“L’Afrique Libre ou la Mort” awakens us to the resurgence of a pan-African movement in the 21st century embodied by Kemi Seba. This fight is part of the continuity of the mission of our ancestors who fought for the sovereignty of Africa in order to, as will tell the author, “regain our former nobility”.
The resonance of the title to the slogan of Thomas Sankara, Pan-African resistance icon of the 1980s “La Patrie ou la Mort, nous vaincrons – the fatherland or death, we will overcome” and the choice of the cover of the book in front of the tomb of the latter in the cemetery of Dagnoen in Burkina Faso are full of symbolism and bearers of hope.
The Pan-African mission for the liberation and self-determination of our people is still to be written and its enemies since the pseudo-independances of Africa, especially in the francophone zone, have since sophisticated their systems of impoverishment of Africa and its people all over the world.
“A Free Africa or death”, therefore, retraces the geopolitical struggle of Kemi Seba and his NGO “Urgences Panafricanistes” and their legitimacy and relevance in an era where neocolonialism has transferred to ultraliberal globalism. As a result, Kemi Seba has surrounded himself with many like-minded international figures who, like him, oppose predatory exogenous forces of the 21st century, including seven men that he carefully selected to preface his book, namely:
Biram Dah Abeid, the Mauritanian politician, anti-slavery leading figure in Mauritania and in the Arab world. Jailed several times, he received in 2013 the Human Rights Prize of the United Nations.
Alexandre Douguine, Russian geopolitician, philosopher, anti-imperialist, strategic advisor of the Duma (Russian Parliament) and the Military Academy in Moscow. He is considered the most influential Russian ideologue.
Elie Domota, Guadeloupean revolutionary, trade unionist, independence activist, spokesman for the LKP (Liyannaj Kont Pwofitasyon, meaning together against the Protifasion in French and general Secretary of the UGTG (General Union of the workers of Guadeloupe).
Pedro Biscay, Argentinian lawyer who specializes in economic crime. Peronist activist advocating the Tricontinental alliance, he was for many years the Director of the Central Bank of Argentina. He is the founder of the Centre for research and prevention of economic crime.
Djimon Hounsou, Hollywood Beninese actor, known for his roles, such as in Gladiator, Amistad, Blood Diamond. He is about to release a film about King Behanzin, and a documentary about Vodoun.
Ganiou Soglo, Minister of Culture in Benin from 2008 to 2011 and son of the former President of the Republic of Benin, Nicéphore Soglo. He is considered to be the pygmalion of Beninese cultural life.
Nicolas Anelka, non-conformist and icon in the French suburbs, international footballer and manager who played for PSG, Manchester City and Chelsea.
In this work, succeeding 3 essays on neocolonialism (Supra Négritude in 2013, Black Nihilism in 2014 and Obscure Epoque in 2016), Kemi Seba provides a framework and reading grid for young Africans and afro-descendants, as well as to future generations, in a plain language to allow them to decrypt the systemic oppression they face and to encourage them to active citizenship, true to his slogan “what African elites do not do for the people, the people will do it themselves”.
Kemi Seba’s experience on the ground as the president of the NGO Urgences Panafricanistes allowed him to theorize a struggle that is adapted to the realities of this century and which can serve as a guide to any Pan-African resistance movement. According to Kemi Seba, where the African intelligentsia has missed the boat in theorizing in the comfort of their office, formatted in the schools of colonists and failing to link the practice to the theory, ” A free Africa or death is in no doubt, the most important book of their political journey and especially a reflective guide for the new generation of Pan-Africanists, far from the theorists who have never experienced the struggle they champion from their keyboards”. “L’Afrique libre ou la mort” is published by New African Cultures Editions and for sale on Amazon, Price Minister and FIAT LUX EDITIONS.
This text is taken from the preface by Alexandre Douguine for the book “Free Africa or Death” by Kemi Seba.
Until a few years ago, Africa was in a stalemate. After the first wave of decolonization of the 1960s, the new African regimes tried all of the political ideologies of the era called “modern.” This approach led, in post-colonial countries, the emergence of liberal societies, nationalists, communists or socialists.
Unfortunately, the strict application of these political paradigms exogenous led to the dramatic African nations into an inevitable decline, every ideology, and political-social depending on a context matrix precise. By imposing the principles of western modernity to the daily life of the masses, yet so far from these currents, the epistemological, the African elites destroyed many, and perverted the identities of the deep peoples, while thinking, paradoxically, they were increasing the density of the latter. They freed themselves from colonialism of the physical, but not from colonialism of the mind.
From a semantic point of view, ontological, and spatio-temporal, Africa, by its alienation integral, formed from centuries of oppression, the world or worlds apart, considering that this continent is a universe of plural and polycentric. World to share, let us note it, but the mineral resources are still being used, unfortunately, of cash to the rest of the powers and predatory. But it seems that, in recent years, the wheel is gradually turning in the right direction.The revolution in politico-cultural re-appropriation of the self seems to be emerging on the horizon, in Africa. And if the process appears to be underway, it is that it has, among other things, found motor in the person of the so-called Kemi Seba, a young and charismatic leader, atypical, african, born and raised in France, before returning to live in Africa and make the defence of this continent the mission of his life.
Kemi Seba is a man of his time. Speaking the word top, echoing the anger of the layers prolétarisées of the black continent and its diaspora. His speeches are the soundtrack of peoples that it can no longer numb, his endurance is the mirror of a youth that has done so much to stab him that she doesn’t feel the blows that it tries to impose on him.
In the space of the former French colonies, since the death of Lumumba and Sankara, we had not seen, in Africa, of Africans, arousing the enthusiasm of the masses and expressing the desire of sovereignty total of the people as Seba in the framework of its struggle for self-determination of the peoples of francophone Africa.
And if he manages to make palpable the dasein African on the international political scene, it is that, beyond his gift of oratory to capture the listening crowds, or his fearlessness, above all, it has intuitively grasped the sine qua non conditions for the revival of his people.
The leader, pan-Africanist understood that the combined study of the history of its population, geopolitics and metaphysics was the fundamental prerequisite to make a real fight of independence.
He succeeded, by dint of strategy and knowledge of the streets of Africa, to tame a concept yet drawn and designed by/for the West, namely the civil society. By merging the circumference of it (usually composed of NGOS suckling the teats of Europe or the United States) with the street for real, he was brutally open-plan space meta-political, which does not belong to peoples rooted, but beautiful and well élitesapatrides globalized.
He understood the state of expiration ideological of the three theories the major policies of the modern era that are liberalism, communism and nationalism.
Following this logic, it is finished, by dint of intellectual progression, by getting to the Fourth Political Theory, based on the search of the primordial tradition in its meaning African, and the control mechanisms, a conceptual multi-polar politico-civilizational.
The future of Africa, and, more generally, peoples rooted, is played there. In our eyes, and considering all these elements, in this early Twenty-first century, Kemi Seba is not only a chance for Africa. It is a hope for all the forces of resistance multipolar.