Free Africa or Death!

Until a few years ago, Africa was at a standstill. After the first wave of decolonization in the 1960s, the new African regimes tried all the political ideologies of the so-called “modern” era. This process led to the emergence of liberal, nationalist, communist or socialist societies in postcolonial countries.

Unfortunately, the rigorous application of these exogenous political paradigms has dramatically dragged the African nations to an inevitable decline, with each socio-political ideology dependent on a specific matrix context. By imposing the principles of Western modernity on the daily lives of the masses, though so far removed from these epistemological currents, African elites destroyed and perverted the deep identities of the peoples, while paradoxically they thought they were adding to them. They liberated themselves from physical colonialism, but not from mental colonialism.

From a semantic, ontological, and spatio-temporal point of view, Africa, through its complete alienation, constituted, for centuries of oppression, in isolated world from the rest of the world, considering that this continent is a plural and polycentric universe unto itself. A world apart, but note, whose mineral resources still serve, unfortunately, for the rest of the predatory powers. But it seems that in recent years the wheel is gradually turning in the right direction. The political-cultural revolution of self-reappropriation seems to appear on the horizon, in Africa. And if the process seems engaged, it has, among others, found an engine in the person of Kemi Seba, a young charismatic leader, unique – African, born and raised in France, before returning to live in Africa, and has made his life’s mission around this.

[Kémi Séba, born Stellio Gilles Robert Capo Chichi on December 9, 1981, is a Black French writer, activist, and Pan-Africanist political leader. Since April 2013, he is a geopolitical analyst on several West African television stations and gives lectures about Pan-Africanism in many African universities. – ed]

Kemi Seba is a man of his time. Speaking loudly, echoing the indignation of the proletarian layers of Africa and its diaspora. His speeches are the soundtrack of a people who can no longer be anesthetized, their resistance is like that of a young woman who has been so struck so many times that she no longer feels the blows landed on her.

In the space of the former French colonies, since the death of Lumumba and Sankara, we have not seen in Africa young Africans arousing the enthusiasm of the masses and expressing the desire for total sovereignty of the people as Seba does in part in their struggle for self-determination populations of Francophone Africa.

And if he manages to make an African Dasein palpable on the international political scene, it is because in addition to his oratory gift to catch crowds, or his fearlessness, he has, above all, intuitively apprehended the sine qua non conditions of the awakening of your people.

The Pan-Africanist leader understood that the combined study of the history of its population, geopolitics and metaphysics was the fundamental prerequisite for a real struggle for independence.

He was able, through strength of strategy and knowledge of the African neighborhoods, to tame a concept still designed and conceived by and for the West, which comes through civil society. By fusing its circumference (usually made up of NGOs with European or United States breasts) with the ruling class, it brutally disengaged a metapolitical space that did not belong to an entrenched people, but in fact to globalized stateless elites.

He understood the ideological status of the three main modern political theories, which are liberalism, communism, and nationalism.

Following this logic, he ended up, through intellectual progress, to arrive at the Fourth Political Theory, based on the search for the primordial tradition in its African meaning and in the domain of the conceptual mechanisms of the politico-civilizational multipolarity.

The future of Africa and, more broadly, of the rooted peoples, is highlighted. In our view, and considering all these elements, at the beginning of the twenty-first century, Kemi Seba is not just a chance for Africa. It is a hope for all the forces of multipolar resistance.