FRANKFURT IST MEHR; UND KANN MEHR

Ich habe mich entschlossen, bei den nächsten Kommunalwahlen (14. März 2021) hier in Frankfurt am Main für die Kommunale Ausländervertretung (KAV/Ausländerbeirat) für ganz Frankfurt und für den Ortsbeirat (5 – Niederrad, Oberrad, Sachsenhausen) zu kandidieren, und bin dankbar über jede Unterstützung.

– Che Chidi Chukwumerije
https://che-chukwumerije.de/

THE BASIS OF AFRICAN POLITICS

I know liberal Africans and I know conservative Africans. I know Africans who lean towards capitalism and those who are convinced solialists or even communists. I know those that are committed naturalists and environmentalists. I know those who are naturally republican in nature and those whose inclination goes towards centralisation of power, akin to monarchy. In short I know Africans of different philosophical and ideological convictions.

And yet, for some reason, when we want to form political parties, we form them not along ideological lines, but based on factors like Ethnie, Region, Religion, class, wealth, vengeance, opportunism, greed, materialism and temporary matrices towards the satisfaction of power-lust.

Needless to say, this impedes an effective meeting of positive like-minds in political affairs and makes it difficult for similar thinking patterns to congregate, refine each other, transform, evolve and grow, and gather that momentum which births concrete deeds, processes and systems out of mere ideas. And yet this alone is how tradition and civilization evolve.

So, my question is: Why are African political parties founded mainly not on objective universal ideas, but on earthy group similarities? Was political Democracy, as an idea, invented solely for internally homogeneous groups where there is enough of that mutual trust and those shared common interests which act as a playing field on which people can then divide and converge into ideas-based camps, knowing that their basic – and base – needs are uniform and covered by all sides equally.

Whenever a too divergent (apparent) heterogeneity comes into play, however, with different ethnies or nations – especially when it was not consensual – there you suddenly see a congealing into a more primal group identity first, as a home and as a shield against the others, to fight for, ensure and protect the covering of the basic – and base – needs.

Before I continue maligning Africa, let me look over to America – another multicultural melting pot – where at every US election, one hears of the Asian vote, the Jewish vote, the Black vote, the Latin Vote, the Italian vote, the White vote, and so on. Well, that also does not sound very much like ideas-based politics to me, but more like the same old herd-adherence, constantly lurking beneath the surface of high philosophical jargon, and clandestinely (sometimes openly) simply jealously guarding the native group interests.

I thus hesitate to blame the lack of ideas-based politics in Africa on any notion of primitiveness. I rather think that the human being, by nature, first seeks for safety and a sense of belonging in that which is most obviously and easily his outer and ethnic homogeneous group. This provides a certain outer protection. It often represents also how he or she is default-seen by the rest of the world too. Thus it provides a rallying point around which a sense of vulnerability and victimhood can also be mutually nursed and addressed and transformed into strength.

Without a sense or the reality of safety on this basic level, humans hesitate to commit fully to the bonding that takes place on more sublime levels of abstraction. Religion is usually the first of these abstract levels and often the strongest. The next is the uniting consciousness that comes from shared socio-economic conditions like poverty or oppression or ostracization. Finally, there comes the realm of ideas where all those nice sounding -isms dance to the Wailers. But on all these levels, even in religion, one sees how pressures can push people back into tribe adherence, interpretations and loyalties whenenver their is uncertainty or conflict.

The question is thus: At what stage of bonding are African countries, in the process of their socio-political engineering, currently situated? And since the primary element of unison is still the tribe and not the country, what efforts are being made to further, to improve and to entrench friendship, understanding, a sense of familiarity, and an intertwining of the cultures, and amongst the ethnic nations? Because this is the crux of the matter. Only when, for example, the constituent tribes of Nigeria build up adequate depths and dynamics of reciprocal trust and generational bonding, will the stage be set for that sublimation into ideas-based politics, on the foundations of a shared trust that the basic needs are uniform and will also be always uniformly covered and addressed by all. The same with Africa in general.

