December 22, 2013 § Leave a comment


DEFINATION: Arabism is the devotion to Arab interests, culture, aspirations, or ideals ; a person who favors Arab interests and positions in international affairs ; to cause to acquire Arabic customs, manners, speech, or outlook ; to modify (a population) by intermarriage with Arabs. 


Many African Americans join Black Muslim organizations believing they are joining a black nationalist organization, this is not so, these groups claim to be operating according to Marcus Garvey’s example they also claim to be fashioned in the of earlier black nationalist organizations in their literature and their rhetoric, however all of these groups are actually Pan-Arabist organizations that lead their followers into Arabism. 
On the strength of the nature and outcome of the historical links between Africans and Arabs over the last thirteen centuries, it is the my hypothesis that the two ideological-political movements, Pan-Africanism and Pan-Arabism, are antithetical and that, in the final analysis, there is no room for the coexistence of the two on the African continent or in the disapora. An underlying premise of this hypothesis is that African-Arab relations have, to date, been woefully un- balanced and that this asymmetry, as expressed especially in inter- national and inter-racial political relations, has been weighted in favour of the Arabs and woefully to the disadvantage of the Africans. 



Never confuse Marcus Garvey or Garveyism with the negro leaders that came after him and fucked up the movement with their “holy ghost bean pie bullshit”!

Never confuse the Honorable Marcus Garvey with any of those half baked, pseudo religious organizations formulated by negro “leaders”, Elijah Poole, Drew Ali, Louis Farrakhan or Dr Malachi Z York. None of them could ever compare to Garvey and will never be worthy to carry Garvey’s bath water, all of them other negroes were closet ARABIST looking for a way to associate themselves with Garveyism. 





Garvey never allowed Europeans or Arabs into the UNIA and he would not even allow so-called friendly crakkkas to donate money to the UNIA. Garvey said point blank: “WHITE MONEY IN A BLACK ORGANIZATION IS POISON”. Even while claiming to be adhering to “BLACK NATIONALISM” ideals Elijah Poole, Drew Ali, Louis Farrakhan and Dr Malachi Z York accepted European and Arab donations. Marcus Garvey said loud and clear to go strait back to Africa and build our own organizations and civilization, and look at what them dumb ass coons did, each and every one of them went and partnered with the enemy. 

Garvey never functioned as a “preacher” or a “imam”, and although Garvey did have personal failings, and although Garvey did consider himself a Christian, Garvey saw beyond religion and buildt the UNIA based on AFRICAN ANCESTRY. All you needed to do to be a member of the UNIA was to be born BLACK, there was no “secret handshakes” and no required membership to any religion.

All of them coons that came after Garvey built pseudo religious cults which championed and even require you to submit to one of them demon Arab cult religions so you had to worship that Caucazoid image. Elijah Muhammad even had a giant image of that Caucazoid Fard Muhhamad over his fireplace, lol. Not one of them negro coon leaders can be measured or even mentioned in the same sentence with the Honorable Marcus Garvey, PERIOD!!! 


Noble Drew Ali very much saw Marcus Garvey as an inspiration for his own organization. He spoke of Garvey as a voice in the wilderness on the issue of racial pride, an orator and prophet who had prepared black people to be receptive to Ali’s own message. Like Garvey, Ali preached the importance of developing unity among all peoples of the African diaspora. Marcus Garvey was specifically lauded as a John the Baptist who prepared the way for the coming of Noble Drew Ali at Moorish Science Temple meetings.

Unlike the Garvey movement, which was predominantly Christian, and which adopted many of the rituals of Christian worship in its meetings, Noble Drew Ali stressed his belief that all blacks, Asiatics, Turks, Arabs, and Latin Americans were in origin Moorish, or Moslem. Ali used many of the same tactics to attract and hold followers as Marcus Garvey did with the UNIA.

The Moorish Science Temple had street orators, members had badges and membership cards and certificates, and the organization was structured with several branches in different cities, just like the UNIA. While Ali lauded Garvey, and used Garvey’s name to attract Garveyites into his own movement, Garvey on his side was skeptical about Ali and his motives.

In 1927 Garvey claimed to know nothing about Ali or his organizing efforts using his name. Garvey’s message was strictly intended to benefit Africans and to further the goals and cause of African Nationalism and Pan-Africanism. Nobel Drew Ali’s message is clearly a call to Arabism and Turkism and Noble Drew Ali and others who urged black people to feel black pride while at the same time endorsing the Muslim faith never associated themselves with Africa proper, isnsted they each found creative ways to claim Arab or so-called “Asiatic” origins. 

