Empowering Women Empowering nation event

Empowering Women Empowering Nations

Empowering Women Empowering Nations

Conference

Friday- November 25 · 6:00pm – 9:30pm

Location- SOAS University London, Thornhaugh Street, Russell Square

SOS Children supporting Empowering Women, Empowering Nation (EWEN) will be holding the EWEN event in 25th November 2011.

This event will cover the theme, “The Role & Significance of Black Women in Changing the History of a Lost Generation” and will be facilitated as a forum undertaken to celebrate the achievements and contributions of black women in peaceful environments throughout the world. As part of London Black History Month, EWEN wants to highlight the achievements and influences black women have had in campaigning for a better world, for peace, justice and equality both nationally and internationally. We also want to raise awareness of the many issues women face today and campaign for gender equality and solidarity for all women in fighting such a cause.

EWEN has invited an array of female speakers and guests who are positive role models and who with their work have endeavored to improve the lives of women and their member nations.

The Speakers attending this event are:

H.I.H Princess Yav Marylin: (Congo Brazzaville)

H.I.H Prince Akilile Makonnen Haile Selassie (Ethiopia)

Mme Bombo Georgette: Chief of Protocol at the Department of Health and AID’s (Ivory Coast)

Mme Diallo Mariam: Deputy director of cooperation at the Ministry for Urban Safety (Ivory Coast)

Mme N’dri Yaman Thérèse: Minister of Health and AIDS (Ivory Coast)

Mme Claudine Munari : Minister of commerce (Congo Brazzaville)

Mme Kabala Anne Marie: Maire de La commune de Mouyondzi (Congo Brazzaville)

Mme Anne Désirée Ouloto: Minister of Urban Safety (Ivory Coast)

Please contact me at ofosuv@yahoo.co.uk or 00447404194046 if you wish to attend this event

Support the Orphans in Africa

Dear friends

Just imagine the amount of food we waste each day, just imagine the amount of money we waste of wasteful luxury good. That is without considering children in developing country without food, drinking water and basic education. We are consumed with greed and our sense of humanity has faded over the years.  In today’s turbulent economic climate, it is clear we are the one who can create change. Let’s not wait for politician with the hilarious lyrics to persuade us about their positive intention to save the world, as we are very much aware their intention aim to enslave society. This is the time we have to come together to save the dying children. We can continue ignoring the children’s, but the future of this planet will be devastated because of our ignorance and our actions. If you have not notice the children are crying for food but our government are sharing the blood of our children for their personal gains. Look at what we are doing to our future; you may think why I should care. But if you have noticed the world is getting waste by the day. In fact, this is no fault of our leaders as we allow them to miss use our future your personal gains. No one really care to save the children, it is up to us to act for the betterment of the future

 

Please let’s start given to support children and poor families in Africa. Please note we are not asking for large sums of money, please give what ever you feel you can dispose off, believe me you assistance will make a difference in a child’s life.

Please follow the link to donate: http://www.soschildrensvillages.org.uk/donate

Who are they?

“Who are they?” Could it be the State, whose ambition it focused on subjecting its population to torture? Could it be the State, the system whose rationale is to suppress and rule the masses? Perhaps, it is the system drawn and shaped for preserving the financial significance of the elite. “Who are they”? Are they the police, the army, legally responsible providing the apparatus to rule humanity? Are they the individuals, accountable for our legal system, the law makers and the politician? Could it possibly be the politicians who indulge himself in the pleasure of corruption?  Are they the individual subjecting our minds to the word freedom, whiles repressing our souls with polices aimed at restraining our individual freedom? “Who are they”? Are they our leaders, who subject the masses to stress and eradicate our human dignity?  Our leaders, whose greed have led many to the mercy of their brutal and barbaric army, the man and women of the force who overlook the need to protect the population from the extreme ideologies, approved by their commander. Are they the elite, whose army murders and destroy society, in their endeavour to preserve and maintain power? Are they the individuals liable for the murders of the men and women of our armed forces?

“Who are they”? They are those responsible for the tears in a mother’s eye. Those accountable for the hunger and deaths of many children, they are those who preach equality, but on the contrary practice an ideology of divide and rule. Those who encourage the notions of unequal distribution of wealth and alienation, they are the Multi- Nationals, liable for the destructions of our planet. They are the individual who fosters the idea of a utopian society, which, leads to destroy Mother Natures beauty. Are they the NATO, the United Nations, whose manifesto entails protecting the world population? Is it the United Nations, a club of wealthy nations whose aim to regulation the world resource has prompted wars and revolutions? “Who are they”? Could it perchance be the preacher, the churches, the Pope and the educational institutions who have lead the masses into a state of ignorance? They are those who preach peace but practice a policy of hate. Are they the individuals who are blinded by material wealth and live a life of hate, jealously, exploitation and envy? “Who are they”?