There is today need more than ever to promote friendship amongst the cultures, to build working relationships between homogeneous or historically close ethnic groups, and then to expand these in circles. There is the urgent need to openly address the difficulty in finding a neutral theater of resolution for the situation where one etnnic or religious group dominates the power structure of a country and uses (or seems to use) this Advantage to ruthlessly oppress or conquer the other ethnic or religious groups, whose options for reply are often very limited. The current situation in Nigeria under the Buhari government is a classic example. There is need to engineer the dynamics of true Fairness in Africa and clarify the nature of authentic sovereignty for African peoples, one that furthers rather than impedes development in all spheres. There is need for a new theater and type of African dialogue and conflict-resolution.

Because, as things stand now, one can safely say that it is not the African “tribes” but the modern African nations that are primitive, unintelligent and underdeveloped – because they offer no possibility for their actual constituent Units (the ethnic nationalities) to express, defend or cross-engineer their sovereignity, nor to thematise their vulnarability once they are not in power, nor to protect themselves. The basis of today’s colonially born modern African country is unwieldy, unindigenous, uncondusive for progrewss, and primitive. That is why it throws up non-ideological parties and has to be constantly defended internally by a brute Military force that has its origins in a colonial police machinery that was originally designed just for that same very purpose of breaking, disempowering, containing and controlling the ACTUAL African units of cohesion and concerted action: the tribes. Better known as the indigenous ethnic nationalities.

– Che Chidi Chukwumerije.

THE REAL STRUGGLE

Some doubt
That politics will not close
The cracks in society
That medicine will not heal
The bleeding soul
That intellect cannot remind
Intuition of Paradise

So they spend their lives
Listening to their head
And ignoring their heart –
They grow the mind
Then leave it behind
When they depart, listening for
An inner voice grown uneasily silent.

– Che Chidi Chukwumerije. 

SOMETHING’S MISSING

I don’t know if you’ve heard
There is a land where girls were stolen
Kidnapped it’s called in sociopolitical speak

That land happens to be my country
Those girls another set of casualties
In a war of religion and education

Let’s just call it a war on humanity
The candles are going out
From one country to the next

Some swear the second world war is not yet over
Others boast the cold war is far from done
Meanwhile an old war has long begun

Some call this the third world war
The last one apparently Nostradamus encrypted
For sure it is a religious war on faith

Everyday it opens up a new field of battle
Now it has picked on my country too
And made her the new local theater of a global scourge

But how do you win a religious war?
By killing, or by forgiving?
By retaliating or by reconciling?

It is a philoshical puzzle
A paradox of semantics
In which real people die everyday.

– Che Chidi Chukwumerije.

THE POWER HUNGER GAMES

If I don’t win these elections
I will burn down this country

Well I think if you win
You will burn it down even faster

Some people don’t shout any more
They let the bombs speak for them
Some people don’t threaten any more
They let the kidnapped girls be their message

These are those days again
When fear paralyses the strong
And empowers the weak.

And then they won
And it was business as usual
As usual.
Fool us twice, shame on us.

– Che Chidi Chukwumerije.

POLITICS

You never let the sun rise
Without it too making a compromise
Truths are protected by subtle lies

Give a little, grieve a little
Always grease a lot, take it all
In the spirit of we-sacrifice

Taboo and sacrilege you court
Hiding from safe place to safe place
Waving to your constituent electorate

But wait!, it’s a game, right?
Well played. You won again.

– Che Chidi Chukwumerije

HATRED HAS MANY BELIEVERS

Watch that hatred bang
Its head on the wall
Watch it struggle against a bridge
Over a gorge, dig a hole and fall
Hear it, baffled, ponder into the night.
The middle is thinning out into left and right
I know you don’t believe in the light
Because it’s hard to believe in something
You don’t understand –
It’s safer to hate in numbers
For the logic of hatred is easy to comprehend
Only a few will be left standing
After love has conquered the land.
Tread soft, haters, you’re walking on quicksand.

– Che Chidi Chukwumerije.

THE RE-PRIMITIFICATION OF POLITICS IN THE WEST

Once upon a time, Politics was your village against my village. It was that simple. And whoever won, got to have sole Access to the stream, the forest, the fertile land, or whatever else it was we needed to possess in order to survive.

