Political ideologies have two dimensions:
Goals: How society should be organized.
Methods: The most appropriate way to achieve this goal.
While walking down 125th street in NYC on a cold but sunny mid-winter day, I passed a vendor selling African oriented books. The vendor was in his late 60’s, about 5’5 with dark-chocolate colored skin and white peppercorn hair. As he stocked his wares, I mused over his neatly organized table. There were books discussing the anthropology, epistemology, and psychology of African people.
“How are you?” He asked with a southern influenced NYC accent.
“I’m good…… Just taking a look at what you got,” I replied.
However, I wasn’t really aiming to purchase anything. I rather wanted to ask him a question, so I asked.
“Sir! I have question for you”
He looked at me obligingly and said.
“Is Barack Obama African / Black?” I asked.
The vendor looked at me for a second and put his head down and made a few confused movements. He then slightly jerked his head to the side and answered unconvincingly.
“Yes, he’s Black.”
I then widened my eyes and looked at him curiously.
He immediately began to clarify what he meant.
“I mean in the USA he is,” he clarified.
“What do you mean by that? African people have traits or am I missing something?” I inquired.
He then attempted to clarify himself by saying,
“In the USA as long as someone has one drop of African blood they are African. I don’t agree with it, but a brown person uniting with black people isn’t a bad thing.”
It then started to sink into my head that the vendor had no idea what the traits of an African person were. However, I asked him anyway.
“But doesn’t that devalue Africanness to consider Barack Obama African?”
The old man then looked at me exhausted. He then said in a conciliatory fashion.
“No, he isn’t really Black. You are right but that’s how it is”
I then said thanks to him and made my way home.
This conversation is one of many I have had with African people in the USA over the years. It is a conversation that many hate to have since it challenges their ideas of what is beautiful, what is unattractive, and why and how they feel this way.
When sitting down to write a political theory for the African species, I made a clear decision to answer some questions that I felt were either being ignored or deliberately being obfuscated:
“Who is an African?”
“Why is it important to define who is African?”
“What is the destiny of Africans?”
“What is the culture of Africans?”
“What are the responsibilities of Africans towards one another?”
“Who are the historical enemies of Africans?”
“How must Africans organize against their historical enemies?”
“Why are Africans socially and politically backward?”
I went about asking myself these questions so that I could find a way to solve the problem of African oppression around the planet.
Also, I focused on non-African groups, the many subspecies of the African. Why were they somewhat successful at gaining at least a surface appearance of consensus within their groups?
I then looked at the failed approaches that Africans have taken and why these approaches were adopted.
After answering all of these questions I came to the conclusion that the paramount problem when it came to forming an ethical, social, and biological doctrine focused on pushing Africans into the future was the question of “Who is African?” I noticed non-African groups had a general, although flawed in many cases, idea of who was part of their group. These definitions were based on primarily two factors: subspecies type and cultural customs.
On the other hand when I looked at African communities and societies I saw the opposite. I saw communities that lacked cohesive cultural institutions. I saw societies that lacked African languages, cultural mores, style of dress, diet, and cosmogonies that emerged from Africa.
It then dawned on me that although this was a multifaceted problem, the cusp of the dilemma was defining who is African?
As Africans begin the 21 century, we need to ask ourselves, is the direction we are currently on ensuring our survival?
I have proposed African Centered Biological Nationalism. This way of thinking, the policies it advocates, and the group solidarity based on shared traits it touts is the only rational approach.
ACBN aims to accomplish the goal of clearing the obfuscation, confusion, and outright lies that have propagated regarding who is an African; thus, promoting the true definition of an African. From there a true foundation for African sovereignty can be born.