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mmmmOut Now!!!mmmm Click on image to view book info 
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What is Wrong with Black People?
mHow Post-slave Psychology and Afrocentricitym mmare joining with Colonialism to underminemmm Black Africa's Cultural Integrity
Lulu Publications, USA, 2007 |
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This is the web site that presents you with the work of Joe Mintsa, one of the rarest contemporary thinkers who have explored history with an extreme sense of technicality. His ability to settle conceptual controversies over some of the social and political issues that shake our world today leaves no room for approximations: "Human existence is a machine, like any other machine, with its own technical wheel-work. Therefore, I shall not say nor do anything unless there is any technical justification for it."
It is in this peculiarly technical frame of mind that Joe Mintsa has resolved to answer a great number of historical, social and political questions that have often seemed to have no answers at all. Therefore, his challenge in composing Third Mind (2006)—as the book that now features his outmost incisive delivery on the specific subject of the distressing struggles of the most deprived human species of the world, and more particularly African species—has been to reach a definitive answer to the disturbing question as to what happend in the Cosmic Mind and human psychology for the African type of species to be so desecrated and brutlised in the world. The book offers a completely different slant on the hunt for the real motives for the grievances endured by Africans in modern history. The disclosure of the true face of their historical misadventures and political struggles is brought sharply into focus in Mr Mintsa's thought-provoking style, where the authour puts the case fairly and squarely for a greater understanding of the needs and aspirations of Africans in today's world.
This is the only African history book of its kind, which deals with the most unsuspected technical misconceptions of the Afro-centric philosophy, including such themes as the 'bogus kinship' between Black Africa and Egyptology; the invention of the African 'socio-fiction' and the part played by the deceptive reflections of the Western political myths, creeds and ideologies together with their fallacious scientific stereotypes towards Black Africa; the sense of restoration in a totally falsified Black Africa; the historical consequences of cultural falsification and intrusive messiahship in the African intellectual elite and political class... This book simply spells out the deepest reasons for the African genus to fall into the idelogical traps of today's civilised world and resolves, through an endless succession of astonishing twists, the political enigma of the balkanised world; and, thus, sets Black Africa out for a solemn era of rediscovery and restoration. Don't miss out! Click here to get your copy of the book today and enjoy and share its rich and revealing insights. You could also recommend this page to a friend by clicking here.
Read Preface
The reason why I decided to write this book was to give a full and faithful account of the debate into which I slipped between 1996 and 2000. However, the debate did not really end in 2000. Perhaps it never will. But it was in 2000 that I felt the need to suspend my attendance in a virtual conference in which the participants did not seem to be willing to take a definitive and beneficial view.
The debate started during the spring of the year 1996. Something unusual happened in Libreville , capital of the present Gabon , in central Africa . It was my encounter with a man called Marcellin Eyene Aba'a or Atôm Ribinga, which was the name by which he was best known: his spiritual name. Marcellin Eyene was a former Gendarme , a section of the national army in charge of homeland security and immigration, but he became a notorious self-taught philosopher and prominent initiator in the Bwiti, a mystical rite initially revealed among the Tsogo (an authentic ethnic community that is now nearly extinct, but some can still be found in south-central regions of Gabon ).
The Bwiti (sometimes spelled Buiti), no doubt, due to its mystical and therapeutic virtues, became so popular in the vicinity that it was adopted almost immediately in quick successions by several neighbouring peoples including the Fanghish, the Myènè, the Kota etc. And due to its rapid expansion, it is now practiced in several regions of Gabon , Congo , Cameroon and Equatorial Guinea (a great deal of information on the Bwiti can be found on web sites such as www.meyaya.com).
It all began with a very good friend, Joseph Désiré Ebang, then a student in sociology with a particular interest in theology and mysticism and must have judged from our daily conversations that my interest were in the same fields. One day, he came to see me to express his displeasure. Désiré reproached me for being absent from a conference that he had attended two days earlier at university. It was Marcellin Eyene who had given the conference. As Désiré spoke to me about the memorable conference, he poured out deep respect for Mr Eyene—whom he liked to call Master Ribinga—telling me quite passionately that he had never before been moved by any speaker as much as he had on that occasion. He could not believe that someone not known in the academic sphere could deliver a speech so much better than the numerous doctors and some accredited professors whose conferences he had attended on several occasions. Moreover, Mr Eyene's conference seemed to have answered several preoccupations that we shared, mainly on the question of the existence and even the definition of God. Finally, Désiré gave me some warm assurances that Master Ribinga was, according to the intellectual and spiritual qualities that he saw in him, definitely, the biggest resource that Gabon needed to protect and exploit.
