dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink]:

The socio-cultural, political-economic disengagement, delinking, and extrication of the neocolonial nation-states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] from the Eurasian derived and controlled international political economic structures with all deliberate speed.

This is conducted simultaneously with the strategic engagement, association of all sectors of the national economies of the neocolonial nation-states of the rmt/ Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] with one another.

The immediate sḫrw/Skheru [Kush/Kemet: Public Policy] areas to be addressed under dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] will be military confederation and food system reconstruction. Under dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] there will also be an implementation of a sḫrw ḫꜣsw/Skheru KhAsu [Kush/Kemet: Foreign Policy] which mandates the expulsion of the Eurasian descendants of all enslavers and colonizers from the lands of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans].

All Eurasians are settler colonialists, unless they can prove otherwise in accordance with mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety]. They will be expropriated of all wealth forthwith, all of their assets liquidated and redistributed to the grassroots of rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans]. rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] of ‘mixed’ heritage will be required to make a conscious choice and will brutally face the reality of their parentage, when the Eurasian imperial nation-states reject them en masse with the exception of a few media propaganda set pieces.

The sḫrw/Skheru [Kush/Kemet: Public Policy] of dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] will resurrect an aspect of the sḫrw ḫꜣsw/Skheru KhAsu [Kush/Kemet: Foreign Policy] of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] and Ouagadou [Kisoninke: Ghana Empire], whereby for an extended period of the Mapisi [Kiswahili: Ourstory] of these territorial states of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans], the Eurasians were prevented from comingling with rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] grassroots. In Ouagadou [Kisoninke: Ghana Empire], the Eurasians of Arabia, who were allowed into the kingdom for international trade relations, were kept segregated in a special section of the capital city of Kumbi Saleh.

dsr/Djeser [Kush/Kemet: To Free, Separate, Dissociate, Delink] being a political-economic sḫrw/Skheru [Kush/Kemet: Public Policy] requires that the war time military field order of the revolutionary general of Ayiti [Kreyol ayisyen: Haiti] Mhenga [Kiswahili: Ancestor] Jeannot (Bullet) be implemented. During the revolution in Ayiti [Kreyol ayisyen: Haiti]

Mhenga [Kiswahili: Ancestor] Jeannot (Bullet) issued the field order requiring the summary execution of any rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] who gave aid and comfort to the French oppressors. Mhenga [Kiswahili: Ancestor] Jeannot (Bullet) knew the duplicitous nature of the Mulattoes and any free rmt/ Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans], who maintained a sentimental attachment to the French. He was aware of the danger and havoc they could unleash upon the just cause of the revolution. Providing aid and comfort to the enemy was an act of treason punishable by execution.

Any rmt/Remetch [Kush/Kemet: Autochthonous Humanity i.e., the Blacks-Afrikans] maintaining loyalty to the imperialists, or seeking to protect and defend the neocolonial order must be put to death.

Revolutionary liberatory knowledge which systematically delineates the process of Transformative Systemic Change does not result from the ‘Research Methodology’ of Western elementary, secondary and tertiary academia. To call Western-style schooling at any of its three levels ‘education’ is a gross misnomer. Therefore, no Western discipline or institution such as ‘Economics’ replete with its values, norms, mores, vocabulary, premises, propositions, assumptions, beliefs, and specialized language will ever be the basis of global rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] strategies of wḥꜥ/Uha [Kush/Kemet: To set free, Liberate, ‘Liberation’]!

Nothing of the imperial center, nothing flowing from the conqueror is of any good to the conquered and that includes the conquerors economic institutions such as the theory of ‘Free Markets’ which is more appropriately ‘Free Trade Colonization’ or ‘Financial Imperialism’ and most especially it includes the Eurocentric schooling system, which facilitates the continuation of external colonization across the Global South and internal colonization of global rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] residing within the political boundaries of the centers of Imperialism, and which ties one through thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] culture into the thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] International Economic System and serves not as a social equalizer, but instead, as a means of continued thw/ Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] socio-political control.

