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Thursday, 14 April 2016

Southern African News


Writing the Struggle – EPAs: The 

European game is over, 

comrades

The current episode between some African countries and European Union over the 
Economic Partnership Agreement (EPA) proves to a great extent what Franz Fanon 
talks about when he says: “The new day which is already at hand must find us firm, 
prudent and resolute.”
In this case, Namibia has stood firm and resolute in refusing to be dragged into an agreement that would benefit Europe only.
The EPAs are part of a new regime of trade agreements done regionally and in line 
with the World Trade Organisation (WTO). They are a renegotiation of a series of 
other trade agreements that existed when most African countries gained independence.
The deadline for the agreements was supposed to have been 2007 when most other countries signed on but others including Namibia and South Africa in the SADC region 
refused to sign before proposed changes to some clauses were done.
Namibia’s argument is that the EU is asking far too much than what the WTO rules 
prescribe.
As the situation stands today, the EPAs are crafted to benefit the EU rather than Africa.
Furthermore, the EPAs have no due regard for existing African regional trade bodies 
such as the Southern African Customs’ Union (SACU) to which Namibia has been a 
member for more than 100 years.
Caught in the harsh grip of poverty, poor business environment that has seen 
developing industries closing down because of financial predicament; joblessness; 
and poverty, many African countries cannot compete with the EU countries.
If Namibia signs and for those countries that signed the EPAs in their current form, 
Africa will be reduced to an importer of consumer goods from the EU without any development on the ground.
Critics have encouraged African leaders to
·    Challenge the EPAs false urgency
·    Insist that African countries’ access to EU markets continue during negotiation
·    Call for an extension of the signing timetable
·      Reject the negotiation of issues that have already been rejected at the WTO
·         Reject any provisions on intellectual property and services which go beyond 
existing commitments under the WTO agreements
·       Reject the EU’s demand that any future trade benefits that African countries 
might give to other major trading economies must also be given to the EU.
So where does Fanon fit into all this, you may ask? The last chapter of his book, “The Wretched of the Earth” aptly summarises the scenario unfolding before us today. 
Europe has always played games with Africa. If it’s not a political game, then it is an economical one. In every match Europe has engaged Africa, she sought to smuggle in
goals.
“Come, then, comrades, the European game has finally ended; we must find something different. We today can do everything, so long as we do not imitate Europe, so long as 
we are not obsessed by the desire to catch up with Europe,” Fanon exhorts.
Although Fanon said this in 1961, Namibia and South Africa as well as all those countries that are resisting the EPAs are showing that they are tired of playing Europe’s rearguard.

“Come, brothers, we have far too much work to do for us to play the game of rearguard. 
Europe has done what she set out to do and on the whole, she has done it well; let us stop blaming her, but let us say to her firmly that she should not make such a song and dance about it.
We have no more to fear; so let us stop envying her,” Fanon says.
Indeed, Europe today stands in the Third World’s path like a “colossal mass whose aim should be to try to resolve the problems to which Europe has not been able to find the answers”.
Have you imagined how and why Europe runs to try and solve African problems when 
Greece and such other countries in their midst have gone to the dogs?
Fanon urges Africa to move at her own pace and set her own target instead of playing the catching-up game.
“The pretext of catching up must not be used to push man around, to tear him away from himself or from his privacy, to break and kill him.
“No, we do not want to catch up with anyone. What we want to do is to go forward all the time, night and day, in the company of Man, in the company of all men,” he says.
Signing the EPAs as they are is a refusal to chart a new path, according to Fanon.
“It is a question of the Third World starting a new history of Man, a history which will 
have regard to the sometimes prodigious theses which Europe has put forward, but 
which will also not forget Europe’s crimes, of which the most horrible was committed 
in the heart of man, and consisted of the pathological tearing apart of his functions and 
the crumbling away of his unity,” he further explains.
Yes comrades, the European game is over.