And then gradually came thinkers and philosophers who over time invented concepts like “liberal” and “conservative”, “Democracy” and “theocracy” and “monarchy”, “left” and “right”, and isms to add to the schisms. And suddenly some People in Village A realised that they were more homogeneous with some People in Village B than they were with some others in Village A.

Mankind began to define and unite itself by and alongside abstract concepts and deep inner values. Friendships became rooted primarily not in geneological connections or regional nativity, and eventually not even in nominal adherence to religion; but in “mentality”, “inner characteristics and qualities”, “opinions, views, aspirations”, “outlook on human life”, “convictions about the future”, and such like.

From this point, it was natural that the political understanding and feelings grouped themselves around, or emerged from, these core abstract thinking patterns. Thus did Civilization, originally an agricultural exercise, also find political and ideological expression. As people unite outwardly into groups, they also inwardly divide into political inclinations based on ideological conviction. Partisan politics was simultaneously ideological politics.

And then came the 21st century with its pinnacling of the internet and globalization. The flight of technology pushed mankind into new peaks of the explorability of pleasure, and made strong strides in the social and educational equalisation of mankind. Globalization continues to flatten the earth, spreading the dividends and characteristics of the different civilizations to all corners of the globe. Transportation and communication brings all to all now. And this has awakened new tensions and fault lines.

Suddenly the Earth has become a global Village again, struggling for orientation, looking for direction. And then it begins to dawn on certain people: “Democracy”, “Liberalisation”, “Dictatorship”, “Theocracy”, “Republicanism”, “Fascism”, “Socialism” and all these other concepts are just words which by themselves will not automatically guarantee them what they want. What they want is simple. They want to be at the Top, all others at the bottom. To achieve this, they must find a more primitive, sub-intellectual, emotional level on which to draw supporters around them.

And so new Political Parties begin to spring up which are neither “Right” nor “Left”. They are simply tribal, ethnic, nationalistic, religious, sexually oriented, and – deepest of all – Racial. The concept of self has slipped into the rigid corridor of the primitive group self. “Our primitive group-self against their primitive – and alien – group-self.” Partisan Politics has fallen from the high spheres of objective idealism. What Europe seemed to defeat almost a 100 years ago has reawakened. This is the era of the Re-primitification of Politics.

Don’t expect the newly emergent parties – the AfDs, the UKIPs, the Trump Movements, the PVVs, the National Fronts, and so on – to have, at their core, any deeper message than simply this: “Our race, our nation, our civilization, is greater than every other. So let us come together and make the enthronement of our Own our sole political ideology.” They are the political counterpart of the military version of religious extremism as exemplified by ISIS, Boko Haram, Killer Fulani Herdsmen, and modern day Islamic Terror. They have thereby reduced politics to the level on which it has hitherto been bastardized mainly in the third world and in developing countries, as well as in the dictatorial and less democratic parts of the world.

This re-primitification of politics in the West has brought the high-flying West down to Earth, to the level of the rest of mankind, and compromised the spirit that once strove to be the best. It spells the capitulation of the West.

– Che Chidi Chukwumerije.

UNDERSTANDING VALUES

How foreign is a foreigner
In a land of foreign values
If the values of the foreign
Are native to him?

How rightful are a native’s rights
In a land of prayer and righteousness
If he claims for himself the right
To deny an unbeliever his human rights?

Democracy is a car – if you insist
That they exchange their horse for your car
How can you stop them from roughly driving the car
Like they rode their horse, out into the wild?

Religion is a house – if you insist that they
Abandon nature and make your house their home
How can you stop them from inviting their old nature
Into your eternal rigid walls?

Who knows the answer?
Religion doesn’t know the answer
Politics doesn’t know the answer
Only really human beings know the answer.

– Che Chidi Chukwumerije.

DIVIDE AND RULE

Look for someone who has ambition
Then use him – or her, my dear – to block the ascent of
The one who has true ability.
For, the one with genuine ability is
The real threat to you.

I reckon someone whispered these words into
The ears of every dictator and every colonizer
Every leader and every conqueror and
Every CEO and manager, supervisor and general manager
That ever lived

Or else they would not all be doing it
So excellently.

– CHE CHIDI CHUKWUMERIJE.