Onwuchekwa Jemie
If you are such a black leader or intellectual, take a look at Michael Jackson and see the incarnation of your spirit, see your mind made flesh. Michael Jackson has most publicly done what black negrophobiacs secretly dream of doing: act out George Schuyler’s great satire Black No More! Michael Jackson is the supreme, public example of negro negrophobia, which is why he is such a valuable negative example, which is why I just love Michael Jackson. Every racially integrating black, every continentalist Pan-Africanist black, is Michael Jackson minus opportunity. They are the social and political counterparts of Wacko Jacko, as the white press dubbed him. The only difference is that he has carried his negro negrophobia to its logical, physical conclusion – turn himself into a fake white man! Because the others cannot afford the cash or courage for the skin and bone surgery, they settle for the next best thing: they disappear into white communities, or integrate into white ideologies and white movements. Presumably, from seeing so many white faces around them at all times, they will lose sight of the fact that they themselves are black.
After being created and entrenched by five centuries of white power, Negro negrophobia has, alas, become a character neurosis. From one generation to another, black parents pass on to their children the neurotic character structures which foster negrophobic attitudes and behavior. The global mechanisms of white power (religion, media, school, advertising, propaganda) then reinforce the neurosis.
Blacks, alas, cannot take control of the Black World until they are cured of this neurotic syndrome. Until they get rid of this neurotic plague, any white boy or girl or child can seize control of their affairs by flashing a bit of white skin. Proof? All you need do is introduce a white face among negrophobic blacks and they become disorganized, they become disoriented. Just put one ugly blondie among them, and their eyes will stray and their minds will wander from the doughnut before them and focus on the white hole. Some will be obsessed with desire for whitey; some will be obsessed with hate for whitey; either way, they lose touch with basic reality and ignore what they must do to keep control of their lives, their situation, their environment. And at that point, any white waif can take them over.
The Black Power therapy:
What then is the cure? That is for our medical and social scientists to investigate. But from the sidelines, let me observe that it may require psychotherapy, both individual and group therapy. It may require cultural therapy, with basic retraining to break the habits of the negrophobic syndrome and inculcate Negrophile habits of thought and valuation. It would be the job of homes, schools, media, and social organizations to bring up new generations untainted with Negrophobia and blancophilia. It may require, above all, environmental therapy of a political sort, through the emergence of at least one powerful black nation that would destroy the five-century-old correlation of white skin with power and black skin with powerlessness. That is probably the strategic cure for the syndrome.
My guess is that until the Black Power therapy for this power neurosis is accomplished, all other therapies would be only partially effective. Whatever the case, until the race cures itself of negrophobia, it has no future. Which is why getting rid of Negro negrophobia is perhaps the cardinal task of internal reparation.
Political Negro Negrophobia:
While we wait for time, psychotherapy and political work to cure those multitudes that are afflicted with different types of physical Negro Negrophobia, we should be particularly alert to political Negro-Negrophobia. Unfortunately, these political Negro-Negrophobiacs include almost all of our Black African leaders and many of our Diaspora in Europe and the Americas. Political Negro-Negrophobia manifests sometimes passively and sometimes actively. It is passive when Blacks show indifference at the plight of other blacks who are being oppressed, enslaved or exterminated by our common enemies. The general indifference of the black AU governments to the torture of the Haitian population by the UN occupation forces is an example of passive political Negro-Negrophobia. Negro-Negrophobia is active when Blacks join, support or show solidarity with those of our enemies who are enslaving, exploiting or even exterminating some of our fellow Blacks. An example of this is the obscene action by Thabo Mbeki and the black presidents in the AU, who have rushed to protect Sudan’s black-Arab President Bashir from being arrested and prosecuted for his war of ethnic cleansing and genocide against the Afro-Sudanese of Darfur and other parts of Sudan. And to make matters worse, there has been no public outcry from Black Africans against these misleaders for their capitulation to Arab barbarism.
In siding with the enslavers and genociders of Black Africans, active political Negro-Negrophobiacs demonstrate the anti-self disorder. Now, how can any sane person side with those who would enslave or kill him for being black if he happened to stray into Darfur or Mauritania without the protection of a diplomatic passport or the passport of the USA, Canada or an EU country? These deranged Blacks, by collaborating with our Arab enemies, are the Black enemies of Black Africa.