Drew Ali and others who pointed to the earlier teachings of Garvey, were in turn Arabist who pushed Arabism. Each of them forged links to Arab culture instead of African culture. Elijah Muhammad, leader of the Nation of Islam, praised both Ali and Garvey as forerunners for his own movement, and the legacy of Garveyism being highjacked to push Islam and Arabism is continued in the work of Louis Farrakhan and others.



Arabism incorporates Africanis into Pan-Arabism and therefore removes them from Pan-Africanism. Islam and Arabism go hand and hand, Arabism a form of Pan-Arabism is the concept that all Arabs form one nation and should be politically united in one Arab state. Arabism in the context first of Africa is a doctrine is anti-African, both as theory and practice, Arabism is rooted in the linguistic unity of elite culture across the Arabic-speaking world. This latent Arab consciousness includes the exclusion of African consciousness and African nationalism. Arabism supports and endorses Arab imperialism and it’s explicit ideology calling for the unity of all Arabs.

Arabism is opposed to any measure of African independence from foreign domination, and shares the the common themes of Western imperialism and the new state of Israel. The pan-Arabist activistsm of Arab nationalism result was the invasion of Egypt and the creation of considerable agitation against African unity. Pan-Arabist enthusiasts resisted with difficulty local African leaders and focused their forces and concerns on obtaining African lands to build their own unified Arab state.


The worshiping of the many aspect of the divine became a religious tribal conflict as spirituality moved from Africa to the world, especially Europe and Arabia in particular, where we encountered the religious tribalism of Europe and the Arabs. In rejecting the European personality and insanity, in its his-story of internal and external conflict against women, children and other nations Africans began the long fight against European imperialism. African men and women in the Diaspora and on the continent embraced Arabism as an antidote for European insanity, yet failing to see how Arabs Islam and Aribism did as much or even more in destroying African culture. 

What is happening in Sudan, in Mali, In Somali, Eritrea and Ethiopia. What is happening in Nigeria, even in Trinidad is a disturbing trend that Islamic Africans willfully ignore at our Perl. We have substituted Christianity for Arabism, disguised as Islam, all the while willfully ignoring the destructive swaths both religion is making in Africa…along with state sponsored Zionism disguised as Judaism in the stolen land called Israel.

I remember one of my past associates questioned my defense of Africa proper, disparaging the Masai people and their tradition of drinking cattle blood with milk, all while ignoring the fact that he eats that factory farmed cow thingy. Africans adopt Islam and quickly begin practicing Arabism even while seeking our African our story and roots, then took a left turn and ended up as Arabs without over standing the consequences of what we are doing. 

In order to over stand what is happening is to over stand what is an Arab and it’s connection to Islam. The following is my lazy mans way of killing two birds with one stone…actually three, aI will attach two video series which explains how Africans continue to be fucked over by Arabs And Arabized Africans. 


Many Muslims, much less non Muslims are familiar with Wahabism and its current effect on the Islamic world. We as Africans with courage and knowledge chastise Israel for its anti-African Zionism, but chose to ignore the Anti-African hatred fueled by Pan-Arabism and the destructive bent of fanatics using the term Wahabism.

Islam and Destruction Go Hand In Hand

It is infuriating to see these knee-grows following traditional Arab practice of decimating African Iconic structures, because it doesn’t fit into their worldview of what should be. These people claim to be followers of Muhammad Ibn Abdulla, yet fail to accept that according to their narrative, there would not have been much to Islam without the Ethiopian Christians who sheltered him from persecution. 


African Muslims also ignore the hypocrisy of Islam as there continues to be enslavement of Africans, even though the story of Bilal is one of the more inspiring stories in Islamic lore, though misleading when they cast him as a slave. I guess it was not enough to have a free African man be one of Islam’s most important figure, they had to make him a slave.

The iconic structures of Mali include ancient places like that of the Dogon People. Will we see this devils attack the Dogons because their practice is outside of the Islamic-Pan Arabic world view? 