What is meant by a new humanism in relation to the works of Frantz Fanon?

By Gloria Kabedi and Victor Ofosu

The tradition associated with humanism has in the 20^th century provided the philosophy for a framework on human rights. This framework is in relation to European colonisation and the struggle for independence in colonial Africa. There are various definitions and perceptions of the theory of new humanism. However, the basic definition of new humanism relates to a repressed society or people by faith, capitalism, or a race with the intention of imposing its culture and rules on another for self benefit. Moreover, new humanism takes a strong view of the need for human dignity and freedom. In contrast many intellectuals argue that the understanding of humanism is embedded in the creation of the nation state during the 20^th century. .As the question sets out, the aim of this paper is to investigate “what is meant by a new humanism in relation to the works of Frantz Fanon”. In the attempt to arrive at an answer to the above question, the paper will look at different theories associated with new humanism. The paper will also compare and contrast the work of different academics on the subject of new humanism. By this method, this paper hopes to identify the qualities surrounding Fanon’s perception of new humanism. In order to further understand the subject area, the paper will critique Fanon’s work, arguing that although new humanism is a meaningful theory which seeks to free mankind from oppression, in fact the work of Fanon does not provide practical answers or a solution for achieving freedom from an oppressor. The paper also argues that human rights as a concept is in principle a good system to protect man from himself. However, in practice it lacks the action needed to connect to the real world.

During the Age of Enlightenment, many ideologies such as humanism developed, only identified by what they were against (www.marxist.org). Although this is a normal and traditional foundation for developing theories and concepts, there is frequently the fear that these theories do not identify themselves or indicate their primary goal. An example of this is the anti-globalisation agenda which seeks to campaign against globalisation but without solution or a specific identity. Roger Scruton a thinker and a philosopher, critic of new humanism observes “it is not your parents’ humanism” (Scruton, 2004) and by this point, Scruton argues humanism is not a set of principles or ideas imposed on a child by their parents, but constructed from life experiences which mankind needs to accept and build upon. Based on Scruton’s argument which is based on the ideology of old humanism, we can therefore argue the point that old humanism was based on building the strength of mankind and virtues (www.spectator.org). However, one must add that this notion of humanism did not account for the oppressed. Scruton’s argument creates the perception that unlike Fanon he was more inclined with old humanism as it has a practical element attached to the ideology. Old humanism unlike new humanism identifies itself by what it aims to achieve not what it is against. However, Fanon’s new Humanism aiming to free not only the colonised but also the coloniser from the bonds of colonialism and racial alienation, does not convey realistic means to achieve its goal (www.marxist.org).

Fanon unlike Scruton in his argument for new humanism points out humanity is a victim of an alien force. Fanon’s argument was based on African liberation and the need for freedom. By this argument, Fanon indicates oppression by alien forces removes happiness from the oppressed and only through new humanism can the oppressed be freed. This, he indicates can take place through a transitional process or through a revolutionary process. The alien force in relation to Scruton’s argument takes the form of an aristocratic, capitalism, the church or a simple belief of God. In relation to Fanon the alien force which he refers to is European colonisation of the African continent.

According to Fanon and like-minded thinkers, the true extent of happiness can only occur with the removal or destruction of the alien force. Although there is a level of merit in Fanon’s argument, we can also argue that destruction of the alien force could also lead to unhappiness. This in turn meaning Africa would be in a constant state of war. Where the struggle for freedom, nationalism and the emancipation of the Black man would lead to bloodshed and would only be counteracted with more bloodshed from the colonisers. This makes Fanon’s theory very unrealistic and unpractical. Based on Lenin’s explanation of the creation of communism in one country, Lenin just like Marx at their time recognised the removal of an oppressive force can lead to its replacement by another oppressive force. Trotsky also argues that a revolution leads to counter revolutions (Trotsky, 1969). This meaning the country or people in question may never experience the happiness which Fanon advocates. This was the case in Ghana at the end of European rule when Kwame Nkrumah centralised Ghana through dictatorship (Nkrumah, 1968).

