“Did you ever see a chameleon catch a fly? The chameleon gets behind the fly and remains motionless for some time, then he advances very slowly and gently, first putting forward one leg and then the other. At last, when well within reach, he darts his tongue and the fly disappears. England is the chameleon and I am that fly.” King Lobengula
Did you guys hear about the government of Zimbabwe agreeing to compensate white farmers the hefty sum of 3.5 billion dollars? I was shocked! When there is barely any money in the country, and the economy is in shambles, how can the government agree to this? Moreover, did these white farmers ever compensate the Africans after independence in 1980 for using their lands for a century, for abusing them off their lands? And for all the years of economic embargo forced on the country? Lastly, the clause is set so that the country will be paying this debt forever… 12 months to raise half of the money when the country is on life support? This is so disgusting, Robert Mugabe must be rolling in his grave!
So my question is, is Zimbabwe the new Haiti? Remember how Haiti was made to pay France for over a century because of their freedom (When France extorted Haiti, the greatest heist in history)? Because the past slaves had beaten the masters, they were forced to pay France for over a century the hefty sum of 90 million gold francs (equivalent to 21 billion U.S. dollars in today’s money – when Jean-Bertrand Aristide requested reparations, he was ousted) after winning its freedom from France…? And this is why Haiti is so poor! Imagine this: Someone abuses you for years, not to say decades and generations, you finally free yourself, and now you are forced to compensate them because you freed yourself through a ruthless battle from their years of inhumanity. How fair is that? We must be living in a different type of world, because I just don’t understand the logic! Now, it would seem to be Zimbabwe’s turn?
I have always been skeptical of Mnangagwa… but now it has been fully confirmed! When I see this, I wonder why Africa’s leadership is so full of traitors, collabos, and haters of their own people! This will be the topic for another day. Excerpts below are from the CNN article of July 29, 2020.
Zimbabwe’s government signed an agreement Wednesday worth $3.5 billion to compensate white farmers who were evicted from their land during a controversial and often violent land redistribution program in the early 2000s under former President Robert Mugabe.
I always loved the sound of the name Bulawayo, the second largest city in Zimbabwe, after the capital Harare, and the largest city in the country’s province of Matabeleland. BU-LA-WA-YO… Doesn’t it roll on your tongue? Doesn’t it sound like thunder ? … like something big must have happened there? Well, …
Bulawayo was founded by the Ndebele king, Lobengula, son of Mzilikazi, when he settled in Zimbabwe in the 1840s, after the Ndebele’s people great trek from northern Kwazulu, in South Africa. The name Bulawayo comes from the Ndebele word bulala which translates to “the one to be killed.” It is said that at the time of the city’s founding, there was a civil war due to a kingship succession dispute. The dispute was between Mbiko ka Madlenya Masuku, a trusted confident of King Mzilikazi and leader of the Zwangendaba regiment, and Prince Lobengula who he (Mbiko Masuku) thought was not a legitimate heir because Lobengula was the son of the king born to a Swazi mother, of a lesser rank.
At the time Lobengula, was a prince fighting to ascend the throne of his father Mzilikazi. It was common at the time for people to refer to Bulawayo as “KoBulawayo UmntwaneNkosi“, “a place where they are fighting or rising against the prince” or the “the place where the prince shall be slain“. The city of Bulawayo coincidentally has the same name as the capital of the great Zulu warrior king Shaka ka Senzangakhona in Kwazulu, where Mzilikazi and his Khumalo clan and other Nguni people came from.
In the 1860s, the city was highly coveted by Europeans, because of its land, wealth, and strategic location. Cecil Rhodes tried different tactics to trick King Lobengula. Lobengula once described Britain as a chameleon and himself as the fly. The fact that Lobengula was a force to reckon with is not to be ignored. Cecil Rhodes himself confided to Rothschild saying, “I have always been afraid of the difficulty of dealing with the Matabele King. He is the only block to central Africa, as, once we have his territory, the rest is easy … the rest is simply a village system with separate headmen …” So trickery was the only resort for Rhodes in order to get Lobengula. Thus, the treacherous Rudd Concession – 30 October 1888 (British Colonial Treaties in Africa: The Ruud Concession in Zimbabwe 30 Oct 1888).