The neocolonial national economy as a part of the thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] designed and controlled Global Economy along with the Eurocentric disciplines of ‘Political Economy,’ ‘International Political Economy,’ ‘International Business,’ ‘International Trade,’ ‘Economics’ etc. are the binding chains of the continued six centuries long systematic enslavement and sps/Sepes [Kush/Kemet: To Dominate, ‘Domination’] of global rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans].

This is the case regardless of the political or religious persuasion of global rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]. No matter whether one is a practitioner of Traditional rmt/ Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] Spiritual Systems or an adherent of the conquerors Christian or Islamic religions. This is the case irrespective of the level of education attained or profession chosen. This is the case regardless as to whether one is a Black-Anglo Saxon, Integrationist, Black Bourgeoise, Pan-African, Black Nationalist, Afrocentric or in some way Self-Reliant. This is the case no matter if one hails from a neo-colony such as Jamaica, Haiti, Grenada, Tanzania, Algeria, South Africa, Nigeria, Zambia, Niger, Chad, Sudan etc. or from the imperial centers of Globalization such as the United States of America, any of the nation-states of Western Europe, Japan, China etc.

The continued enslavement comes through in the proposed solutions and recommended courses of action for global rmt/ Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] as it flows in the language of ‘Economics’ that they think, speak and attempt to use to mitigate their global circumstances.

What is today known globally as ‘Economics’ is a Eurocentric academic discipline that is an outgrowth of thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] global imperialism over the last six centuries and as such, perpetuates the continued military, religious, political and economic sps/Sepes [Kush/Kemet: To Dominate, ‘Domination’] of global rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] by the elites of the thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] imperialist nation-states in international political economy.

An international political economy which is itself little more than the organized infrastructure for the same thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians] system of global imperialism.

Related fields of study upon which the discipline of ‘Economics’ is a foundation such as ‘Economic Development’ and ‘Development Studies,’ which are held in some academic, political, economic and social circles as being disciplines aimed at the progressive political and economic evolution and just integration of the neocolonial nation-states of the Global South into international political economy are as a result of their Eurocentric-orientation nothing more than spiritual, cognitive-affective, physiological chains of enslavement, which continue the economic mal-development and chronic sps/Sepes [Kush/Kemet: To Dominate, ‘Domination’] of the Global South.

Furthermore, as a means of solidifying this spiritual, cognitive-affective, physiological relationship of sps/Sepes [Kush/Kemet: To Dominate, ‘Domination’], the Eurocentric discipline of ‘Economics’ has been intentionally severed from its connection to the subject matter of ‘Politics’ and ‘Public Policy Analysis’ under the guise of making ‘Economics’ a Cartesian-centered abstract and empirical science.

This segmentation has blurred the spiritual, cognitive-affective, physiological links between ‘Economics’ and ‘Power’ and prevented authentic global rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] ideogenesis and the development of any real solutions, public or private, aimed at the liberation of the peoples of the Global South from the centuries long, continuous sps/Sepes [Kush/Kemet: To Dominate, ‘Domination’] of thw/Tehu [Kush/Kemet: “Invaders,” proto-Indo-Europeans, Eurasians].

"Wakati wa kufikiria mwaka mapema, panda mbegu katika mashamba yako. Unapofikiria miaka kumi mapema, panda miti kwenye shamba lako. Unapofikiria karne moja mapema, waelimishe watu wa taifa. Kwa kupanda mbegu, utavuna mara moja. Kwa kupanda miti, utavuna mara kumi. Kwa kuwaelimisha watu mtavuna mara mia kwa vizazi vijavyo.”

These people have lurched the world from one political-environmental crisis to the next, watering the soils of the earth with deadly chemicals and the blood of malnourished billions. The mathematical pattern of their actions on every continent is set as historical precedent over six centuries. There is nothing to debate or discuss. They must be removed from power, eradicated from the face of the earth.

Households and local village communities as a matter of political and economic public policy must be self-sufficient in the production of food supplies and most other household necessities.

