After Losing Babies to Traffickers, Refugees in Cameroon Are Fighting Back

Editor’s Note: This article was originally published in Borkena.

Since December of 2018, the Republic of Sudan has undergone general strikes, mass demonstrations, the forced removal of longtime former President Omar Hassan al-Bashir and the failed formations of several interim administrations.

Hundreds of people have lost their lives due to the repression carried out by the military and its supporters against protests which have been led by the Forces for Freedom and Change (FFC) and its Popular Resistance Committees (PRC).

The FFC was spearheaded by the Sudanese Professional Association (SPA) as well as other organizations. Since December 2018, the alliance which came about as a direct result of the overall economic and political crisis in Sudan, has undergone several realignments involving the military leadership and within its own ranks.

After an extended sit-in outside the Ministry of Defense during the early months of 2019, the top military leadership staged a coup against then President al-Bashir vowing to create the conditions for the realization of a democratic dispensation inside the country which had experienced the rule of the National Congress Party (NCP), an entity formed by the military-turned civilian officials of the government that had remained in power since 1989.

However, despite the promise of reforms, the Transitional Military Council (TMC) led by the Rapid Support Forces (RSF) attacked thousands of pro-democracy activists in Khartoum on June 3, 2019. It was estimated that at least 100 people died that day as 10,000 well-armed troops used live ammunition, teargas and concussion grenades to clear the demonstrators from in front of the military headquarters and the entire streets of the capital of Khartoum.

After the June 3, 2019 massacre in Khartoum, regional states coordinated by the African Union (AU) feverishly negotiated a truce between the FFC and the TMC. By August 2019, a Sovereign Council was created which outlined a 39-month transitional period where the military would serve as chair of the arrangements for the bulk of this time period which ostensibly would result in multi-party elections.

Nonetheless, the Sovereign Council consisting of FFC members and military leaders was dissolved on October 25, 2021. Interim Prime Minister Abdalla Hamdok was placed under house arrest while yet another crackdown on the mass organizations proceeded. Hamdok was briefly brought back into the government after being released from detention. Soon enough, however, Hamdok resigned from the second interim administration accepting his failure to stabilize the political and security situation in Sudan.

Communist Party Announces New Anti-Military Coalition

Just recently in late July, the Sudanese Communist Party (SCP), which had resigned from the FFC on November 7, 2020, citing what it perceived to be the indecisiveness of the alliance as it relates to the continued role of the military within society and government, announced the establishment of another alliance. The SCP has categorically rejected any governance role for the Sudanese Armed Forces within a future democratic administration.

Calling itself the Forces for Radical Change (FRC), the SCP-led alliance consists of various mass organizations and trade unions. The FRC is demanding the immediate establishment of a civilian government which would force the military back to its barracks.

A report published by the Middle East Monitor on July 25, stated that: “According to Sudanese media, the new alliance hopes to bring down the coup authorities to implement radical revolutionary change. SCP Political Secretary Mohamed Mokhtar Al-Khatib said that the FRC rejects ‘the military institution’s interference in politics and rejects any partnership with it.’ The alliance statement stressed the need to take decisions related to all ‘deferred issues’ and resolve them during the transitional period. Al-Khatib added that the FFC will not be part of the new alliance because it adopted a social-political approach ‘that caused the destruction of national resources.’ He claimed that the FFC still believes in an agreement with the military component and ruled out the participation of the Sudanese Revolutionary Front because it is cooperating with the military. The SCP leader did not speak about the National Consensus coalition which is seen as part of the coup.”

This new FRC grouping has called for an end to the economic underdevelopment of Sudan, a citizens-based civilian administration along with the acquisition of genuine independence which would discontinue any reliance on foreign imperialist interests. These events represent a further fracturing of those claiming to represent the democratic movement of the people which erupted during December 2018. At present there is the FFC Executive Office, the National Consensus Forces which appears to want a continued role for the military in the administrative structures of the country and the SCP-led Forces for Radical Change (FRC).