During the 1893 Matabele War, British South Africa Company (BSAC) troops invaded and forced King Lobengula to evacuate, after first detonating munitions and setting fire to the town. BSAC troops and white settlers occupied the ruins. On 4 November 1893, Leander Starr Jameson declared Bulawayo a settlement under the rule of the British South Africa Company. Cecil Rhodes ordered the new settlement to be founded on the ruins of Lobengula’s royal kraal,a typical action by a conquering power. This is where the State House stands today.
Historically Bulawayo has been the principal industrial centre of Zimbabwe; its factories produce cars and car products, building materials, electronic products, textiles, furniture, and food products. Bulawayo is also the hub of Zimbabwe’s rail network and the headquarters of the National Railways of Zimbabwe. Thus its nickname: “City of Kings” and also “kontuthu ziyathunqa” – meaning “smoke arising” in Ndebele, because of its large industrial base, and the large cooling towers of its coal-powered electricity generating plant situated in the city center which once used to exhaust steam and smoke. Today, as the rest of Zimbabwe, it slowly pushes through the steam.
Bulawayo is seen as the door of tourism to the Matabeleland province, as its capital. Matabeleland boosts of Victoria Falls, Matopo National Park, Hwange National Park, Khami Ruins and a bigger share of Lake Kariba. As a side note, the infamous Cecil Rhodes‘ grave is said to be at World’s View, a hilltop located approximately 35 km (22 mi) south of Bulawayo, which is part today of Matobo National Park.
Well, if you visit the city of Kings, remember King Lobengula, remember his fire, and his fight for his people’s freedom from western domination… remember the greatness of the Ndebele king, and remember the fire that burns dormant in the people of Bulawayo, fanned by their ancestors. Enjoy the video below on Bulawayo.
Early this month, I shared with you that the Belgian King Expressed his ‘Deepest Regrets’ for Colonial Past in Congo, by sending a letter to the President of the Democratic Republic of Congo (DRC) Felix Tshisekedi on the day of the celebration of the DRC’s independence from Belgium. I told you that those were empty words, and that coincidentally, King Philippe had forgotten to include the period from 1908 to the independence of Congo, and the treacherous role played by Belgium in the assassination of the Congolese Prime Minister Patrice Lumumba.
Now the children of Patrice Lumumba, led by his daughter Juliana Amato Lumumba, have asked the Belgian king to prove his good faith by sending back the remains of their father. These remains are parts that were taken, like Lumumba‘s teeth, from his body at the time of his murder. We know from a documentary which aired in 2000 that Belgian Police Commissioner, Gerard Soete, told AFP that he and acolytes had decapitated Lumumba’s body and those of two others, Joseph Okito and Maurice Mpolo, and subsequently dissolved them in acid. In another documentary that same year, Soete showed two teeth which he said had belonged to Lumumba. He took Lumumba’s teeth as souvenir. In 2016, Ludo De Witte, author of the book “The assassination of Lumumba,” lodged a legal complaint against Soete’s daughter after she showed a gold tooth, which she said had belonged to Lumumba, during an interview with a newspaper.
According to AFP, Juliana Lumumba’s letter was written and addressed to the Belgian monarch on June 30, which happens to be the 60th anniversary of the Independence of the Democratic Republic of Congo from Belgium.
“We, Lumumba’s children, call for the just return of the relics of Patrice Emery Lumumba to the land of his ancestors,” Juliana said in the letter.
In Juliana Lumumba’s letter, which she said was written on behalf of her “wider family”, she said that her father was a “hero without a grave”.
“The remains of Patrice Emery Lumumba are being used on the one hand as trophies by some of your fellow citizens, and on the other as funereal possessions sequestered by your kingdom’s judiciary.”
How many Cameroonians have heard of Joseph Merrick? The Jamaican and first missionary to create a mission on the coast of Cameroon? Most people are used to hearing about the British missionary Alfred Saker who “brought” christianity to the coastal towns of Cameroon, and is often referred to as the pioneer, even though he was first hired as a ship mechanic, millwright, and naval engineer before becoming a missionary upon his arrival. So there are thousands of schools and streets named after this “great” white man in Cameroon: College Alfred Saker and Boulangerie Saker in Douala, Saker Baptist College in Limbe, to name just a few; there is even a monument to this man in downtown Limbe. Can you imagine my surprise when I learned that Alfred Saker was not the “pioneer” I had been made to believe, but rather a later pioneer following on the footsteps of others? Yes… Alfred Saker came after others had started sewing the seeds of Christianity on Cameroonian soil, and his main advantage was that he was a European (let’s call a spade a spade). The real man who should be considered missionary pioneer to the coastal towns of Cameroon was the Jamaican Baptist missionary, Joseph Merrick, who, assisted by another Jamaican Joseph Jackson Fuller, established the first successful mission on the Cameroonian coast of Africa.