The phrase Black Muslims may describe any black people who are Muslim, but historically it has been specifically used to refer to African-American Black nationalist organizations that describe themselves as Muslim. Some of these groups are not considered to be Muslim within mainstream Islam, however that has not stop the major Black muslim organizations from practicing Arabism. 
Facebook, December 2013

*Mansa will be our guest contributor


Too Shy

December 21, 2013 § Leave a comment

Everyday he’s shy, shy, shy and
and keeps wanting to shy away the shy
But keeps being shy
Shy, shy, shy
Im shy
And shall remain this shy.
Shall I?
Yes shall I remain this shy
I mean I shall be this shy
My eye nearby
So shy
Shy, shy, shy
Shy Buti shy
Too shy to speak
Truthful truths
Factual facts
Genuine meanings
Too shy, too shy
I want… I want…
Too shy to speak truthful
Just to reveal
Hurt feelings
Repeal the shy in me
To unseal
Unseal factual facts
Too shy
Shy Buti shy
So shy
Im so shy
Bloody shameful
I’ve never been this shy
For my whole entire life.
Zip by 
Crowds too large
Shy, shy shy
Too shy
My mind not focused, self-conscious
Too shy
My heart standby
and dies twice
By Zama Khumalo

Lesego Rampolokeng?

December 19, 2013 § Leave a comment



Lesego Rampolokeng, born 7 July 1965, is a South African writerplaywright and performance poet.

Lesego Rampolokeng came to prominence in the 1980s, a very turbulent time in South Africa. His poetry often criticises the establishment. His first instalment of poetry was Horns for Hondo (1991) and this was followed by End Beginnings (1993). Lesego collaborates with musicians. He has performed in many countries and with musicians such as Julian BahulaSoulemane ToureLouis Mhlanga and Gunther Sommer. He collaborated with the Kalahari Surfers on the track, “The Desk,” found on the album End Beginnings.


He is directly influenced by the writings of Frantz Fanon and he comes from the Black Consciousness era of the 1970s and 1980s.Horns for Hondo (1991, COSAW) launched Rampolokeng’s writing career. He is influenced by Ingoapele MadingoaneMatsemela Manaka and Maishe Maponya.[4] Ingoapele Madingoane in particular had an immense influence on Rampolokeng becoming a writer.

In one of his poems he claimed to shoot the English with bullets that are British. In another piece of work “Riding the Victim’s Train” (title of the CD / album is “The H.a.l.f Ranthology”), Rampolokeng calls himself a leper cast out in the desert, and cold, without a snout or paw in the pot of gold.

He has shared a stage with local and international poets including Kgafela oa MagogodiLefifi TladiLebo Mashile and Natalia Molebatsi. Some academics and critics have compared Rampolokeng to the late Dambudzo Marechera because of his non-complacent and often confrontational writing. He appears in the documentary Giant Steps (2005) directed by Geoff Mphakati and Aryan Kaganof.He participated in the Poetry International Festival Rotterdam in 2001. 

Source: Wkipedia.

On Beyonce, white and blacks feminists

December 19, 2013 § Leave a comment


By Mia McKenzie

Last Friday, Beyoncé dropped a new, super-secret self-titled album and my Facebook feed promptly lost its mind. There were so many people talking about it that I had to see what was up. I watched all of the videos. And while I can’t say that most of the songs are thrilling, many of the videos are pretty fantastic. I was pretty entertained all around. Satisfied, I went ahead and moved on.


But then. The black feminist blogosphere started showing up hard for Bey, defending her to all the white feminists who have thrown shade over the years and everybody from Mikki Kendall to Crunk Feminist Collective was declaring Bey a feminist. Like for sure. Like, seriously, why are y’all still questioning this?

In her piece for the Guardian, entitled, Beyoncé’s New Album Should Silence Her Feminist Critics,” Mikki Kendall wrote: “This album makes it clear that her feminism isn’t academic; isn’t about waves, or labels. It simply is a part of her as much as anything else in her life. She’s pro-woman without being anti-man, and she wants the world to know that you can be feminist on a personal level without sacrificing emotions, friendships or fun.”


Okay. I respect Mikki Kendall. She’s super smart and usually hella on point.  I’m not really sure why she’s only talking about Beyonce’s “personal” feminism. (In fact, she goes on to say a lot about the pop star’s personal life and what’s feminist about it without ever saying much about her public persona and what she’s putting out there with that. Which is weird.) But, yeah, there are obvious feminist themes in the song/video for “Pretty Hurts”. And “***Flawless” has some feminist themes as well. And there is almost nothing happening here that is anti-feminist. (Almost. We’ll get back to that in just a bit.)