Besides, there was, at that time, Total Bekale, a young journalist who had begun to present an unusual programme that he named Dieu en Questions—a televised debate attempting a cryptic search into the existence and definition of God. So, most guests were intellectual and spiritual authorities; namely professors, priests, pastors, imams etc. and many other individuals under the label of some organisations claiming to have some type of knowledge of divine mysteries and metaphysics. Quite coincidentally, Master Ribinga appeared there too as one of the main guests, and became immediately very popular because of his impressive mystical and spiritual demonstrations.
Total Bekale's programme seized the attention of the country mainly because of the queer methodology that he employed to tackle with extreme frankness and political incorrectness some of the questions that a lot of people would never dare face. The question of the definition of God was not itself one that could be ignored in a world still in the quest of its spiritual identity. Besides, as far as the programme was concerned, the question ‘who is God?' was not the only foundation of the quest. It was also a matter of identifying the right figure, amongst the guests, who could claim the authority to possess the knowledge of a God that was seen by many viewers as a dynamically conscious and even conscientious entity rather than a cosmic phenomenon.
Obviously, the opinions in the programme were totally overruled between scientific cynicism and religious integrity. This was not surprising to me at all. I was myself torn between the belief in God and the knowledge of God. This duality had already expressed itself in me even before my pubescence. For example, the fact that I had developed constant migraines from the age of thirteen had already driven me to ponder, in a plaintive manner, whether God Himself did not fall ill at times. Such a question crossed my mind with reference to the teachings according to which I was made in the image and likeness of Him.
When it would have come to such controversies being raised in the programme, some participants to the debate would have bluntly refused to deal with such a line of questioning, advising that the correlation was too irrelevant in the light of a spiritual God that would never have the chance to experience physical discomfort. But an awful lot of participants would tend to refuse the idea of God's physical seesaw, not on the grounds of the argument of his spiritual nature, but rather on a purely dialectic ground. They would base their view on the cosmological argument according to which God could be seen as an electrical phenomenon, taking into account the ‘singularity' concept coined by people like Stephen Hawking (1984).
In this sense, what they would call Creative God would be a mere electrical ‘bang', the one that detonated in the outer space several billion years ago and whose resultant materials became the constituents from which the universe was accidentally generated as well as any inert and radioactive matter that has kept our universe going until now. Many others would have preferred to see God rather in an atomic gene, the one that developed itself in the shape of an electronic code (DNA) for the formation of living species. There was equally a tremendous affluence of biblical and koranic references through which God was seen as a conscientious and compassionate entity. But, Master Ribinga, on the other hand, came up with a more mystical argument that saw God as the originating and sustaining shadow of all things. The debate was extremely billowy, but especially captivating.
Total Bekale's programme did not actually forge any particular interest in me as far as the definition of God was concerned. Nor did I expect my faith to be strengthened in any possible way or to choose the religion to which I would get converted; since it became quite obvious that each participant seemed to be there for the purpose of publicising his own religion or system of belief so as to attract the maximum number of followers. Master Ribinga turned out to be my centre of attention, not because I was particularly interested in his mystical vision of God. The question as to where that man, with no outstanding profile, had got his knowledge from was the only thing that was consuming my mind like a burning fire.
I had already known a certain number of Bwiti initiators that could hardly quote a biblical verse or refer to a scientific or mystical authority in their speeches. Their knowledge, if there could be any, was confined to the execution of completely insane attitudes in the practice of a primitive and hermetic ritual whose essential function was to treat some inexplicable conditions—often known as spiritual illnesses—through some elusive therapeutic processes.
The processes themselves could take the form of consultations, sometimes of an astrological nature, ablutions in vegetal infusions, incantations, prayers, sacrificial ceremonies, the ingestion of some special brews leading to hallucinatory visions of various types etc. This was all that I knew about the Bwiti. And most people were like me, however distant or personal their experience of the mysterious ritual was. But a Bwiti that could be as eloquent and, I would say, as technical as the one offered by Master Ribinga was not commonplace at all.
There was however a tacit rumour about Master Ribinga's Rosicrucian affiliation. But a Rosicrucian knowledge that could be applied to the Bwiti tradition was out of place, insofar as a cognitive relation between the Rose Cross and the Bwiti was not conceivably possible.