Who was Joseph Merrick? Joseph Merrick was a Black Jamaican, who began preaching in 1837 in Jamaica and was ordained a full missionary in 1838. The work of the Baptist Society in Cameroons was an outcome of the freeing of the slaves in Jamaica. Many thousands of these freed slaves were members of Baptist Churches in that island, and the first-fruits of their new found liberty was the desire to help their own people in Africa, the land of their origin. Thus, Joseph Merrick had been recruited by the Baptist Missionary Society of London who was looking for Jamaicans to preach in Africa. Merrick, accompanied by his wife, arrived in Spanish-controlled Santa Isabel (then Clarence, and today known as Malabo) on the island of Fernando Po (Bioko) in 1843. In 1844, he visited Bimbia (near Limbe) and spoke to King William (William of Bimbia) of the Isubu people to request permission to establish a church on the mainland. After the initial resistance, he was granted permission, and in 1844-1845 he founded the Jubilee Mission. Over the next 5 years, he set up to translate parts of the New Testament in the Isubu language, set up a brick-making machine, a printing press, and translated the bible, and wrote a textbook for teaching in Isubu.
Unfortunately, in 1849 he got sick, and set off to England with his wife for treatment but died at sea. Upon his death, Joseph Jackson Fuller took charge of the mission station and congregation at Bimbia. Merrick’s efforts also paved the way for Alfred Saker to make further progress – he made use of Merrick’s printing press to translate and print the Bible in Duala. Joseph Merrick can be seen as the pioneer of the missionary work in Cameroon. He had a talent for learning languages and within a short time he preached in both Isubu and Duala.
In essence Joseph Merrick is the man who should be celebrated, just as much as Alfred Saker, if not more, particularly in the Limbe region. Why has Joseph Merrick been forgotten? Is it because he was Black?
With his poem, ‘Je suis venu chercher du travail’ / ‘I Came to Look for Work’ by Francis Bebey, the author talks about the story of many immigrants. Similarly Fatou Diome, the Franco-Senegalese author tells us about immigrants in her book Le Ventre de l’Atlantique [The Belly of the Atlantic]. It is as if Diome read Bebey’s poem, and made it into a novel. Her story The Belly of the Atlantic details the complexity of immigration, the struggles of those who have made it to maintain the image of ‘greatness’ of the promised land, and the hope those left behind have on those gone to send for them. Some young boys who are struggling to make ends meet in their home country of Senegal, and dream of immigrating to France for a ‘better future, with a loved one in Europe sending money back home. The book gives a glimpse into the families left behind, the joys, anxiety, scare, struggles, and sometimes the reconstruction of families around the women who are left behind to raise the children alone. As we have seen in reality, many will attempt to get to Europe via the Sahara desert, or even through the Atlantic on shady canoes.
As Bebey said, the immigrant “has left everything, [his] wife, [his] kids.” Sometimes, the families never hear back from those who have gone, and their goodbyes were actually final, as Francis Bebey said “my poor mother was sorry to see me go.” Sometimes, the loved one who “had long days of travel” makes it safely, and sends money back, but never returns home and forms a new family in the new country. Sometimes, the loved ones make it to the new country, find jobs, make a living, and send for the rest of the family to join them back in the new country… This is a real struggle. The story of immigration in search of a job, of a better future, is a true struggle which rips apart some families, while strengthening others.
Once those who have left come back, they are often seen as “better”, “richer”, or “foreign”. As Diome says of the loved one who comes home, “I go home as a tourist in my own country, for I have become the other for the people I continue to call my family.” For the families who raised money for the loved one to be afforded to leave, leaving is synonymous with success and failure is not a possibility. “Leaving means having the courage necessary to go and give birth to one’s self.“
It is with sadness that I learnt of the passing of Zindziswa Mandela, daughter of Winnie Madikizela-Mandela and Nelson Mandela, this past Monday in a hospital of Johannesburg at the tender age of 59. Last child of her parents, she was affectionately called Zindzi. She grew up at the height of the anti-apartheid struggle in South Africa, of which her parents were at the forefront as revolutionaries: she was only 18 months old when her father was thrown in jail for 27 years. She was projected into the spotlight at the age of 16, when her mother was banished to Bramburg, and later on at 25 when her father Nelson Mandela was offered a conditional release in 1985 by the then-State President, P. W. Botha. Her father’s reply could not be delivered by either one of her parents. Consequently, Zindzi was chosen to read his refusal at a public meeting on 10 February 1985.