As indicated above, Fanon’s new humanism looks at African liberation and the need for self-determination. That is the acquisition of independence from European colonialism. This Fanon believes can be accomplished with the need for labour and the building of the people. In analysing the ideas behind Fanon’s perception of new humanism, it becomes very clear that there is a relationship between Fanon and Hegel. Nigel Gibson states “Fanon’s attention to the centrality of labour in the independence context attempts to create meaning for lived experience and gain insight into African processes of national reconfiguration. Fanon’s dialectic can perhaps be approached by remembering his engagement with Hegel” (Gibson, 2003). Basing our argument on Gibson, we can also argue that Fanon’s writing is in fact a rewrite of the communist manifesto. This we can argue is Fanon attempting to gain recognition for Africa by deriving ideas from Hegel. Although this argument is true and also supported by the likes of Honneth, Fanon argues that there is an overlap of ideas between himself and Hegel; however he recognises the similarities in his dialectic of labour in relation to Hegel. This relates to the remapping of Africa and also the colonisation of the slave which lead to the removal of labour. “Only by looking at the implicit dialogue between Sartre and Merleau-Ponty that Fanon enacts we will be able to comprehend Fanon’s politics of differences. As Fanon’s method in Black Skin, White Mask is in part phenomenological, an excurses into the chapter entitled the lived experience of the black, and an examination of the final chapter, en guise de conclusion, will lead to a radical phenomenology of differences”. This citing explains the method developed by Fanon in his analysis.

Gibson states “the clarity of ideas must be profoundly dialectical. The awaking of a whole people will not come about at once. The people’s work in the building of a nation will not immediately take on its full dimension” (Gibson, 2003). Based on the above statement, it becomes obvious that although Fanon’s ideas derive from those of Hegel, he recognises the need for a transitional building of the people. Not only does this statement correspond to labour but also the mind set from oppression of the notion of the lazy peasant to the freeman. Gibson observes, “Optimism in the possibility of Africa’s freedom is a result of revolutionary action based on a vital transformation in the character of the subjectivity” (Gibson, 2003). However Fanon in his book the Wretched of the Earth also argues the need for a revolution for the awaking and the building of the people (Fanon, 1990). In view of the above we can therefore argue that to a point there is an element of contradiction in Fanon’s argument. He states that for mankind to achieve new humanism there needs to be a violent revolution deriving from the oppressed. They need to appropriate violence as a transitional tool in order to gain independence.

The true meaning of Fanon’s new humanism can only be understood by examining the ideology behind old humanism. As we have argued at the beginning of this paper, it is clear that unlike new humanism, old humanism has the tendency to separate ideology from practical. This in a sense, according to 20^th century thinkers, means humanism can therefore establish the need for human dignity. What is unseen within the ideology of old humanism is the level of racism deeply embedded on the theory. Gordon, Sharpley-Whitney and White the authors of Fanon a critical reader cite “ by and large what they were saying was this: you are making us into monstrosities, your humanism claims we are at one with the rest of humanity but your racist methods set us apart” (Gordon, Sharpley-Whiting, White, 1996). By this fashion of old humanism, a man is recognised only by European standards. This meant Europeans needed to transform Africa to Europe before accepting Africans as being of an equal standard. Moreover, we can argue that to what extent human dignity is recognised when one race sees the need to enslave and oppress the other for self-satisfaction. Fanon argues that the western Bourgeoisie’s proclamation of mankind’s outstanding dignity is nothing but a hidden racism. Based on the above we can argue that to those who live in Europe or live by European standards, the notion of humanity has its true meaning. On the other hand, those from the African nations who were divided, excluded and alienated because of their colour, culture and tradition are classified as subhuman by the well-established Europeans. Sartre states “Bourgeois ideology, however, which is the proclamation of an essential equality between men, manages to appear logical, in his own words by inviting the sub man to become human and take as their prototype western humanity as incarnated in the western Bourgeoisies” (Gordon, Sharpley-Whiting, White, 1996). This statement supports my argument of a hidden racism, it also provokes that meaning of race in connection to old humanism; forms the basis of the superior and the sub man. Based on this frustration, we can therefore argue that the superior man who is the European will find the need to mistreat the sub man based on the conception of his colour and supposed higher intellect.

Comparing old humanism to the reconstructed humanism, we can also argue, although there is a practical framework to old humanism, its mechanism is designed to oppress what it sees as a sub human. New humanism although without a practical framework or a particular identity possesses the real meaning of human dignity (www.marxist.org). This is recognised in its aim to achieve the recognition that all races are equal; a reciprocal acceptance of the other and the desire to touch the other as Fanon puts it in Black Skins, White Masks. The analysis of new humanism also indicates that Fanon in his view shares the perception that there is no such thing as race. This meaning all men are equal but different in structure and achievement. Moreover, we can also share the view that the idea of race was created as a strategy to divide, rule and oppress mankind. Robert Young points out “the question…becomes whether we should-and whether we can differentiate between humanism which holds back critically, or uncritically, to the mainstream of enlightenment culture from Fanon’s new humanism which attempts to reformulate it as a non-conflictuos concept no longer defines a subhuman other. For to some extent Europe fulfils this function in Fanon.” (Gordon, Sharpley-Whiting, White, 1996). Robert Young’s argument does not only provoke the level of racism in his words but also it clearly shows a certain degree of misunderstanding of Fanon’s new humanism.