Daily Sun News

4 HOURS AGO
'JUDGE IS NOT GOD' - HANI!
    Chris Hani's widow Limpho Hani. Photo by Herman Verwey  ~ 
    THE Hani family will take its fight against Janusz Walus's imminent release on parole to the Supreme Court of Appeal, after the High Court in Pretoria dismissed an application for leave to appeal the decision to release him.
    "She [the judge] is not God, we have other courts to go to," Chris Hani's widow Limpho Hani told reporters today.
    She was speaking shortly after Judge Nicolene Janse van Nieuwenhuizen dismissed government's bid to appeal her ruling that Walus could be released on parole.
    “As black people in this country... we will continue to fight until justice is done," she said.
    Justice Minister Michael Masutha applied for leave to appeal the ruling, just two days after the 23rd anniversary of the SACP leader's assassination.
    Walus, a Polish immigrant, shot Hani dead in the driveway of his Boksburg home on April 10, 1993.Hani expressed her bitter disappointment with Van Nieuwenhuizen’s judgment and accused her of not being fair. 
    She urged her to take a leaf out of Judge Thokozile Masipa's book in her handling of Oscar Pistorius’s case. Masipa granted the State leave to appeal her ruling that the former paralympian was guilty of culpable homicide.
    "She did not deny NPA leave to appeal, she said go for it," Hani said.
    "That's what I call somebody who gave a judgment with no agendas. She was confident that her judgment, as far as she was concerned, was fair.
    "But this one, it's so interesting, she denied the minister leave to appeal. It means she is not confident about her decision, that's what I am saying. I wish she could be mentored by Judge Masipa.". 

    Southern African News


    Writing the Struggle – Senghor’s 

    negritude rooted on self-

    actualisation

    One of negritude’s arguments was that even if one is as dark as three nights put 
    together, the first step towards self-actualisation is to love oneself.
    This came about because over the years, Africans especially women had developed 
    some self-negation traits that saw them seek to change their biological and physical 
    make-up using either skin enhancing lotions or even starving themselves to death 
    just to get the slim body the West so much adores.
    It was not only women but men too who would go all the way to try and sound or 
    behave like Westerners. There was an era when men too resorted to skin-lightening 
    creams just to hide their black mask.
    Indeed, most men would love to have slim women as compared to the robust 
    and heavily-built African woman.
    Negritude sought to instil some self-confidence in Africans on the continent as 
    well as elsewhere in the world.
    For Leopold Sédar Senghor, negritude means sharing “certain distinctive and innate characteristics, values and aesthetics” as shown in his poem titled ‘To New York’, 
    where he focuses on Harlem, the (in)famous black township.
    In the poem, Senghor urges New York to “Listen to the distant beating of your 
    nocturnal heart./ The tom-tom’s rhythm and blood, tom-tom blood and tom-tom.
    “New York! I say New York, let black blood flow into your blood./ Let it wash the 
    rust from your steel joints, like an oil of life/ Let it give your bridges the curve of 
    hips and supple vines./ Now the ancient age returns, unity is restored,/ The
    reconciliation of the Lion and Bull and Tree/ Idea links to action, the ear to the 
    heart, sign to meaning./ See your rivers stirring with musk alligators/ And sea 
    cows with mirage eyes. No need to invent the Sirens.”
    The imagery in the above stanza captures the greatness inherent in Africa and 
    its peoples. Let black blood … let it wash the rust … like an oil of life…
    He also alludes to night, which is a very strong symbolism because blackness 
    is as natural as the night. Nobody can escape the night. As such, nobody can 
    escape nature or biological make-up.
    For Senghor, Africans oiled development in today’s metropolis and that fact 
    alone should make them proud and stand tall even on the face of debilitating 
    circumstances.
    Self-actualisation in one’s physical outlook does not come alone but is 
    accompanied by one’s beliefs, which are simply culture and traditional norms.
    This combination gels into a very potent tool against any oppression and the 
    Chinese as well as Japanese are just but one good example of how a well-cultured 
    people can defy external odds and defeat such forces.
    Writing in “Negritude: A Humanism of the Twentieth Century”, Senghor says 
    that negritude is “diametrically opposed to the traditional philosophy of Europe”.
    He further argues that European beliefs are founded on “separation and opposition: 
    on analysis and conflict” while Africa’s is rooted on unity, balance negotiation and 
    an appreciation of “movement and rhythm”.
    Nigerian academic, Francis Abiola Irele in his study “The African Experience in 
    Literature and Ideology”, sums up Senghor’s negritude beliefs as one largely 
    based on “sensuality, rhythm, earthiness and a primeval past”.
    “The traditional stereotypes of African culture are not directly challenged by 
    Negritude – Africans are essentially spiritual according to Senghor – they 
    are modified.
    “Negritude is a process of negotiation which proposes a counter-myth or 
    counter-reading of those traditional stereotypes with the aim of valourising 
    and celebrating the African personality,” Irele writes.
    According to Irene, Senghor’s conception of Negritude holds that one’s inner 
    and outer essence is informed, defined by one’s race.
    Although there has been some conflicting theories about Senghor’s negritude 
    beliefs, the essence still remains that self-actualisation is central to being a 
    human race in a world battered by several forces seeking to destroy the weakest.
    There is also within negritude the belief that the colonised should acquire the 
    colonisers’ values and use them as a weapon against domination.