So, while I’m not sure that one or two feminist songs on an album with 14 tracks is really a feminist triumph that should silence all critics (also, the pessimist in me is like: this is corporate entertainment, “feminism” added to get people talking and thus sell more records), I do see Beyoncé as a kind of feminist. Not just because of this album, but because of feminist things she has said in the past that reveal her analysis. She’s not a perfect feminist (none of us are), she still has a way to go (most of us do), but she is certainly a feminist…


Continue reading here: http://www.blackgirldangerous.org/2013/12/defending-beyonce-black-feminists-white-feminists-line-sand/

The meaning of Thamsanqa Jantjie by Slavoj Zizek

December 16, 2013 § 2 Comments


Our daily lives are mostly a mixture of drab routine and unpleasant surprises – however, from time to time, something unexpected happens which makes life worth living. Something of this order occurred at the memorial ceremony for Nelson Mandela last week.

Tens of thousands were listening to world leaders making statements. And then … it happened (or, rather, it was going on for some time before we noticed it). Standing alongside world dignitaries including Barack Obama was a rounded black man in formal attire, an interpreter for the deaf, translating the service into sign language. Those versed in sign language gradually became aware that something strange was going on: the man was a fake; he was making up his own signs; he was flapping his hands around, but there was no meaning in it.

A day later, the official inquiry disclosed that the man, Thamsanqa Jantjie, 34, was a qualified interpreter hired by the African National Congress from his firm South African Interpreters. In an interview with the Johannesburg newspaper the Star, Jantjie put his behaviour down to asudden attack of schizophrenia, for which he takes medication: he had been hearing voices and hallucinating. “There was nothing I could do. I was alone in a very dangerous situation,” he said. “I tried to control myself and not show the world what was going on. I am very sorry. It’s the situation I found myself in.” Jantjie nonetheless defiantly insisted that he is happy with his performance: “Absolutely! Absolutely. What I have been doing, I think I have been a champion of sign language.”

Next day brought a new surprising twist: media reported that Jantjie has been arrested at least five times since the mid-1990s, but he allegedly dodged jail time because he was mentally unfit to stand trial. He was accused of rape, theft, housebreaking and malicious damage to property; his most recent brush with the law occurred in 2003 when he faced murder, attempted murder and kidnapping charges.

Reactions to this weird episode were a mixture of amusement (which was more and more suppressed as undignified) and outrage. There were, of course, security concerns: how was it possible, with all the control measures, for such a person to be in close proximity to world leaders? What lurked behind these concerns was the feeling that Thamsanqa Jantjie’s appearance was a kind of miracle – as if he had popped up from nowhere, or from another dimension of reality. This feeling seemed further confirmed by the repeated assurances from deaf organisations that his signs had no meaning, that they corresponded to no existing sign language, as if to quell the suspicion that, maybe, there was some hidden message delivered through his gestures – what if he was signalling to aliens in an unknown language? Jantjie’s very appearance seemed to point in this direction: there was no vivacity in his gestures, no traces of being involved in a practical joke – he was going through his gestures with expressionless, almost robotic calm.

Jantjie’s performance was not meaningless – precisely because it delivered no particular meaning (the gestures were meaningless), it directly rendered meaning as such – the pretence of meaning. Those of us who hear well and do not understand sign language assumed that his gestures had meaning, although we were not able to understand them. And this brings us to the crux of the matter: are sign language translators for the deaf really meant for those who cannot hear the spoken word? Are they not much more intended for us – it makes us (who can hear) feel good to see the interpreter, giving us a satisfaction that we are doing the right thing, taking care of the underprivileged and hindered.

I remember how, in the first “free” elections in Slovenia in 1990, in a TV broadcast by one of the leftist parties, the politician delivering the message was accompanied by a sign language interpreter (a gentle young woman). We all knew that the true addressees of her translation were not the deaf but we, the ordinary voters: the true message was that the party stood for the marginalised and handicapped.

It was like great charity spectacles which are not really about children with cancer or flood victims, but about making us, the public, aware that we are doing something great, displaying solidarity.

Now we can see why Jantjie’s gesticulations generated such an uncanny effect once it became clear that they were meaningless: what he confronted us with was the truth about sign language translations for the deaf – it doesn’t really matter if there are any deaf people among the public who need the translation; the translator is there to make us, who do not understand sign language, feel good.

