The African Negro and the Negro African
Before we can have a healing in the Pan African family, we need to define some terms. The African Negro is an African from the Continent or elsewhere, maybe who lives in the Caribbean or even New York City. He is not trying to be African but is deeply addicted to European culture or white supremacy thinking and acting. Yes, his actions largely derive from colonialism rather than slavery that were the tragedy of his North American African brothers and sisters whom we shall hereafter refer to as Negro Africans, since they too suffer from a form of colonialism; call it domestic, additionally they suffer from the residue of slavery and its post traumatic stress. The Negro African also suffers the traumatic stress of neo-domestic colonialism, while the African Negro is seeing his continent return to the colonialism of old with the new march by Europe and Asia to grab the natural resources and return them in the form of manufactured goods made cheaply in the motherlands of Europe and Asia, mainly China.
The African Negro, especially and mainly those on the Continent, live in a political culture of a most corrupt kind, even while claiming democratic principles, although they sometimes hold out for an African democracy which often means presidents for life and no opposition parties allowed. The African masses, impoverished, ignorant and diseased, are victims of colonialism and white supremacy in black face, thus they seek at every turn to Europeanize themselves by adopting Christianity and imitating white supremacy culture, including perms, wigs, bleaching cream and anorexic women.
Meanwhile, the Negro African, that strange construct of American slavery, in his identity starved self, seeks to Africanize himself. On the streets of New York, he can be seen buying cheap, imitation African products (made in Korea and China) from African Negroes wearing the latest hip hop fashions such as Sean John and others. While the
African Negroes from Nigeria, Senegal, Ghana and elsewhere are rushing to escape the devastation of their homeland, coming to New York in droves, or Houston and the West coast, but the Negro African is booking passage to return home to the land he has been disconnected from for four hundred years. He cries crocodile tears at Mina Castle as he walks through the door of no return, imagines he hears the wails of his ancestors as they prepared to board the Good Ship Jesus. The African Negroes embrace him as their long lost brother, but they would gladly exchange passports or induce him to marry one of their daughters so she can obtain a green card to be about the business of becoming an American citizen. The Negro African may or may not agree to this scam, but he will gladly accept kingship in some village in the hinterland, or even buy land to build a home in his newfound Motherland, but after a short time he is back in America, often disillusioned by the reality of Africa and the sad fact that he is an American Negro African and can never become an African or even an African Negro, certainly after he is called an “American slave,” and realizes he cannot marry into the royal family since his blood has been tainted by the devil Europeans and in particular the Euro-Americans.
And so this strange, ritual dance between once brothers and sisters may some day reach the climax after prolong spiritual healing is conducted by both parties, perhaps separately and together. Certainly each African brother and sister must look at themselves in the mirror to decide what ugliness must be removed and what beauty shall remain of their authentic selves, perhaps not the romantic, idealistic dream of returning to Kemetic culture, but some newer vision and version based on African philosophy and spirituality that has the power to unify persons and Pan African nations.