by Maggie Brito, PhD.
Our life experiences do not occur in a value-free, organic and natural space. The life experience of every individual and creature on the planet – including animals, who experience the planet with people, and including ecosystems, with their astonishing variety of insects and flora, indeed, every sentient entity upon this earth, and I’m of the opinion that every aspect of the earth is sentient – is currently occurring within a Caucasian paradigm.
A paradigm is a conceptual box of received beliefs with the power to legitimize the beliefs within it. The aim of the Caucasian paradigm is to freeze development and stunt the emotional, spiritual and intellectual growth of everyone on the planet, including Caucasians themselves. The endgame of every aspect of experience within this paradigm is death.
A paradigm defines what is known and how it is known. A paradigm defines the relevance of what is known. It dictates what can be known and should be known. It also dictates what is not known and should not be known, what is included in the experience of a being, and what is excluded from the experience of the being. It defines how those aspects of one’s experience are to be understood, how people should respond and think about their experiences, both those which should be and are included, and those which should be and are excluded.
The Mighty People of the Black Continent is a wide-ranging survey of the components of this paradigm in order to identify those components. In the process I will demonstrate that the paradigm is effortlessly destroyed when it is recognized. There is another paradigm which has preceded the Caucasian paradigm, which is slowly being eroded, but is not yet completely eroded, and should not ever be eroded for the sake of the planet. This is the Black paradigm, which was the accepted way in which the evolved Black civilizations experienced the planet for approximately 70,000 years before the Caucasian paradigm was created a mere 4,000 years ago.
Black people continue to think of our experience through the Caucasian paradigm, but when we think of our experience through this paradigm, all we do is fight racism, a socio-intellectual construct of the Caucasian paradigm. When we think of our experiences outside the paradigm we no longer have to fight racism because racism does not exist outside the paradigm.
Racism is neither normal nor natural. It’s not organic. It does not belong to the planet. It is a construct within the Caucasian paradigm. So when we no longer comprehend our experiences through that paradigm, the racist construct loses its relevance and power, and we can easily have an experience which is neither predicated upon nor depends upon racism. When we understand that every aspect of our lives right now are predicated upon racism, because racism is a major component of the Caucasian paradigm; when we understand that every malady we experience as Black people happens because our experiences occur within the construct of racism which only has relevance within the Caucasian paradigm – when we understand this, we can have a different experience outside the paradigm.
Our lives do not need to be predicated upon the Caucasian paradigm because the Black paradigm is not only anterior to the Caucasian paradigm, it is more powerful, not only because it had been functioning for several millennia before the Caucasian paradigm, but because is very deeply engrained in the consciousness of Black people and is still very much in effect. The Black paradigm is still alive because Black people are still the numerical majority on this planet, despite the covert but concerted efforts of Caucasian leadership to decrease the Black population planet-wide. As long as there are Black people on the planet, there is always the potential for the Black paradigm to reassert itself. This is why it is not enough, as far as the purveyors of the Caucasian paradigm are concerned, to simply destroy the credibility of the Black paradigm. They are aware that as long as there are Black people living on the planet, the Black paradigm can be revived, because Black people will revive it. The Black paradigm cannot die because it is encoded in our DNA.
Thus, the Black paradigm continues to live despite the fact there are many Black people who hate themselves to such an extent they will try to efface and mutilate themselves in order to conform to the Caucasian paradigm. Some Black people bleach their skin, change the texture of their hair, move into Caucasian societies, change the way they dress and learn the Indo-European languages of the Caucasian paradigm. Some may wish to adopt what many regard as fundamental features of the Caucasian paradigm, but even though they do such things, the Back paradigm within them is still powerfully in force, and this can be seen in many ways.
When Black people adopt any aspect of the Caucasian paradigm, we fundamentally alter it. For example, when a Black person adopts a Caucasian religion, such as, for example, Christianity, we practice something fundamentally different from Christianity, despite ourselves. We don’t practice Christianity the way the Caucasians do, but we bring a very Black sensibility to it. Black folks get into foot stomping, rhythmic stuff, and a lot of very African religious behaviour that cannot be replicated by anyone else. Scholars of Black societies, like those of the Caribbean, have attempted to explain this phenomenon by saying that what we practice is a form of syncretism, which they say is an aspect of the creolisation process, in which two different cultures meet in a new space and within that space create something different, the new creolised religious form.
Both creolisation and syncretism are simplistically understood as being similar cultural elements from different cultures encountering each other and becoming transformed into some new and hybrid form. However, this does not explain what actually happens, because the important element of the unequal power relations of dominance and subordination are often misrepresented.
What actually happens is that subordinate individuals in so-called creole societies are simultaneously practicing their original religion and employing the guise of the religion of the dominant power. Syncretism does not suggest that the two cultural forms are equal, for they are not. The power relationship is unequal, and individuals who are practicing the syncretised from tend to be in the subordinate position. From that subordinate position, they impose a veneer of the dominant form upon what they do. Although they may be practicing a Black religion, they call it Christianity, a label which provides a protective cover over what they actually do. They may hold their services in a church. They may hold aloft the icons. They may sing the hymns. But what they do is Black religion.
Black people raised in societies with large Black populations dominated by the Caucasian paradigm frequently do this. Some people may lose touch with the reality of the situation, because new generations are taught to believe that what they practice is Christianity. This is a useful belief, because such individuals ensure the continuation of the relevance of the paradigm. But when one is conscious of the interior workings of the syncretic religion, one becomes subversive, a threat to the paradigm, a threat that’s a major feature of Black communities, Black societies and Black nation states dominated by the Caucasian paradigm, a threat which ensures Black communities are constantly under surveillance and are constantly being destabilized by the gatekeepers of the paradigm.
But we do not need to believe in the Caucasian paradigm, for many reasons. Much of what the paradigm touts as reality is not reality. For example, we think that the economic aspects of the Caucasian paradigm, that is, the reproduction of one’s material existence – food, shelter and clothing – are organically grounded in reality. However, the economic aspects of the paradigm are arbitrary constructs which becomes clear when one considers that the value placed on certain commodities are themselves completely arbitrary.
Just consider the vasty different attitudes held by Caucasians and Black people toward a planetary resource such as diamonds. Black people in The Democratic Republic of the Congo in Africa lived in areas where uncut diamonds littered the ground to such an extent that little kids would pick them up like pebbles and play with them. Congolese didn’t think of uncut diamonds as all that valuable, not because they were ignorant of the value of diamonds, but because their evolved outlook did not place a very high value on them.
When Caucasians encountered raw diamonds in the Congo, they placed a value on diamonds that was higher than the value of human life, to the extent they felt they could kill Africans in order to extract diamonds from the ground. And they did. The atrocities committed against Congolese in the name of economic profit are still regarded as among the worst on the African continent. Such atrocities still continue in the Congo to this day. The value set on diamonds, as well as other commodities such as gold and other so-called precious metals and stones, is a construct of the Caucasian paradigm.
Another example of a commodity which possesses an arbitrary value is money, specifically, so-called fiat money, which has no intrinsic value. Money is simply paper, which comes into being when it’s printed by the Central Bank of a country, and, as such, anyone can print their own money. However, in keeping with the imperatives of the paradigm to define what is included in it and what is excluded from it, such a practice as individuals printing their own money is declared illegal planet-wide. However, there were specific instances within the Caucasian paradigm when Black people deliberately stepped outside the construct of the paradigm. One of these instances occurred in Black Wall Street, an incredibly wealthy all-Black town in the USA.
Money is categorised into denominations, which are assigned a certain value, a value they do not truly possess. However, so insistent is the ideology surrounding money that we are constantly drawn into the notion that we need money. To prove the power of this ideology, all one needs do is go to any shop and try to get a loaf of bread without paying for it. One would be hauled out of there in a most undignified manner by the police.
This is why several components of the paradigm need to fit together and work simultaneously. For the ideology of money to possess power, there needs to be a number of interlocking apparatuses: there needs to be a social hierarchy in place, at the apex of which is a property-owning strata, and there needs to be the appropriation of land by this property-owning strata which removes land from the use of communities of people.
Without land or access to it, an individual does not have a place to build a home, cannot grow food, and is doomed to become a homeless, hungry vagrant. Such is the power of the paradigm that it becomes impossible for anyone within it to see that the land and everything on it – grass, fruit trees, crops, water – is actually free. People who have arbitrarily taken a place at the apex of the social hierarchy, use money, a commodity of no intrinsic value, to claim ownership of the planet’s free resources and deprive those without social status of the life-giving fruits of the planet. Such is the power of the paradigm that people everywhere on the planet buy in to this dichotomy of possession and dispossession, privilege and poverty, the endgame of which is always death. It is only within the Caucasian paradigm that this dichotomy becomes relevant.
There have been Black civilizations anterior to the Caucasian paradigm in which money did not exist, such as Kemet, one of the greatest of the Black civilizations which inhabited North Africa. It should be noted here that the various geo-political demarcations of our continent – North Africa, South Africa, Sub-Sahara Africa – are only relevant within the Caucasian paradigm because they were created by the purveyors of the paradigm. They are all politico-ideological constructs. One of the effects of such an ideology is the promotion of the fallacy that North Africans are not Africans, even though North Africa is in Africa. This facilitates the promotion of the falsehood that Kemites, the original inhabitants of North Africa, were Caucasians, when archeological evidence supplied by Africa’s leading scientists has proven they were African, with cultural and linguistic ties to other African cultures, and were, furthermore, Black. The great and advanced Black Kemite civilization did not use money.
Let us understand from these examples that the paradigm in which we live is like a surreal kind of augmented reality, an image superimposed upon reality, which changes the perception and experience of reality but does not alter reality itself. The Caucasian paradigm has no depth, no connection with reality, but many Black people believe in it to the point where they are willing to mutilate themselves to fit into it, because they feel when they are it in they can pursue the things the Caucasians have. But the things the Caucasians have are not worth pursuing. I will prove this in the pages which follow.