From 25/02 the controversial Warrior Scholar Activist Baba Zak Kondo will be in Afrika UK as part of the Omowale Malcolm X Observance programme of events. (https://alkebulan.org/omxobservance/). The observance, where Baba Zak will reveal his explosive, death defying research on the hidden hands behind the assassination of Omowale Malcolm X, is part of an annual ritual lead by the Alkebu-Lan Revivalist Movement. Far more than just a recounting of the facts of his life, the event is designed to honour the sacrifice and celebrate the legacy of this eminent Prophet and King.
Renowned warrior Scholar and the UNIA-ACL Ambassador of Race First Sovereign Development, Mama Marimba Ani emphasises the importance of such undertakings:
“Ritual drama in African society is a multidemensional mechanism of cultural expression. It can be understood on metaphysical, religious, communal, and psychological levels simultaneously. Ritual drama involves the repitition of a sacred act preformed in a prescribed manner. Sacred time is achieved through ritual and We use it as a mechanism for renewal, replenishment, redefinition, and rebirth. Ritual drama keeps us sane and gives us the courage to live.” (1)
In other words, rituals are not merely acts of remembrance, as vital as memory is. They should serve as a foundation for our current work and inspiration for our future endeavours. In a similar way the National Black People’s Day of Action (NBPDA) whose 35th anniversary will be commemorated on March 2nd, focuses on the sacrifice of the New Cross Massacre victims and, under the auspices of the interim National Afrikan People’s Parliament, setting an agenda for the necessary nation building work. This year’s theme is: ECONOMIC EMPOWERMENT – Creating Community Wealth: Controlling Our Own Food, Owning Assets, Producing Goods and Services, Investing in Afrika and Building a Credit Union. It takes place at the Karibu Centre, 7 Gresham Road, Brixton, SW9 7PH from 2pm. Moreover, iNAPP’s call for making March 2nd an Afrikan public holiday is in the tradition of creating “sacred time” as referred to above.
In the same way that iNAPP asks why more wasn’t done to build upon the mobilisation of the original NBPDA, it is also pertinent to explore the extent to which we have built on the legacy of Omowale Malcolm X 51 years after his brutal assassination.
Given the impact he had on young people, in many respects the legacy began when he was still alive. As Grand Master Teacher John Henrik Clarke pointed out:
“Malcolm X [was effective] in getting his message across to young people. To them he was more than public orator, he was a great teacher and an intellectual father.” (2)
Between a few months a few years organizations inspired by his work and example sprang up, including: Us (1965), The Black Panther Party for Self Defence (1966), Republic of New Afrika (1968) and Black Power Movement (1966).
As far as a political orientation goes, at the time of his death Omowale Malcolm X was preparing to outline the programme of the Organization of Afro-American Unity (OAAU), which pledged to:
· “Offer to downtrodden Afro-American people courses of action that will conquer oppression, relieve suffering, and convert meaningless struggle into meaningful action.”· “Launch a cultural revolution which will provide the means for restoring our identity…”· “The Organization of Afro-American Unity welcomes all persons of African origin to come together and dedicate their ideas, skills, and lives to free our people from oppression.”· “Branches of the Organization of Afro-American Unity may be established by people of African descent wherever they may be and whatever their ideology — as long as they be descendants of Africa and dedicated to our one goal: freedom from oppression.”· “The exclusive ethnic quality of our unity is necessary for self-preservation.” (3)
In essence, the programme that the OAAU were offering was Race First (Black) Cultural Nationalism. In this way, he had his feet planted firmly on the shoulders of the Most Eminent Prophet and King – His Excellency, Marcus Mosiah Garvey and the UNIA-ACL. Through its Kawaida philosophy and the Nguzo Saba (seven principles), the Us organization picked up on this almost immediately. Other organisations adopted varying degrees of the spirit or the essence of the programme.
Yet, in spite of being materially central to Omowale Malcolm X’s burgeoning programme, Black Cultural Nationalism began to be treated with disdain (e.g. the Black Panthers regarded it as “Black Racism”). It’s an attitude that continues to this day among elements of what is known as the black left and is buttressed by various interests groups laying claim to the legacy of Omowale Malcolm X – from class warriors to Asian/Islamic supremacist proselytizers.
The guiding principle of the OAAU was unity, not adherence to some mythical ideological purity. This can been seen as the challenge confronting those claiming to be descendants of Omowale. For some it seems preferable to go searching for external “allies” than working to build internal unity. From the starting point of his personal transformation and growth (Malcolm Little > Detroit Red > ”Satan” > Malcolm X > Malik > Omowale), Malcolm X advocated the same for the race in pursuit of the goal of freedom from oppression.
As indicated above, the means by which the OAAU sought to promote unity was to engage not in “meaningless struggle,” which as a wise Elder once remarked, was “the last thing a chicken does after you cut off it’s head.” The OAAU urged “meaningful action” to establish the institutions – economic, educational, security along with a nascent reparations agenda (restitution) – their programme demanded.
(1) Ani, Marimba (1997) Let the circle be unbroken: The implications of African spirituality in the diaspora. Nkonimfo Publications.(2) Clarke, John Henrik (1991) Notes For An African World Revolution: Africans at the Crossroads. Africa World Press, p 146.(3) Program of the Organization of Afro-American Unity Malcolm X, et al. (taken from the Malcolm X Museum). http://www.malcolm-x.org/docs/gen_oaau.htm.
So we ask the question:
What do we owe Malcolm X?
1. Is it important to ritualise our remembrance?
2. Will you “name it and claim it” by attending the NBPDA on March 2nd?
3. What impact has Omowale Malcolm X had on the activists (and their activism) since his passing?
4. Who are his heirs?
5. Should our ideologies supersede our unity?
6. What is the best way to honour his legacy”?
Our special guests are:
Bro. Ldr. Mbandaka: Resident guest who is Spiritual Leader of the Alkebu-Lan Revivalist Movement and UNIA-ACL Ambassador for the UK and national co-Chair of the interim National Afrikan People’s Parliament. Bro. Ldr is a veteran activist of over 30 years standing, a featured columnist in The Whirlwind newspaper and author of Mosiah Daily Affirmations and Education: An Africentric Guide To Excellence.
Sis. Tamar ‘Kush’ Francis: Is the Vice-Chair of the Organization of Black Unity (OBU) a movement founded in Birmingham that have updated the Organisation of African American Unity founded in 1964 by Omowale Malcolm X. OBU designated 2015, the 90th anniversary of his birth, as “Year X.” They will be hosting Baba Zak Kondo on the Birmingham leg of his UK on Friday 26/02/16 at Birmingham City University where he will be speaking Unravelling The Assassination Of Omowale Malcolm X.
Raspect Fyabinghi: the “Rebel Lion” is a purveyor Renaissance Reggae and Revolutionary Rap and is one of the hottest acts on the music scene with the underground smashes “Tendai Mwari” and “It’s a Melanin Thing.” Bro. Raspect combines his creativity with his activism and is the spokesman for BFBP (Black Fist Black Power) youth movement. Raspect will one of the headline act at OMX Storm A Nite of Edutainment! on Sat 27th Feb 2016 at the Karibu Centre in Brixton
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