Impacted people in the Democratic Republic of Congo / credit: Akilimali Saleh Chomachoma
Editor’s Note: This report was originally published via email by Friends of the Congo.
BUSHUSHU, South Kivu Province, Democratic Republic of Congo—On Thursday, May 4, under the effect of heavy rain, the Nyamukubi and Chishova rivers burst their banks, causing major mudslides and landslides. In the affected areas, the damage is enormous: Entire villages have been devastated by the waters and the assessments are still provisional.
#URGENT: Quand l'inondation de Kalehe est en cours. Plusieurs sources locales à Bisunzu, près de Rubaya indiquent qu'un éboulement de terre a touché cette région ce lundi 08 mai. Le bilan n'est pas encore connu mais c'est près d'une dizaine de creuseurs artisanaux. #RDCpic.twitter.com/tmhdZXQ6bc
— Akilimali Saleh Chomachoma (@akilimalisaleh) May 8, 2023
On Saturday, the territory’s administrator put the number of bodies found at 203. On Sunday, he mentioned at least 394, 120 of whom were found floating on the lake at the level of Idjwi island, the others having been found in Nyamukubi and in the neighbouring village of Bushushu. More than 200 bodies were buried on Saturday, May 6, in Bushushu and Nyamukubi.
At least 400 people are reported dead, according to a local official, and many are missing. The civil society of Kalehe says that nearly 4,500 people are still missing, as the chances of finding survivors are diminishing.
“The situation is bitter! We came to bury our brothers while the state should anticipate things by creating a special commission for the prevention of natural disasters. Whether in Uvira, Kamituga or here in Kalehe, these events are repeated, so a commission is needed,” says Benjamin Kasindi, head of the political party Alliance des Nationalistes pour un Congo Émergent in South Kivu, who traveled to bring aid to the victims.
Teams are still digging for bodies with their hands and some shovels. They wrap the bodies in blankets or sheets before burying them in mass graves. On the shore of the lake float pieces of wood, metal sheets, furniture and other materials carried by the raging rivers. Young people are trying to salvage what they can from the sunken houses: Metal sheets, metal structures, boards, etc. The Red Cross and the government are continuing to register the families who have lost their loved ones, as well as other victims.
Initial assistance in the form of medicines, tarpaulins and food from the provincial government of South Kivu arrived on the spot on the same Saturday. This aid is still insufficient in view of the number of victims, according to the administrator of Kalehe territory, Archimède Karebwa. He continues to call on the central government and other humanitarians to intervene because the situation is so deplorable.
Akilimali Saleh Chomachoma is an independent journalist in eastern Democratic Republic of Congo. Follow him on Twitter for updates and reports.
Journalist and activist Elias Amare, U.S./Africa Bridge Building Project Director Imani Countess, American Ethiopian Public Affairs Committee (AEPAC) organizer Elias Hiruy, and medical doctor and #NoMore Movement co-founder Simon Tesfamariam discussed economic development as a human right at the first-ever African Peoples’ Forum. The event was held December 11 at the Eritrean Civic & Cultural Center in Washington, D.C. Journalist Hermela Aregawi and activist Yolian Ogbu moderated.
TF editor Julie Varughese reported on this event being held to counter the Biden administration’s U.S.-Africa Leaders Summit.
From Here to Equality by William A. Darity, Jr., and A. Kristen Mullen (University of North Carolina Press, 2020)
This year represents a pivotal moment in U.S. history and presents a unique opportunity to explore the primary cause behind its great wealth. In August 1619, about 20 enslaved Africans aboard an English ship called “White Lion” arrived from present-day Angola on the shores of what is now Hampton, Virginia. Over the next three centuries, multitudes of enslaved Africans would go on to endure some of the most oppressive, degrading and inhumane treatment in world history under the rule of U.S. law, while helping build the economic foundation that would allow the United States to become one of the wealthiest countries.
On July 4, 1776, the U.S. Declaration of Independence was signed into law, thus declaring the original 13 colonies free from British rule and paving the way for the formation of the United States of America. July 4, 2022, marked the 246th anniversary of this document. What cannot be overlooked is the amount of time that has passed between July 1776 and now: 246 years and three months. In the meantime, slavery in United States officially began in August 1619 and was legally abolished on December 18, 1865, due to the 13th Amendment. From August 1619 to December 18, 1865, is a timespan of 246 years and four months. That means that the institution of slavery in the United States is one month older than the country’s history as a state free from British rule.