We see the quality of your school and university training, your degrees, your graduates, your scholars and you politicians in the political-economic state of your communities, your countries.

sbA kmtyw - "Towards Pan-Afrikan Economics" with Ambakisye Dukuzumurenyi, Ph.D. will be a weekly one-hour podcast | video that discusses and analyzes pertinent economic news of continental Afrika and the Afrikan Diaspora from a Pan-Afrikan perspective as seen through the lens of Maat in the spirit of Martin Delany, Edward Wilmot Blyden, Henry Sylvester Williams, Marcus Garvey, W. E. B. Dubois, Kwame Nkrumah, Ahmed Sekou Toure, Patrice Lumumba, Julius Nyerere, Malcolm X, Frantz Fanon, Walter Rodney, Amilcar Cabral, Thomas Sankara and Cheikh Anta Diop.

Topics discussed will include but will not be limited to national economic self-reliance, wages, employment and unemployment, entrepreneurship, debt, interest rates, balance of payment, prices, profit, foreign exchange, credit, economic growth, sustainable agriculture, land tenure, land reform, neoliberal economics, social democracy, paths to economic development, corruption, illicit financial flows and alternative economics.

On the show we will take complex economic issues drawn from the mainstream and independent news outlets of the countries of Africa, Europe, Asia and the Americas and through cultural, historical and political contextualization make them comprehensible to the audience regardless of their economic background, empowering the listener to analyze their personal economic situation in relation to the national and international political economy.

Special shows will also be designed around the particular economic questions and concerns of the listeners.

Our specialty is in utilizing a multidisciplinary inquiry based Pan-African analytical perspective drawing concepts, ideas and theories from the disciplines of Africana Studies, Cultural Anthropology, Political Anthropology, History, Psychology, Sociology, Philosophy, Geography, Linguistics, Political Science, and Economics. The use of this methodology serves to broaden the discussion and analysis and center it within the African subjective historical experience.

The Present Political-Economic Crisis of Global Afrikans

“The mirror reflected Shorty behind me. We both were grinning and sweating. And on top of my head was this thick, smooth sheen of shining red hair-real red-as straight as any white man's.

How ridiculous I was! Stupid enough to stand there simply lost in admiration of my hair now looking “white,” reflected in the mirror in Shorty's room. I vowed that I'd never again be without a conk, and I never was for many years.

This was my first really big step toward self-degradation: when I endured all of that pain, literally burning my flesh to have it look like a white man's hair. I had joined that multitude of Negro men and women in America who are brainwashed into believing that the black people are “inferior”-and white people “superior”-that they will even violate and mutilate their God-created bodies to try to look “pretty” by white standards.

Look around today, in every small town and big city, from two bit catfish and soda-pop joints into the “integrated” lobby of the Waldorf-Astoria, and you'll see conks on black men. And you'll see black women wearing these green and pink and purple and red and platinum-blonde wigs. They're all more ridiculous than a slapstick comedy. It makes you wonder if the Negro has completely lost his sense of identity, lost touch with himself.

You'll see the conk worn by many, many so-called “upper-class” Negroes, and, as much as I hate to say it about them, on all too many Negro entertainers. One of the reasons that I've especially admired some of them, like Lionel Hampton and Sidney Poiter, among others, is that they have kept their natural hair and fought to the top. I admire any Negro man who has never had himself conked, or who has had the sense to get rid of it-as I finally did.

I don't know which kind of self-defacing conk is the greater shame-the one you'll see on the heads of the black so-called “middle class” and “upper class,” who ought to know better, or the one you'll see on the heads of the poorest, most downtrodden, ignorant black men. I mean the legal-minimum-wage ghetto-dwelling kind of Negro, as I was when I got my first one. It's generally among these poor fools that you'll see a black kerchief over the man's head, like Aunt Jemima; he's trying to make his conk last longer, between trips to the barbershop. Only for special occasions is this kerchief-protected conk exposed-to show off how “sharp” and “hip” its owner is. The ironic thing is that I have never heard any woman, white or black, express any admiration for a conk. Of course, any white woman with a black man isn't thinking about his hair. But I don't see how on earth a black woman with any race pride could walk down the street with any black man wearing a conk-the emblem of his shame that he is black.

To my own shame, when I say all of this I'm talking first of all about myself-because you can't show me any Negro who ever conked more faithfully than I did. I'm speaking from personal experience when I say of any black man who conks today, or any white-wigged black woman, that if they gave the brains in their heads just half as much attention as they do their hair, they would be a thousand times better off.”

Malcolm X with Alex Haley, The Autobiography of Malcolm X (1965)