The question as to the fuzzy tenets of Master Ribinga's line of exploration into God's nature and functioning, and particularly, his oratorial ability and eloquence in the fields, were the primordial reasons why I ended up deciding to meet with him in person. This was thanks to the help of Patrick Ndong, a friend of mine studying philosophy. Patrick had already visited the man with some of his classmates and two of their lecturers in a socio-academic excursion. It was toward April 1996.
Master Ribinga lived in a restful place in the North of Libreville called Edwangane—or Mikolongo—no far from the Libreville international airport. It would take around forty-five minutes drive from the town centre. The domicile was a real sanctuary. The complex of the ‘Holy Place' comprised a vast brick mason temple (rather than a hut in peels) with massive crucifixes planted in the middle of the yard straight in front of the temple, rectories, presbyteries, hallways and many other compartments all restricted for meditation and other therapeutic operations.
The first time I visited Master Ribinga with a clinical excuse on my lips (I told him that I suffered from a recurrent migraine and sometimes of a digestive acidity for which I had not found an effective treatment in modern medicine; this was true too). Quite bizarrely, after scrutinising me with a piercing gaze for some seconds, he rather turned to ask me: ‘my son, are you in search of your health or something else?' I took some seconds trying to find the best way to answer his question, whence he instantly interrupted my reflections to declare: ‘I can rather see that it is your God that sent you here.'
His face looks pretty serious when he told me this. He looked as if he were possessed by something. He even introduced me to Paul Mba, one of his assistants, who synchronically walked into the garden at that time saying: ‘this young man is looking for the Father with a torchlight as if the Father were in the dark.' He then swiftly turning to me adding: ‘I am very happy that the Spirit Itself has directed you to our great tradition, the best that can open your eyes to this unique knowledge.' But which God—Father or Esprit—was Master Ribinga really talking about?
At that very instant, I began to suspect him of trying to turn me into a Bwiti follower rather than answering my concerns. But what would he get in having me integrated to his ritual? One more member? Several questions crossed my mind, expressing my suspicion at what was being proposed to me. I was especially apprehensive of the ritual initiations themselves—reminding myself of the rumours that some initiators in some bizarre traditions often suck away the vital energy of their patients in return to maintain their power. It was this idea that made me suspicious towards that man. If I ever joined his tradition and drank his potions, was I going to remain normal?
Meanwhile, Master Ribinga started a philosophical conversation with me where he taught me about some rudimentary things on the practice and the objectives of the Bwiti tradition, and their relationship to the Esprit—or the different cosmic minds that are connected to the human living substance: the soul. He also spoke of the botanical elements used by the tradition as well as their virtues. His speech was also concerned with the mystical correlations between the Bwiti and other traditions revealed and developed in the Oriental and Western worlds. He even told me about the article that he was writing and that he intended to publish with the help of a French investigator called Jean Claude Chessial; this being on the overt similarities between Christianity and the Bwiti. This was going to be a book in which he would have explored what he called ‘the deceptive facets of the demonization of the Bwiti' by the Western spiritual education, and more precisely the Christian church.
I was very interested in his style and knowledge, but more importantly the clarity and the rhetoric with which he spoke. In fact, it had never come to my mind that a primitive and especially hermetic ritual such as the Bwiti tradition could be explained in such a cognitive manner. Master Ribinga's unique ability to explain the inexplicable turned God into energy, mysticism into physics and divine mysteries into mathematics. You could not fail to understand him. And perhaps Master Ribinga was not talking about God, but at least what he was talking about was more understandable than what anyone else may have been talking about. Thus, I began to listen to him with great attention, and that continued for the four or five weeks that followed, two to three afternoons per week. Master Ribinga himself turned out to like me quite a lot. I was curious, and I was fervent.
Now, as I continued to listen to him, I soon discovered that I was not only dealing with spirituality or mysticism or even the Bwiti tradition in the teachings that I received. The subjects of Mr Eyene were a little more committed than that. The mysterious scholar of Edwangane seemed deeply concerned by something more forceful: ‘the disastrous aftermath of the vicious spiritual torpor' of the African world.
Master Ribinga was, in fact, a very worried man, who would not choke his words on the issue of Black Africa's backwardness in the face of human advancement. The subcontinent's underdevelopment and political blunders were, in his percept, like a lethal stroke on the African people. He was therefore very preoccupied by the possibility of inventing himself a certain strategy of reform to restore the fallen world.