Mass Demonstrations for Democracy are Continuing in Sudan

Two large-scale protests were reported during June and July centered around the capital of Khartoum and its twin city of Omdurman. On June 30, four protesters were reportedly killed by the security forces during demonstrations calling for the reversal of the October 25 coup.

Later, on July 17, another demonstration was met with repression by the military and other security forces. Thousands participated in the protest actions prompting the security forces to utilize teargas and other crowd control weapons designed to disperse the crowds. Activists waved Sudanese flags and barricaded major thoroughfares in various locations in the Khartoum and Omdurman areas. Bridges leading to the cities were cordoned off by the military to prevent others from joining the demonstrations.

After the rejection of the October 25 coup, many of the FFC leaders who held positions in the Sovereign Council have expressed their reluctance to reenter another alliance with the military leadership of General al-Burhan. At the same time, the military regime has maintained its agreements with several armed opposition groupings known as the Sudan Revolutionary Front (SRF), an amalgam of rebel organizations based in Darfur, Blue Nile and South Kordofan states. The SRF has sided with the Sudanese military leadership since al-Burhan has pledged to address their grievances during the putative transitional process.

The SRF played a political role in encouraging the October 25 coup by staging a sit-in Khartoum demanding the dissolution of the Sovereign Council. After the coup, the SRF expressed its support for the latest putsch.

Meanwhile, another alliance of 10 Islamist groupings have put forward a proposal for the establishment of a new regime. This alliance dubbed The Broad Islamic Current consists of members of the banned former ruling National Congress Party (NCP), now known as the Islamic Movement and the State of Law and Development Party of Mohamed Ali al-Jazouli, who is a supporter of the Islamic State (IS) recently released from prison. At the founding of the Broad Islamic Current, supporters chanted slogans against the left organizations and coalitions in Sudan while expressing support for the October 25 coup and the military leadership.

Interestingly enough, the Broad Islamic Current does not include the Popular Congress Party (PCP) in its alliance. The PCP is one of the largest Islamist parties in Sudan founded by Hassan al-Turabi. The PCP grew out of a split between al-Turabi and former NCP leader and President al-Bashir in 1999. The Broad Islamic Current is seeking to take advantage of the political climate which emerged in the aftermath of the October 25 coup.

General al-Burhan delivered an address on July 4 calling once again for dialogue among all political groupings inside the country. He also commented on the role of the military in Sudan even after the holding of democratic elections. The military leader proposed what he called a “Supreme Council of the Armed Forces” which would have an undefined role in the economic and political structures within the country.

The FFC along with the FRC are saying publicly that they are not interested in further talks with the military regime. Noting that all other previous agreements between the FFC and the TMC have been broken by the military and its allies within the now reconfigured Sovereign Council, which is staffed by former rebel leaders, supporters of the rule by the armed forces and Islamist groupings which were formally associated with the government of ousted President al-Bashir.

Political analyst Osman Mirghani wrote during early July in the Sudan Tribune noting: “Simply rejecting al-Burhan speech will be a continuation of the reactive approach that has enabled the military component to always be one step ahead of the civilian forces. If these forces overcome their differences and set a clear charter, they could turn the tables by agreeing on a civilian government that would close the way for any other attempts to obstruct the transitional period and be the starting point for full civil rule after the failure of the partnership formula.”

Obviously, greater unity among the democratic forces would be a tremendous step forward in the process of genuinely transforming Sudan into a people’s state. Nonetheless, without the purging and dismantling of the military apparatus, which is supported tacitly by the United States, the State of Israel and the Gulf monarchies, any transitional process to a just and humane society will remain elusive.

Abayomi Azikiwe is the editor of Pan-African News Wire, an international electronic press service designed to foster intelligent discussion on the affairs of African people throughout the continent and the world.

This article was produced by Peoples Dispatch / Globetrotter News Service.