In a statement, the Nelson Mandela Foundation said of her legacy, “Zindzi will be remembered for a rich and extraordinary life, marked by many iconic moments. The years she spent banished with Mama Winnie Madikizela-Mandela to the small town of Brandfort. That summer’s day in February 1985 at Jabulani Stadium when she read to the world Madiba’s rejection of President Botha’s offer of a conditional release from prison. Her own courageous work in underground structures. Public service as South African Ambassador to Denmark. We will also remember her as a special soul.”
Zindzi was a very strong woman who went through the struggles of her mother, Winnie, when she was banished and tortured during the apartheid regime; one could say that she was her mother’s closest companion. She had to grow up fast. In his personal archive, Nelson Mandela spoke of Zindzi’s strength, as well as to the nature of their relationship. In a 1969 letter from prison, Madiba noted that Zindzi’s “heart is sore because I am not at home and wants to know when I will come back.” In a 1987 letter to Zindzi, Madiba told her that he had heard from an acquaintance that she was as strong as a rock. He went on: “That is just the kind of remark a father would like to hear about his beloved child. I literally swelled with pride and satisfaction. That remark reached me at the right time, shortly after you had just gone through a rather harrowing experience.” He ended the letter: “Tons and tons of love darling, and a million kisses.”
I leave you here with Zindzi reading her father’s letter of rejection in 1985. You must admit that for a young woman, reading that letter must have required a lot of courage, determination and strength to defy the apartheid regime and stand in front of such a crowd (a full stadium) thirsty for words of encouragement, and hope from their leaders to keep facing the injustices of an inhumane regime. Bold!
Many cultures in Africa are matriarchal, and it absolutely makes sense that the homeland is constantly portrayed as a woman in African poetry. Today we will talk about the poem “Congolese Eve” by Jean-Baptiste Tati-Loutard. Tati-Loutard is a Congolese author from the Republic of Congo or Congo-Brazzaville. As an accomplished writer, he has published several compilation of poetry, and has won several awards. In his writings, he does a deep expose of the art, life, and nature; he often incorporates the feminine element in his work. Similar to other African authors like Léopold Sédar Senghor (former president of Senegal) or Ferdinand L. Oyono (minister in Cameroon), Tati-Loutard is also a politician, who has occupied several posts in the government of his country.
Enjoy ‘Ève Congolaise‘ by Jean-Baptiste Tati-Loutard, published in Anthologie africaine: poésie, Jacques Chevrier, Collection Monde Noir Poche, Hatier 1988, p. 136. Translated to English by Dr. Y. Afrolegends.com.
Je l’ai vue quand Dieu l’a créée sur la Montagne :
C’était une pleine nuit, la lune ayant atteint
Le plus haut niveau de ses crues de lumière.
Avant que Dieu ne parût comme jadis sur l’Horeb,
L’herbe alentour marchait déjà tête baissée
Sous la brise.
Il prit de la terre non battue de quelque pied,
Et la coula – vierge comme au Jour Premier –
Dans un long rayon de lune.
En un tour de main, ce fut le tour des seins ;
Et la grâce et l’esprit giclaient d’Eve
En eclaboussements éblouissants de lumière.
Puis vint le signal :
Dans l’espace nu, le vent se mit à tourner sur lui-même
Comme s’il avait mal de ne pouvoir se détendre
Dans un arbre. Dieu reprit l’air dans le tourbillon ;
Et dans le silence plein de clarté,
L’Eve congolaise descendit vers le fleuve à l’heure
Où le soleil sort en refermant derrière lui
La porte de la nuit.
I saw her when God created her on the Mountain:
It was a full night, the moon having reached
the fullest level of its light floods.
Before God appeared as He once did on the Horeb,
The grass around was already walking head down
Under the breeze
He took some dirt from some foot,
And the flow – virgin as on the First Day –
In a long moon ray.