But to conceive the idea of finding a solution to such massive blunders was a challenge: Master Ribinga had no faith in politics although his own argument was vastly political. He rather believed in the establishment of an ‘affirmative spirituality' to cultivate some sort of awakening capable of redirecting the African people in the fight against ignorance, backwardness and the spirit of mischief, hatred, division and corruption. And, in order to achieve this, the subcontinent needed a strong spirituality whose mission would be to instil in the young the manners of a conscientious people of God responsible for their future.
To me, Master Ribinga appeared to be a little bit like, say, Jesus: the type of messenger who comes with a political agenda in hand but who happens to be so unknown and ignored that he needs to prove himself by the use of some mysterious powers in order to be believed and followed. This is probably the reason why he applied for an early retirement from the army to devote his life to the study of some bizarre mysteries and the practice of a life-saving mystical and therapeutic tradition, up to training himself so hard to possess such a command of the French language that would astound even the academic sphere. Not to mention his determination to get himself into the media and the public arena in order to induce that popularity that he most needed.
Indeed, Mater Ribinga did prove himself quite substantially by attracting such masses of people day in and day out (his temple was always full of people of all ages who would be there either just to be filled by his knowledge or as patients many of whom would end up delivered from bizarre diseases that they would confessed to have endured for years without any hope to find a cure anywhere. Some people even ended up convinced that he was sent, or at least transformed, by God to complete a special mission, because there was no realistic way in which a former serviceman could possess that much intellectual and mystical talent); and a lot of people were now on the move to follow his wranglings about the need for a strong spirituality not just for Gabon, but for the entire African continent. However, for Master Ribinga, it was not just a matter of a strong spirituality . It was rather about a strong religion .
To make his point, Master Ribinga maintained that a religion could not be strong in such or such a cultural context unless it was authentic to that context. That was even why he was already negotiating with the authorities of Gabon on the institution of the Bwiti tradition as the national religion of the country. Because, as he put it, since the Bwiti tradition was, in his knowledge, the only authentic African creed that existed in Gabon , then it should have followed, in the logic of his argument, that the Bwiti should be the official religion of the country.
Basically, in his numerous billowy discussions on national television and conferences, Master Ribinga accused Christianity and Islam of being ‘imported religions' that could not be properly apprehended or practised because they could not be adapted to the local realities. And this was why they were incapable of contributing to the elevation and the improvement of the African world.
I must recognise that, although Master Ribinga's debates sounded unusual, his arguments found a great deal of approval in different social strata of the country. Moreover, there was an overwhelming number of people who were not necessarily concerned by spirituality or by religion, but probably counted on the therapeutic virtues of the Bwiti tradition. The justification of such a tremendous support was sustained by an extensive catalogue of very popular testimonies from people who had been delivered from a chronic addiction or an incurable illness thanks to the Bwiti tradition. There was even an additional encouraging rumour running around that the Bwiti tradition could treat HIV/AIDS. What could be better than that? Thus, if such a tradition could become an official institution which could be free from the tarnish of demonic practices but was spiritual based and medicinally beneficial, then people would support it!
Master Ribinga's initiative was therefore noble, considering the benefits that could be drawn from a tradition that was viewed as improperly indexed.
Now, as far as I was concerned—and this is where I began to grow somewhat critical of Master Ribinga's agenda, due to the thematic controversy introduced by his position—the argument did not, in my view, seem free from any questioning. I found that there was no technical or historical relevance in the argument that the backwardness of the African world was due to the fact that the religions practiced there—mainly Christianity and Islam—were introduced from outside. Neither did I totally agree with the idea that the Bwiti tradition would necessarily contribute to the development of any part of Africa on the basis of its African authenticity.
My basic problem with Mater Ribinga's argument was that he would tend to recognise the contribution of Christianity to the spiritual affirmation of the Western world because he would view Christianity as a Western religion. So, in parallel, the Bwiti tradition, being inherent to African realities, was, for that reason, the only ‘religion' that could establish spiritual affirmation and contribute to the development of the African world.
This did not add up, in my view. This is even why I began to have a great deal of discussion with Mater Ribinga at some point, where I tried to argue that Christianity was not a Western religion to begin with. Christianity finds its birth place in the Middle East and was imported into the Western world the way it was imported into the African world. It could, therefore, in my view, be an important contributory factor for affirmation in the African world as it is in the Western world.
My intention was not to try to lead a confrontation between the West and Black Africa as if it were about trying to raise an unthinkable comparison. There were, however, some reasonable grounds to scrutinise the paradigmatic enigma to be undone if we acknowledged that France and Gabon , for example, were both territories in which Christianity was not actually born. Because the question was as to how one could validate in Gabon the dismissal of Christianity by accusing it of being incapable of helping to the spiritual affirmation of Gabon on the basis of its foreign origin if this same Christianity was a factor of such a consequence in the spiritual affirmation of France although not being of French origin either.