We cannot ignore that fact, the importance of the perception that to the new humanist the European is a barbarian, whose wish is to organise the oppressed and at the same time hide himself behind the mask of humanity which he hopes will preserve his dignity. In fact the real victims are not the oppressor but the man who is being choked and reduced to silence by the oppressor’s rights.  In analysing Robert Young’s statement, it become clear that the existence of European humanism depends on the non-European being defined as sub human.

Robert Bernosconi, in his analysis of the road to the decolonisation of Africa acknowledges decolonisation of Africa can certainly destroy the order of the world. This destruction he believed could generate equality between the oppressor and the oppressed. In that case the sharing of wealth would mean both the oppressor and the oppressed would depend on each other. Robert Bernosconi’s argument also creates the observation that the future of the world after decolonisation could possibly lead to the oppressor becoming the oppressed.  As Fanon argues in his book a radical transformation for independence can see to the freedom of the African. However, when acknowledging the views of Robert Bernosconi, it becomes clear, to avoid the rapid switch, the oppressor will have to declare independence for its colonies. This strategy will maintain his superiority through a more silent method of Imperialism.

Fanon in his book also argues that the idea of the nation state was coined by Europeans on the basis of race. To an extent it is very complicated to define the relation between the nation state and race. This complication we can argue arises due to the legacy and the legitimacy of old humanism. From the point of view of Fanon, we can find the legitimacy of the nation state in European Humanism (www.marxist.org). By this explanation we can argue, Fanon sees a significant relation between universalism, the nation state and race. This notion provokes the perception of a universal humanism which can only exist through Europeans. This universal man only exists through the spreading of European culture and ideas. These cultures and ideas classify a superior race according to European standards.

On the other hand it can be argued that universalism paves the way for the oppressor to murder the oppressed under the banner of universalism. Balibar explains “the relationship between racism and universalism, which each has the other within itself”. Balibar goes further to explain “that racism is a system in itself which universalism with each race places upon a hierarchy, headed by European (www.voiceoftheturtle.org)”. For the benefit of this paper, we can therefore argue racism means the European has the right to mistreat murder, steal and rape the subhuman to reassert their superiority.

So far, the paper has investigated Fanon’s work to find his meaning of new humanism. The investigation was conducted by comparing and contrasting the difference between new humanism and old humanism. In doing so it becomes apparent that the true meaning of Fanon’s humanism lies in the negativity theory of old humanism. The paper also looked at the method by which Fanon was able to develop his theory of new humanism. Our investigation indicates that by comparing ideas of 20^th century thinkers and by relating this to his experiences as a black man at the time, Fanon was able to arrive at the importance of a humanist theory which looks as the need for liberation of the Black African. Moreover an analysis of his critics also laid the foundation of understanding what Fanon meant by new humanism. The analysis indicated that Fanon’s definition of humanism lies in the definition of equality. That is the realisation that all men are equal. A theoretical analysis of different authors also assisted in arriving at the conclusion that for Fanon, new humanism unlike old humanism looks at the need to assert human dignity. Not behind a hidden mask but with the transparency asserted by the definition of human rights.

Bibliography

Books

Davies. T, Humanism, Routledge (1997)

Gibson. N, Fanon: The Postcolonial Imagination, Blackwell Publicity Inc (2003)

Gordon. L, Sharpley-Whiting. T, White. R, Fanon: A Critical Reader, Blackwell Publisher Ltd (1996)

Fanon. F, wretched of the earth, penguin books ltd, (1990)

Fanon. F, Black Skins, White Masks, Pluto Press (1986)

Lenin, V. I. The State and Revolution, Penguin Books (1992)

Scruton. Roger, The Need for Nation, Civitas: Institute for the Study of Civil Society London (2004)

Scruton. Roger, World Studies: Education or Indoctrination?, Institute for European Defence  and Strategic Studies (1985)

Trotsky. Leon, The Permanent Revolution and Results and Prospects, Merit Publishers: New York (1969)

Web sites

www.yenkeefarm.net/archives/10931-roger-scruto-critiques. (06/12/2009)

http://spectator.org/archives/2009/10/the_new_humanism_roger (06/12/2009)

http://www.marxist.org/subject/africa/fanon/nation-culture (06/12/2009)

http://www.voiceoftheturtle.org/show_articles.php (06/12/2009)

Life

With each year, the spirit evolves further beyond the restraints of the flesh; with grace you have become more beautiful than a goddess. The purity of your heart will present you with longer life and blessings. Life today presents you with much strength and on this very day, I wish you rise above you enemies. The stars wish you happiness and the best life has on offer. I hope your deepest dreams and wishes come to pass. Fear not; be proud, life without happiness is not worth living. Today, your wisdom will perceive that contentment lies not in material possession, but in the joy of life, you will shine as your work on earth has just begun.
By
Victor Ofosu