In no time it was the turn of the breasts ;
And the grace and the spirit spurted from Eve
In dazzling splashes of light.
Then came the signal :
In the naked space, the wind started to turn on itself
As if it hurts not to be able to relax
In a tree. God took the air back in the whirlwind;
And in the silence full of clarity,
The Congolese eve descended towards the river at the time
When the sun comes out closing behind him
The door of the night.
Les raciness congolaises, op. cit.
Today we will talk about Beatrice of Congo, also known as Kimpa Vita, who was an African priestess and prophet who held a lot of power. Born into a noble clan, the Mwana Kongo clan, she was baptized in her youth, and later created her own religious movement which used Christian symbols but revitalized traditional Kongo cultural roots. She is seen as a strong antislavery figure; think about this for a moment, the catholic priests preaching christianity, yet silently participating in the slavery of the Kongolese. Didn’t it make total sense for her to turn away from catholicism and create a true Kongo religion? Her movement which is among some of the best documented in Kongo’s history is seen a precursor to modern African democracy movements. Below is the physical portrait of Beatrice of Congo by a contemporary Father Bernardo da Gallo in 1710 (Translated to English by Dr. Y., Afrolegends.com).
This young woman was about twenty two years old. She was fairly tall and with fine features. On the exterior, she seemed very devout. She spoke with gravity, seeming to weigh all her words. She predicted “the future and announced among other things that the judgment was near.”
She walked on tiptoes (toes), almost without touching the ground with the rest of her feet; she moved her flanks and whole body, like a snake, even though her body was tense, as if deprived of spirit, and with bulging eyes; spoke frantically with delirium.
Rapport du Père Bernardo da Gallo, Rome, 17 Decembre 1710, publié par Louis Jadin
Les Africains Vol.9, Editions J.A, C.-A. Julien, P. 58, (1977)
It took over 100 years for a Belgian King to finally ‘express his deepest regrets‘ for Belgium’s colonial past in Congo. As we recall, King Leopold II of Belgium perpetrated a genocide in Congo. Leopold II took Congo, a country at least 10 times the size of Belgium, as his private property and killed millions of Congolese. It is said that he must have executed and maimed over 15 million people!
So now, Belgian King Philippe wrote a letter to the president of Congo Felix Tshisekedi, on 30 June 2020, the anniversary of the Independence of the Democratic Republic of Congo, stating: “During the time of the Congo Free State [1885-1908], acts of violence and brutality were committed that weigh still on our collective memory. The colonial period that followed also caused suffering and humiliations. I would like to express my deepest regrets for the wounds of the past, the pain of today, which is rekindled by the discrimination all too present in our society.” His remarks fell short of an apology! Should we applaud for this?
I say NO! To the Belgian King, I say you can eat your “deepest regrets”! Many are calling this progress, but I call this arrogance to wake up one day, and finally say, “I regret the past. Yes…, my grandfather committed acts of violence and brutality, killed your fathers, mothers, brothers, and sisters, … maimed your forefathers, decapitated so many of you … instilled fear into your psyche… destroyed your livelihood, your culture, and the entire foundation of your society.”
And so what? That’s it? Should we clap for you? where is the apology? Didn’t you think we knew that already? Where is the reparation? Don’t you know that Belgium is nothing without Congo? Coincidentally, King Philippe forgot to include the period following that time, from 1908 to the independence of Congo, and then to nowadays with the treacherous role played by Belgium in the assassination of the Congolese Prime Minister Patrice Lumumba, and countless others, and the unrest in the region to this day.
And to stand up there, and say I “express my deepest regrets for the wounds of the past”… it’s like Hitler waking up today, and telling Holocaust survivors and their descendants, “I killed you, jailed your parents, forced you into exile, brought fear into your souls, and decimated every part of you… I regret it. What can you about it? ” It is simply arrogant! … It is just too easy. Until there is a clear “I am sorry”, until there is a clear “here is what we will do to right the wrongs,” until there is a clear “correction and inclusion in the history textbooks, opening of all classified documents”…. until there is a clear “respect for those killed, and for those living today” until then, there will be no respect for arrogant kings who claim to have been awaken by George Floyd’s killing in the USA and not the atrocities they themselves committed in Congo!
We, the people of Congo, cannot forget… we cannot forget that the unrest in Congo today is a direct result of the atrocities committed by Belgium in the region. We cannot forget the souls of our ancestors who still cry to us for justice today.