The nearly equidistant relationship between the duration of slavery and the history of the United States as a “free nation” is relevant for several reasons. History is essentially the study of events that have taken place over a given time-period. Some people seek to minimize U.S. slavery’s economic and social impact by pushing it into the distant past. When Joe Biden was running for the U.S. presidency in 2020, his remarks from the 1970s about reparations resurfaced: “I’ll be damned if I feel responsible to pay for what happened 300 years ago.” At the time, the United States was barely 100 years removed from slavery. The issue with his declaration is it not only lacks a factual foundation. It also goes against the wartime order of “40 acres and a mule” that Union General William Tecumseh Sherman made in 1865 during the Civil War. Following his presidential victory in 1865, Andrew Johnson issued a proclamation that reversed Sherman’s attempt to redistribute land to former slaves. Nearly all the land redistributed during the war was restored to its pre-war white owners.
What makes From Here to Equality (2020) poignant is its ability to effectively quantify the economic and social impact of slavery, while elucidating a simple and just solution: Reparations. The book begins with Darity and Mullen highlighting initial attempts for reparations by Black activists like Frederick Douglass, Callie D. Guy House and others following the aftermath of slavery. In 1898, House joined forces with Isaiah Dickerson to charter the National Ex-Slave Mutual Relief, Bounty, and Pension Association (MRBP) in Nashville, Tennessee. According to Darity and Mullen (pg. 24), the MRBP’s mission was four-fold:
“identify ex-slaves and add their names to the petition for a pension;
lobby Congress to provide pensions for the nation’s estimated 1.9 million ex-slaves—21 percent of all African-Americans by 1899;
start local chapters and provide members with financial assistance when they became incapacitated by illness; and
provide a burial assistance payment when the member died.”
However, many people within the U.S. government felt threatened by the organization’s push for reparations.
As a result, House was convicted and jailed for almost a year due to claims that (pg. 25) “they (MRBP) had obtained money from the formerly enslaved by fraudulent circulars proclaiming that pensions and reparations were forthcoming.” The practice of U.S. government officials interfering with organizations that seek the liberation of Black people would continue well into the 1900s. Black leaders like Marcus Garvey, Elijah Muhammad, the Rev. Dr. Martin Luther King, Jr., and others would all experience U.S. government repression. In 1999, the U.S. government was found guilty of conspiring to assassinate Dr. King.
From Here to Equality effectively articulates the relationship between slavery and the extreme wealth gap that exists between Black people and white people. (pg. 26)
“It is important to acknowledge that whites control political and economic power in this country. No shift in the power relationship will be possible unless the society as a whole takes action to transform the structural conditions to make racial equality a real possibility. Given the existing distribution of financial and real resources, blacks cannot close the racial wealth gap by independent and autonomous action.”
According to the 2016 Survey of Consumer Finances, “median black household net worth ($17,600) is only one-tenth of white net worth ($171,000).” The main reason is because after slavery ended, no lasting reparations were given to Black people in the form of land or wealth. Therefore, the myth that Black people can close the wealth gap through “hard work and determination” is completely illogical.
From Here to Equality is unlike any other book written about slavery, its impact on the global economy, and what’s owed to the descendants of slaves. The present moment represents a unique opportunity for the U.S. government to earnestly reckon with one of the greatest sins of its past and implement a reparations program that can help repair the conditions of Black people in the United States. Darity and Mullen close out their work by introducing (pg. 487) “several compelling calculations for monetary restitution.”
One of the more conservative estimates shows that each eligible Black descendant of U.S. slavery is owed $267,000. While H.R. 40, the 2021 congressional bill that establishes the Commission to Study and Develop Reparations Proposals for African Americans is a step in the right direction, significant pressure should be applied to not only Congress but all politicians to ensure that reparations are paid out to the Black descendants of U.S. slavery.
Timothy Harun is a writer and actor based in Los Angeles. He holds a B.A. in journalism from Hampton University.
In the spring of 1860, wealthy businessman Timothy Meaher made a bet that he could illegally kidnap and ship Africans from Africa to Mobile, Alabama, without being detected by federal officials. Fifty-two years earlier, the U.S. Congress passed the Act Prohibiting Importation of Slaves, which ended the United States’ legal involvement in the international slave trade.
While transporting Africans to the United States for slavery was now prohibited, U.S. slave traders turned to the existing slave breeding industry, which grew after the ban on importing Africans.
But the story of the bet Meaher made, as well as the ship, “Clotilda,” he financed, and the descendants of the Africans brought to Mobile, Alabama, are the focus of a recently released Netflix documentary, “Descendant.”
