Please and please do not say this about Obama any more. Please and please. I beg you do not allow yourself be an ordinary trumpet that the white man blows when he likes and dumps when he doesn't. Please and please. 1. Obama is half Black, and half from the most white-blood royal families in aMerica. So only in white-created disillusion of the one-drop principle do people call him black. He is a Black man as much as he is a white man. Calling him simply Black is a white-racial proclamation. 2. The US president is just a job, and an office of service that people are put in just to serve and not based on some kind of trophy-worthiness. I am not impressed and nor should you that Obama was used to fill an office that was recently occupied by a retard- GWBush, and the retard was even re-selected to that office. That office means next to nothing, it is just another tools space to get work done. Arnold was governor, movie actors are president. That office means absolutely nothing. 3. They did not put Obama there to show some re-payment for despoiling Africa, on the contrary they put him there to further despoil both Africa and the Middle East. I bleed to think that people are seeing Obama for exactly the opposite of why he was hired. He is in position because the US gurus wants to suck up the rest of the juice from Africa and the Middle east that still have have, and with the way those places hated USA, notice how Africa opposed AFRICOM (http://AfricaAgainstAfricom.org ), so in their fight against China taking over Africa, they needed Obama to win African leaders over. They also love Obama with his Muslim name to win over the Middle East for further exploitation. By the year 2012 when they do the second round of economic tanking(the economy will appear to recover before then) Obama would have allowed the Gururs completely exploit the remainder of the worlds resource, and own everything world over, in our dear Nigeria too. Then we would be slaves for ever. 4. So please and please, employing a nigger to do the dirty work is no grace, grace is if they improve the real situation of blacks in aMerica or outside, not use them even more as great people to fix their rotten image.

2. Do you think aMerica would forgive us just like that if it was them? I don't think so, they never forgave Saddam, and saddam actually never did nothing to them other than failing to hand them Iran, and using their presidents picture as a door foot-mat.

3. How about Congo, if u think Nigeria has so much resource left that we should not blame them, what about Congo, where a population of 30 million of your brothers was despoiled and killed till it remained less than 5 million sick, amputees most with cut limbs and their blood and lives was used to build belgium, yet Congolese possibly can't get visas to Belgium, 90% built from their money and blood. Do you simply say- because of Obama congo should forgive Belgium that still holds that devil- Leopold in high esteem, with glorification's of him all over Belgium? Just like that? Please be fair, I would like to just forgive, but I do not have the right to, I can only spend the currency I have(words of Jesus), and I do not have this currency, my ancestors will not allow, especially since they have not even changed their ways or come to apologize.

What people seem to forget is Western Countries make the world tick. To progress you must become a puppet or have something they desire. Africa is not free and was NEVER free. Look at Zimbabwe, they can cut you off anytime.

in all honesty, i salute every individual that had contributed meaningfully to this thread.

the slavery we are engaging presently is nothing but psychologically. in my own opinion wish is subjective i believe Africans should take the following therapy so as to be free from d 'ills' of slave trade:
          1. stop blaming anybody or persons

           2. engage their people in serious planning 4 the raining days so that when the next economic recess will be experienced in the 70 years other nations outside the      the shores of Africa will look up to us.

            3.see our fellow country as one and prefer them to "outsiders"

                4. seek the intervention of the supreme living being