Part of the problem with the Pan-Africanism of the last 50 years is its lack of doctrinal clarity and rigor. Its principles and doctrines have not been clearly stated. And even the few that were clearly articulated have been routinely violated without any protest or objections being raised. Thus we find prominent persons who have advocated the recolonization of Africa still being regarded as Pan-Africanists.
For example, Prof. Ali Mazrui, in the International Herald Tribune of August 4, 1994, published an article calling for the recolonization of Africa. It was titled “Decaying Parts of Africa Need Benign Colonization.” Yet we find him giving the 2007 DuBois-Padmore-Nkrumah Pan-African Lecture, at the W.E.B. Du Bois Memorial Centre for Pan-African Culture in Accra, Ghana. Given that anti-colonialism is an original and main tenet of Pan-Africanism, any advocacy of recolonization is anti-Pan-Africanism, and anybody promoting recolonization of Africa is clearly, ipso facto, anti-pan-Africanism, and is disqualified from lecturing us on Pan-Africanism. But there you are. We don’t practice our principles, or insist on their being upheld.
Likewise, one of the targets of Pan-Africanism is the enslavement of Black Africans. In fact, slavery, colonialism and racism are the triple monsters against which pan-Africanism was conceived and mobilized. Yet we find Thabo Mbeki and other OAU/AU Pan-Africanists violating that principle, in 2008, by rushing to protect Sudan’s President Omer Bashir from being arrested and tried at De Hague for the crimes of ethnic cleansing, enslavement and genocide he has been perpetrating against the Black Afro-Sudanese, particularly in Darfur.
If our Pan-Africanism was sound, these Presidents should have raised a Black African army and invaded Sudan to capture Bashir and put a stop to his crimes against Black humanity just like the US Marines had gone to battle between 1804 and 1815 to end the traffic in white slaves by the Barbary Corsairs in North Africa. In 1816, a British fleet bombarded Algiers. The remaining 1,642 white slaves there were freed, and soon Tunis, Tripoli and Morocco announced that they too had officially abandoned the enslavement of whites.
Furthermore, many of our North American Diaspora have been openly siding with our Arab enemies in the Arab race war against Black Africans. They make passionate protest against the treatment of the Palestinian Semites by the Israeli Semites, but denounce those black homeland Africans who object to their obscene silence on the enslavement of Black Africans by the Arab Semites. And these Diaspora Blacks still parade themselves as Pan-Africanists, without being called to order for not showing basic Pan-African solidarity with the Black victims of Arab racism, enslavement and colonialism.
Also, as an organization, by including Arabs in its membership, the OAU/AU blatantly violates the Pan-African principle of racial privacy and autonomy. It has done so for decades, indeed from its founding in 1963, without objection from ostensible Pan-Africanists.
These are a few examples of clear violations of three of the key principles of Pan-Africanism: anticolonialism, anti-slavery, and racial privacy and autonomy. These are violations that manifest political Negro-negrophobia; and they have gone unremarked, unchallenged and unpunished for fifty years. Such blatant violations indicate that Pan-Africanists have never taken seriously what they profess. And probably have never fully grasped the implications of what they profess.
It is high time we started clearly articulating the principles and doctrines of Pan-Africanism, and making principled objections whenever any is violated. People have to make hard and clear choices:
Are you loyal to Black Africans or to our Arab enemies?
You can’t do the latter and be a Pan-Africanist.
Are you loyal to Black Africans or to the European imperialist enemies of Black Africans?
You can’t do the latter and be a Pan-Africanist.
We must begin to insist that Blacks who support the Arab or European enslavers/exploiters/genociders of fellow Black Africans anywhere on earth are Black enemies of Black Africa and must face up to their political Negro-Negrophobia.
We must loudly insist that any Black person who is not actively opposed to the enslavement or recolonization of Black Africans, let alone one who is not actively opposed to the genocide/extermination of any Black African people, cannot be a Pan-Africanist. Whoever sides with the forces that are committing enslavement, colonialism or genocide on fellow Black Africans, is guilty of Negro-Negrophobia, and is not a Pan-Africanist, regardless of how black he looks or how vocally he proclaims himself a Pan-Africanist.