Veda Tunstall in “Descendant” / credit: Participant Media / Netflix
Oral History
Kamau Sidiki, master diver and contributor to the Slave Wrecks Project, notes in the opening scenes of the documentary, “There were over 12,000 ships making over 40,000 voyages over 250 years of slave trade. To date, there are only five [slave] ships in maritime history in the database. Why is that?” It should be noted that Sidiki was crucial to finding and verifying the authenticity of the Brazilian slave ship, Sâo José Paquete de Africa.
Author Zora Neale Hurston’s Barracoon: The Story of the Last “Black Cargo” looms large in the documentary, as the focus of her novel was one of the captives aboard the “Clotilda,” Cudjo Lewis, born Oluale Kossola in what is now the West African country of Benin. Lewis was the last living survivor of the “Clotilda” at the time Hurston wrote his account in 1931 (the book was only recently published in 2018).
A painting of the “Clotilda” / credit: Participant Media / Netflix
It is through the words of Lewis, and the oral history of the enslaved ancestors passed down through the generations that they have kept alive the story of the lost slave ship. Oddly, it is through this oral history that the bet, the crime, and the attempt to cover it up are also conveyed and should lead viewers to wonder how much of your family’s oral history is just exaggerated family lore, or hidden history only revealed when the grandkids go to visit Grandma and Grandpa and ask them, “What happened back then?”
Videotapes from 25 years ago of the griots of Africatown, a community of the descendants three miles north of downtown Mobile, Alabama, recount not only the lore that is fact, but the terror campaign waged against them to silence them throughout generations about the crime of which their very existence is evidence. Griots are traveling poets, musicians and storytellers who maintain a tradition of oral history in parts of West Africa.
Credit: Participant Media / Netflix
‘One of the Africans’
The Black families of the now long-gone Africatown are the offspring of the last Africans brought to the United States. They identify themselves as “one of the Africans” with pride. They do this while recounting their connection to the formerly missing ship, the “Clotilda,” with righteous indignation at the forces that tried to silence the story and with hope that the physical connection to their ancestry would be found. It was impossible not to see the pride in these people.
The descendants of the “Clotilda” are connected to that ship and the continent it brought them from, just as they are connected to the land their ancestors are buried on, the land that they were admonished by those ancestors to never give up in this cruel new world to which they were brought.
The imprint of the family that carried out the crime marks Alabama today. Street signs and parks are named after the slave-owning Maeher family. The ancestral land of the first African stolen from their homeland, who had to buy land from their former slave owner to establish Africatown, is today surrounded on all sides by Maeher family-owned heavy industry that pollutes the air, water, and soil. The pollution has caused significant health problems for residents of Africatown.
Joe Womack in “Descendant” / credit: Participant Media / Netflix
The Larger System
In a way, “Descendant” is also a chronicle of how capitalism undergirded and evolved the slave trade. Just as capitalism kept Africans enslaved at the bottom for centuries during slavery to help develop the United States as a global economic powerhouse, it kept freedmen at the bottom for 100 more years under racist Jim Crow laws. And, today, the Black working class and poor are at the bottom.
There is no delineation between the past and the present in “Descendant,” and that is an accurate reflection of the relation of slavery and its atrocities to the present condition of the descendants of the “Clotilda,” and the rest of the descendants of Africans brought to this country to be enslaved. And the descendants reflect that throughline of history not only in keeping the history of the “Clotilda” alive, but also through their continued embrace of African culture. African dance is part of celebrations, spiritual rituals honor their ancestors, and their everyday wardrobe includes African dress and jewelry. They are African, and they are proud to be.
But “Descendant” also holds an important lesson to be aware of: When the powerful, who have suppressed the truth for centuries and have profited off of their continued oppression of others, can no longer avoid facing the truth once exposed, do not expect them to take any responsibility for their actions or offer fair compensation for the damage they have done. They will only offer empty platitudes and meaningless window dressing to the affected. Whatever tangible efforts materialize from any agreement between the aggrieved and their oppressors will always ultimately—in this capitalist system that they built their wealth of oppression upon—benefit those who have always held the power.
Jacqueline Luqman is a radical activist based in Washington, D.C.; as well as co-founder ofLuqman Nation, an independent Black media outlet that can be found on YouTube (here andhere) and onFacebook; co-host of Radio Sputnik’s“By Any Means Necessary;”and a Toward Freedom board member.