The pressing need to find an answer to a question with no answer such as this one, and especially in a debate that intends to be rigorous and resolute, forces into being the necessity to invent subsidiary wings to the question in order to at least find a way out of it. And, in this very case, it was the difficulty to establish the real reasons for the alleged unsuitability of Christianity in the African world that forced me to put the exit question as to the adequacy of the Bwiti itself as a potential or active source of spiritual affirmation in a world where it has always existed but that yet is still experiencing such a spiritual unsettledness.
The dilemma I faced in this controversy left me with two possible exits only: either the tools were both of bad quality, or the workman needed to explain himself on his know-how. It should, in this case, go without saying that it was surely not the quality of the religions that posed a problem, but the developers of the religions. Because, if the Bwiti tradition was really endowed with all these virtues and powers that were publicised about it by Master Ribinga, why had it not brought about that spiritual affirmation to the people who had been practising it for centuries? Why could it not have elevated its people without taking too much into account the parallel presence of Christianity or any other religion, either imported or local?
Therefore, the problem, in my conclusive view, was probably not in Christianity, in Islam or in the Bwiti, or even in any other religion that was practised in Gabon or in any other part of Africa, but rather in the African people themselves who probably lacked a subtle and powerful mind capable of developing an affirmative spirituality, however imported or authentic.
In the end, I found myself with the question as to why Black Africa was unable to make sense and use of the same instruments that have, with success, contributed to the affirmation and the development of other continents. Was Black Africa's lack of affirmation a matter of bad religion or something else?
To cut it short, it was over this question that I said my gratitude to Master Ribinga and left him with a tormented soul. My own soul was as tormented as his. But we were now looking at things a bit differently.
Of course, Master Ribinga is not on his own, nor is his debate a stand-alone issue. The debate on Black Africa is wide and all-out depending on who is talking amongst the individuals and institutions that today claim the right to deal with the decrepit continent. While the world media and non-governmental organisations concentrate their attention on African starvations and pandemics, academies rather steer the debate into the pitfalls of bad economies, as does international politics rather talk about tyrannies as well as the political brutalities that result from them. In the meantime, some Africans like Master Ribinga rather drag the matter into religious revolutions.
My critical interest in the numerous debates that I have attended so far on the dismay of Black Africa has led me to come up with the view that there might be something like a conspiracy theory going on somewhere. There is something like a deliberate displacement—or shall I say the avoidance—of the core issues that should be looked at with careful attention if any proper answer was to be reached on the indiscriminate troubles of the shoddy continent. Whoever is behind the conspiracy, the external world or Black Africans themselves, it has occurred to me that there is such a dialectic schism between the Negro African world and the African Negro himself. It does not seem that there can understandably be there any room left for considering the Negro, as a human entity, to be endorsed with any responsibility for his present condition, irrespective of the superficial role that economies, policies and religions should be expected to play in Black Africa.
The Negro African world appears now to be viewed as a mere ecosystem—a reservation of precious animals that are regrettably being decimated due to bad management by men. It is not surprising that monetary philanthropy and economic structural adjustment programmes, together with the political conditionalities that are so often inextricably linked to them, are the only tools by which the organisms that populate the subcontinent's ecosystem are expected to survive. The last thirty years have witnessed an unprecedented trend towards providing constant aid and assistance from the West into the alimentation and the preservation of the Negro-African type of species. Very little attentions, if any, within all the passionate diatribes that mark the case of Black Africa today, is given to a genuine exploration of the historical, social and cultural technicalities that underpin the problems faced by the continent. Nor does any one think of the part that the African Negro himself can play in his world, but most importantly, the question as to how he can play any part in it.
It is, on the contrary, this tantalising and tempting perspective, not only of finding out the reasons for the African Negro to be so useless for his own survival, but also of conceiving the idea of a true self-conscious responsible African Negro who would be capable of looking after himself that has, quite unexpectedly, shaped the cryptic tone of my debate. Through literary, philosophical, historical and, most predominantly, anthropological approaches that can sometimes be very unconventional, this book intends to take a closer look at a certain number of discarded realities that could, in my view, stand at the origin of the disastrous conditions that define Black Africa's 'bad turn' today—if I shall borrow from René Dumont (1964).