The Workers’ Party of Tunisia and several human rights groups have strongly objected to a deal proposed by European countries on the movement of migrants. They have called it a violation of sovereignty and the human rights of refugees.

On June 11, top European Union (EU) officials visited Tunisia and issued a joint statement after meeting President Kais Saied, saying that both parties have agreed to work jointly to end “irregular migration.”

Critics of the deal claim that the EU is using Tunisia’s precarious economic condition to force it to control the movement of migrants across the Mediterranean Sea in exchange for financial support, just like they did with Turkey and Libya.

The Workers’ Party claimed in a statement on June 15 that any such deal will make Tunisia a “policeman” patrolling its borders so that people trying to escape their deteriorating economic conditions can be stopped from going to Europe and punished.

Reports indicate that the EU is pushing Tunisia to establish a harsh border policy in exchange for its support for the country’s stalled bid to obtain a $1.9 billion loan from the International Monetary Fund.

Tunisia’s loan has been stalled for months due to Saied’s reluctance to implement the reforms demanded by the IMF. Saied is reportedly worried that his government—already facing large-scale popular resistance since his political coup in July 2021—will face another popular upsurge if the IMF’s demands to cut subsidies for essential commodities such as flour and fuel, cuts to social services, and privatization are implemented.

Editor’s Note: The following is the writer’s analysis.

​​“The master’s room was wide open. The master’s room was brilliantly lit, and the master was there, very calm… and our people stopped dead… it was the master… I went in. “It’s you,” he said, very calm. It was I, even I, and I told him so, the good slave, the faithful slave, the slave of slaves, and suddenly his eyes were like two cockroaches, frightened in the rainy season… I struck, and the blood spurted; that is the only baptism that I remember today.” —Aimé Césaire

Today marks the 60th anniversary of the passing of one of the greatest thinkers to have emerged from the ranks of the oppressed, Frantz Fanon (1925-1961).

Fanon’s contributions are timeless. As long as white supremacy and neocolonialism remain in the driver’s seat of human relations, Fanon’s thought will continue to arm the colonized in the Battle of Ideas.

The Radicalization of Fanon

Born and raised in what is still France’s Caribbean island colony of Martinique, Fanon was exposed to and shaped by the everyday class and race relations that characterized the island in the early 20th century. Forced to join a segregated column of Black troops, he fought in World War II. Upon continuing his studies in post-war France, he came face to face with the racism that dominates the European world. In his first book, Black Skin, White Masks (1952), Fanon reflects ​​on coming of age in a world, where, “For the black man there is only one destiny. And it is white.” At the time of publication, Fanon had just turned 27.

In 1953, the Martiniquais psychiatrist was assigned to Algeria, where he treated patients who were severely traumatized by the violence French colonialism had spun into motion. He met Dr. Pierre Chaulet, a French doctor who secretly treated members of the guerrilla resistance, Front de Libération Nationale (FLN), who had survived torture and captivity. “Viscerally close to his patients whom he regarded as primarily victims of the system he was fighting,” Fanon immediately became a cadre of the Algerian Revolution.¹

By 1956, Fanon’s consciousness no longer allowed him to oversee operations at Blida Hospital in Algeria. In an influential resignation letter that moved many on the left, he wrote:

“There comes a time when silence becomes dishonesty. The ruling intentions of personal existence are not in accord with the permanent assaults on the most commonplace values. For many months my conscience has been the seat of unpardonable debates. And the conclusion is the determination not to despair of man, in other words, of myself. The decision I have reached is that I cannot continue to bear a responsibility at no matter what cost, on the false pretext that there is nothing else to be done.”

The Wretched of the Earth

Fanon produced a prodigious amount of intellectual work. Toward the African Revolution is a compilation of his writings on forging African and Third World unity with the Algerian Revolution at the vanguard of this process.² A Dying Colonialism explores how the Algerian people threw off their internalized inferiority complex by turning away from the colonizer’s cultural practices and embracing their own traditions.³

He dedicated his last days to dictating the final ideas of his most moving work to his wife, