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The African theological contribution against zionist mental intoxication

Maria Poumier (France)

Abstract: The Global Africa’s initiatives in political and economic ground must be listened at  as effects of the African original theology. Global Europe is in debt with Africa, which preserves strong anti-zionist principles; in many aspects, dogmas, practical rules, myths and rites, the African proper religion is just symetric and opposite to actual judaic ones. It is active and spreading in the most distant parts of the world beyond black islamic or christian affiliation. (A talk prepared for the Moscow conference)

Shamir readers are used to read our world as ruled by a semi-conscient theology, combined with some kind of ethnocentricity. When both levels of ruling patterns are totally in tune, the impact of the concerned group may be destructive, as zionism is. Recently, Shamir warned us that pure racialist thought is unable to explain anything; the self called Whites enjoy to imagine that Blacks are like them, a block of people just moved by the sensation they are besieged by others, and thus, terribly aggressive, on their own behalf, without any compensation on the ground of universal compassion (jewish term) or charity (christian term).

Here we will pay attention to a different concept, a non racial one, that of Global Africa, meaning a special world wide sense of reality, spread between all those who recognize some link with continental Africa; it is not exactly ethnic, it makes sense by acceptance of a cultural inheritance in a very specific way.

Africa is supposed to be as open to theological plundering as are its material resources, from coltan and diamonds to physical extraordinary resistance of its human beings. We are generally told that Africa has no proper religion, is just half muslim and half christian. As a matter of fact, the unity of African thought lies beneath these visible structures, and it is somehow similar to the content of the jewish “hidden files”, as Shamir tells. At first sight, we suppose Africa is just an enormous field for sorcery, based on fetichism; fetichism is a portuguese word, meaning “what is done”; in that sense, African religiosity is just supposed to be a collection of magical practices, something purely pragmatic and utilitarian, without any sense of the divine unity, unable to build the theological reasonings derived from monotheism. 

In the african world, there are indeed dirty magic practices, something usual and a real source of power; but it is well known too that magic knowledge and practices are spread all around the world, even where human beings claim to be most rationalist. As a matter of fact, it is something specially strong both in traditional Africa and in the jewish universe. As Dr Toaff demostrated, medieval Jewry used to appreciate sacrified children’s blood.  As Shamir demostrated, this pattern is still respected nowadays: no jewish theologian defended Toaff’s honour as a scientist, nor recognized the scientificity of his investigations; even more worrying, secularized Jews did not react in a different way, they did not claim that their judaism has changed, becoming something different. Toaff was just ignored or blamed for his work, and obliged to publish a softened version of his book, after the first edition was taken out of sale. Africa is a wide reserve of sorcers, who know how to make harm by secret criminal means all the same. But while Global Europe call these practices “black magics”, Africans call them “jewish magics”. It means they are free from intoxication by their own ancestral knowledge in these matters, they reject them as un-religious. And indeed they consider that from the beginning, judaism is a perverse imitation of their own traditional thought, as far as judaism defines itself as devotion to Yisrael, not to God.

We have recently discovered the extension of the modern form of cannibalism officially protected in Israel, where some doctors seem to be allowed to kill young people in order to steal their organs, as it happens to Palestinians, but not only; in Brasil a retired officer from Tsahal “bought” a lot of organs from the poor, and it caused a scandal, because he was not paying for it. Africans are supposed to still be able in our days to eat human flesh. We should remember that ritual anthropophagy has been in every continent, including Europe, a somehow respectful way to capture the strength of an ennemy, recognising him as a glorious warrior. The sense of a wider brotherhood - and perhaps the increasing possibilities of surviving eating more available food - forbade our ancestors to keep on with these male habits. Jesus Christ invented symbolic eucharisty as a declaration of the definitive end of that era. Anyway, the orthodox regulated  cannibalism has nothing to do with making money from the unprotected children from Palestine or from any other place. Of course, there are permanent temptations, in any theological universe, to use the human being as as tool to make money, destroying it, wether physically, wether spiritually, and generally at both levels. Africa developped the bantu concept of “Obuntu”, meaning one cannot be happy if it does not bring happiness for all, which means more than the European recommendation of equality + freedom + fraternity, because it includes the truth of feeling, not just reasoning. The loud African shout against slavery should be listened at, not as a boring ethnic claim against the wealthy West, but as the spritual core for any resistence against exploitation of men by men, in marxist language.

After Leo Frobenius’s discoveries about the yoruba pantheon, so similar to the greek Olympus, we must recognize that as in the greek spirituality, african polytheism protects its believers from religious fanatism, it is an acceptance of diversity in human beings, as embodiment of different gods, similar to the diversity in natural animal species. Instead, Judaism claims to be the less poytheist of religions, and it sanctifies in modern world only those who save Jews. The so called ethnic bloody coflicts in Africa are much more class struggle than religious conflicts, and they are encouraged by the imperialist forces that require populations exhausted by civil wars to make free money.  Ignacio Ramonet in Le Monde Diplomatique points out that the  5 million people genocided in Congo  don’t disturb the “humanitarian” Jewish lobby at all, while it mobilizes against the Darfur “genocide” (less than 500 000 persons) because Sudan is chosing China against Israel and USA… The struggle between muslims and animists in Darfour has an economic sense that is hidden by the jewish state terrorism against the islamic world as a whole.

So, specific African religious principles as a whole can be seen as a radical symetrical opposition to that part of judaism that lends to zionist abuses all over the world. Let us see other possible comparisons. As for Jews, the physical definitive wounds on the children’s bodies are considered the first necessary sacrifice, and a substitute to killing some of them. The difference is that african male or female circumcision is supposed to give their right place in the cosmos to every singular human being, following a yin-yang pattern, while judaism considers circumcision as a way to escape from the original sin, and have a privileged access to God, the rest of humanity becoming thus unprivileged by God. Let us point out that even St Augustin and St Thomas of Aquino recognized such prophetical meaning in circumcision, although St Paul fought against it, reminding only its ethnic nationalist use, and rejecting it.

Africans consider the female beings just as equal to male ones, and claim that while the christian prayer “Our Heavenly Father” has an african origin, and is universally right, the christian sense of the Holy Trinity is jewish, and wrong: for them, the holy triangle can only be: Father – Mother – Child. In christendom, the devotion  to the Holy Mother restablishes the balance.

Most African descendants do not practice bloody physical rites anymore. But anyone who looks for a spiritual  african rooted education must observe specific rules about food, as a starting point. Here the difference is that while judaism wishes to impose collective rules, animism tries to link every singular person with a personal, specific rule; here we must recognize that Africa is the source of  the christian concept of the uniqueness of any individual, and that christianity is a redescovering of african thought.

Usually, in Europe, the christian invention of personnality is supposed to be inherited from Greeks. But if we have a look to prehispanic religions of America, or to many aspects of the Indian religious behaviour, we can observe a similar focus: every child receives a secrete name, his “nahual” which includes his unique destiny. Obviously, the greek personnalism has its roots in Egypt, which they considered the speiritual ancestor, and the neighbour reserve of wiseness and highest spirit, while the East was more like a defying, military rival for them. The importance of Isis cult embraced all the Antique world, reaching Paris indeed, located in the central island of “Parisis”.

“Maat” , the unique spirit as recognized by whole Africa, in spite of the so many languages and lack of religious apparent unity, is just the universal spirit of humanity. Only the general deny of african spirituality makes global Europe ignore this concept, not at all reduced to african ethnicity. But how is it that we have nothing like an African Bible, then? This is the typical European question.

Actually, modern transcriptions of the great African myths do exist; for the yoruba world, Cuban Lidia Cabrera published in 1954 The Jungle, now translated in english and french, and considered by initiated readers a  loyal sacred book. René Bastide did his best too in that sense, the same as novelist Jorge Amado. But their work is not considered as the voice of God by anyone else than by their brothers in religion.

One explanation of the inivisibility of the African sacred books is in the hebrew Bible itself. Noah is supposed to have pronounced a curse over the descendants of his son Ham, the father of Canaan (Philistins), Kush (Nubians), Put (Lybians), Mizrahim (Egyptians), that is ancestor of both Kemites (Africans) and Cananeans (Palestinians), once upon a time, when  Blacks  spread around and were the Palestinian peasants. Africans consider this chapter of Genesis (9:22) as tremendously significant. When industrial western deportation of Africans began, black flesh traders justified their dirty business invocating “God’s will” and the biblical tale. All the same, Jews were very active in developping the enslavement and transportation of slaves to America, because they had always been the ones who dealed with slavery and human trade, in muslim world the same as in christian world, before slavery became a specific status for Blacks in America. The Coran does not mention the story of the Noah curse, but Christian Bibles do (at least the western ones). Muslim historians of prophets do too, especially Al-Kisâ’î.

Knowing since centuries ago before the Middle Age the biblical jewish reasons of the white world absolute despise towards African conscience, Africans have chosen indeed to hide or disguise their spirituality, considering there is a mortal danger for them in a world where judaic values are those of the powerful; they feel endangered, not only physically, but also on the ground of spirit. In order to escape from spiritual abuse, they chose to transmit their knowledge only by personal initiation from one master to one beloved pupil, who will become a master at his time, as it was the rule since the ancient Egypt civilisation.

The other reason for secret transmission is the one we can read about in the story of Adam and Eve in the Eden garden: knowledge is dangerous by itself, a man must not try to emulate with God’s science.  The master-pupil relation and reciprocal duties protects the learned people from infatuation from any kind of science. While secret plays a great role too in jewish transmission as “Sod”, an ethnic sense of secret, Africans are glad to transmit their secrets to persons from any country, as far as they demostrate sincere humility and have not been educated as Jews.

I cannot tell more, because I have received no initiation, and probably, if I had, I would not tell more, I would just act in some other way. Nevertheless, I consider an urgent duty to help global Europe to recognize the spiritual roots of the African resistence to zionist mental intoxication. The power of these strong roots emerge suddenly in history, in special moments. It is not by chance that the first UNO Conference against racism was organized in Durban, South Africa, it was the will of the Africans; and indeed we must notice the witness and generosity of the Africans, when they accepted to support Palestinians instead of making black suffering the center of the Conference in 2001. Actually, the US terrorist massive attack of 9/11, just after the Durban conference, was an answer to this radical spiritual move, an attempt to stop the worldwide move to recover humanity, through the support of Palestine.

Antoher example of the African antinationalist sense of their religious duty: for 30 years, black Muslims in the USA have been considered fierce antisemites: it obviously means they follow the same generous logic, fighting for the preservation of the Holy land and its natural owners at the cost of being besmirched by all kind of diffamation.

One great admirer of Shamir is the African American poet Siam, who is also a Senegalese member of Mourid brotherhood and muslim believer. He seems to be, at present, the only poet who has been able to write down what so many shamireaders feel: that Shamir is in the position of Joan the Baptist, announcing the coming of Messiah that is Christ.

No racial sense of superiority explains how Global Africa is so daring against zionism, even when global Europe denies its bravery. Dieudonné’s case, founding the Antizionist Liberation Front in France and in Europe, is the visible one, and expresses a very general neo-African resistence[1]. The social move in the french Caribbean Gwadeloupe is another very spiritually inspired battlefield against zionist rules of capitalism, and is not at all racialist, it is widely supported. The increasing weight of this reality is just a matter of geometrical position: Africa is at the bottom, in the european-semitic, globally northern consideration, but on the other side, it is the bottom of the pyramid of human thought: an extremely wide, perfectly square basis. That is why it is the basis of the great efforts of elevation from any kind of humans looking upwards. While the TwinTowers of Wall Street,with tiny bases, collapsed easily -as the monuments of Greed and Vanity-, pyramids never collapse. They can be restored, and can keep growing, trying to reach the sky, not to violate it.

Such spiritual frame should help us to understand the significance of so many African achievements: recently, the African American Summit, organized by president Chavez, with Robert Mugabe (so well defended by Shamir), with president Bouteflika from Algeria, Quadafi from Lybia, and Jacob Zuna from South Africa, started creating a common southern currency, and a banking stystem. It is the extension of ALBA (“The Dawn”), the latin american project agains ZLEA, the USA open market that started with Canada and Mexico. As the shape of both continents suggest, there is a virtual marriage between them. Brazil has been developping its relations with Anglola and South Africa many years ago, the same as Cuba.

Naturally, the radical opposition to zionist theological paradigm gives its dynamics to black music, and explains why gobal Europe feels such a great need of black fluid in order to revive its own folklore and grassroot movements. For example, in France, black catholics and African clergy are the ones who are evangelizing, while catholicism seemed to be in decay until recently, alive only in the bourgeoisie, with much tolerance to zionism and acceptance of the jewish lecture of the Bible. Alain Finkelkraut was happy, some years ago, to declare “post-christian” our french society; if we decide to listen to black christians, he will not enjoy anymore[2].

 Now, in return, Africa demands to be recognized in its specific requirements: not only extraordinary musicians or dancers deserve our admiration: as a whole, the darkest humanity need and deserve more than indifference, despise or fear: they have the tools for expressing spirit, they are the pole of heart, against the neo-judaic paradigm that rules in the West, and we must accept with humility their initiatic teaching, from one person to another individual secret sense of truth: if we Shamireaders accept it, it will save Europe from definitive decay and absorption by zionist interests, and realize unity above the religious rivality between christianity and islam, because it makes a special level of modesty and humanity happen widely.

Paris, december 4^th, 2009.