The stake of the book is, in this sense, quite high, primarily because my debate has resulted in a complete relocation of the subject matter from economic, political and religious speculations to a more human-centred approach in order to try and show that the African Negro can, of course, be responsible for his own future; but this outstanding, unless the issue is viewed in a purely cultural dimension. Throughout the book, I will show as clearly and consistently as possible what I mean by cultural dimension in this debate.
Nonetheless, I shall note some important aspects of the book itself. First of all, the English-speaking reader of this text may come upon a certain number of French literary references. Nevertheless, I do hope that the efforts that I have made during the four years of writing this text—as well as my editor's precious suggestions—will make it a valuable experience to the reader.
Secondly, I have felt quite embarrassed at the amount of criticism that I have received from my female friends who have read my previous book. My choice in using the impersonal masculine pronoun, and especially the politically incorrect manner with which I have offered to explain my choice in the first chapter of that publication lies beyond any sexist consideration. The discomfort of constantly having to fall into the wordy and unconventional use of 'he-or-she' is the only reason for the apparent gender condescension that might have been observed about my writing personality. I, therefore, do hope that it will this time be understood that it is only a matter of grammatical convenience that I employ 'he' for both genders as well as my use of such terms as 'mankind' even though I cannot justify the essential manliness of the human genus, as much as I cannot produce any evidence that nature is a woman when I say 'mother nature.'
Thirdly, the historical and political experience of the Western world has bred an extremely sensitive mentality towards race, as it has done towards sex. The word 'Negro', for example, about which some of my Western readers have expressed such enormous concern is, in my background academic experience, the scientific term for the African type of man, as is 'Caucasian' for the European type. It would therefore be out of context to let the meaning I use it for overlap with the derogatory connotations that surround it in the Western mentality.
Important, too, is the question of the translation of some difficult concepts into comprehensible terminology, which very often calls for some unusual solutions in the art of communicating ideas. Because picturing words as wagons that only ferry us from a starting point 'A' to a terminal point 'B' can sometimes cramp our ability to make some necessary turns in the middle of the journey. Thus, my use of a few neological concoctions such as this particular adjective of mine—'civilisational'—could well turn Shakespeare in his grave. But they are only some of the improvisational turns that I have had to make in my journey. If there were, in my knowledge, any better alternatives, I would not have dared infringe on the English language with such audacity.
I therefore hope that the precious contribution of some of those Christ-like people who have put their energy, in some way or another, into the achievement of this book will be fully appreciated, irrespective of my personal lapses. I first think of every person with whom I had a conversation out of which a light emanated to illuminate the pages of this book. Dagmar Brugge, Joseph Désiré Ebang, Tara Connor, Eddy Alluma, Kate Jenner, Rafael Ugochukwo, Margaret Randall, Emmanuel Sakombi, Jules Mumbwa, Moses Mayati and scores of others that I cannot mention.
I would equally like to acknowledge from the bottom of my heart the special sympathy of such people as Dr David Nolent of the University of Sussex . The generous access that Dr Nolent gave me to his resourceful bibliographical facilities has played a major role in the improvement of many aspects of this book. The psychological and/or material assistance of the Rev Stephen Whittington and his wife Joanna, as well as Chris and Helen Evans, all of whom I met at CCK (Church of Christ the King), is enormously appreciated. The Honourable Ivor Caplin of Hove City Council, Sue Erlam and Zina Bratovic of Brighton Community Base; Fiona Lawrence and Liza Kordalski of Brighton Friends Centre, Jean Gilbert Enal, that special philosophical partner of mine, and the wonderful Hannah Coxeter; have all been indispensable. Without their assistance this book might not have been completed.
I cannot forget my friends of the 'Brain Circle' from the University of Libreville where everything started. I refer to Christian Bouyomba, Alfred Mbongo, Rodrigue Minso and Alex Ndoutoume, with whom every conversation would always turn into a conference proceeding. I have admired these young people for their sense of discernment and rational perception.
I find it so hard to know how to express my gratitude to Marcellin Eyene Aba'a, a truly huge influence and help in the preparation of this book. Without his knowledge and learned revelations I could never have undertaken such a task.
May God Almighty bless them all.
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What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? 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- How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology - What is Wrong with Black People? - How Post-slave Psychology and Afrocenticity are joining with Colonialism to undermine Black Africa's Cultural Integrity - New books online, black history, African history, African cultures and languages, great philosophers, black identity, African civilisation, new vision for African, African intellectuals, philosophy movements, black heritage, black excellence, black authors and writers, African Renaissance, Afrocentrism, political thinking, development, racism, supremacism, globalisation, Egyptology -
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