And was this also not the truth about the whole of the Mandela memorial ceremony? All the crocodile tears of the dignitaries were a self-congratulatory exercise, and Jangtjie translated them into what they effectively were: nonsense. What the world leaders were celebrating was the successful postponement of the true crisis which will explode when poor, black South Africans effectively become a collective political agent. They were the Absent One to whom Jantjie was signalling, and his message was: the dignitaries really don’t care about you. Through his fake translation, Jantjie rendered palpable the fake of the entire ceremony.

-Zizek is an international academic thinker. This article first appeared in The Guardian website.



December 16, 2013 § Leave a comment

Beware the icon makers
they will say he was great
they will laud his calls for peace
they will wring their hands and cry
speaking only of the man
disregarding the people
explaining away the movement
pretending the revolution was won
they will deny their guilt
denying their privilege
obscuring his birth in the pains and the blood of his people

denying the capital crimes
of neoliberal friends of apartheid still alive
now that Mandela is dead

they will say no one else will come
they will wink that we still organize
they will pretend that de Klerk was his friend
they will ignore the birth pangs in Jo’burg today
pretending to honor him with deceitful silence
in the face of Capetown shanties and Manenburg misery
and Durban oppression
while former murderers still prey
and bougie negros still play
while lying bishops still pray
and corporations still rape
and the people in South Africa still die
like people across the Global South
as the Revolution dies as Madiba’s children live in squalor
as the wine growers awake in shacks
as the homeless sleep beneath the floors of stores—after hours
when they will not be seen while they are still being sold

beware the speakers of phrases that lie
they will disremember liberation struggles
that have yet to be won
they will pretend that Mandela belonged to them
denying the people to whom he belonged

remember to remember Chris Hani
remember to remember Robben Island
remember to remember the South African Charter
remember to remember that icons created by oppressors
will never liberate the people
remember to remember that they are still killing Martin
remember to remember that they are still killing Malcolm
remember to remember that Assata still lives
remember to remember that our liberation will be sold to us for profits
unless we work for it with our minds and our actions
then we will remember Mandela as he was
for he will live inside us
and the lies will no longer deceive
because the struggle will continue
and the last will be first at last—

Also see “No Black in the Rainbow Nation’ on http://www.africanholocaust.net

Reflecting On Mandela

December 15, 2013 § Leave a comment

Mandela has proven to be the only black person whites could listen to because of his charisma, writes Zama Khumalo

All glory and power be with the man who is now one of the most celebrated human being on the earthy surface. Hamba kahle Tata. Sikutsandza ngetinhlitiyo tetfu. Our deepest condolences go to the Mandela family, Mama Graca and Mama Winnie, the people of South Africa, Africa and the world at large.

I personally believe that Nelson Mandela becomes one of a few most loved black people by white global power which is characterized by discrimination, hatred, exploitation, greeed, war and imperialism, and other attacks on the black population.

Mandela has proven to be the only black person whites could listen to because of his charisma. Father Sebastian Rossouw at the Regina Mundi church in Soweto during the seven days morning declared by President Jacob Zuma in the country, said of Tata: “Mandela was our light in the darkness.” Which its true.

Mandela was the most noticeable in a large crowd – whether you had seen him before or not –  because of his physical look and the influence he commanded.


Now understanding that Mandela is a symbol of pain for the many South Africans both for his incarceration and death but Mandela has also proven to be a private property of white hegemony. Has proven to be this kind of a powerful blackman who served whites very well. We all know that Mandela was able to defeat whites because, with his charisma still with him, he lived longer. Even when he was aged 65 in prison during the period when the former racist white government wanted to poison his food but Mandela lived and pressure mounted in late 1980 on the National Party to release him. But then in return whites defeated the man on the chess board, which explains why the ANC was able to inherit and maintain the apartheid status quo in favour of ruling whiteness and the few black elites who are agents of imperialism and neo-colonialism. In most cases, some of them mysteriously serve as “board members” in mining companies owned by whites and exploiting blacks, and come tell us that it’s all fair and democracy.


But today I can say we are better because of Mandela but there’s still more that needs to be done to fix the economic patterns of the country and bring about proper justice and reconciliation.

-Zama Khumalo is Magudvu publisher 

Photo source: http://www.channelnewsasia.com/image/923530/1387105680000/large16x9/480/270/mandela-burial.jpg

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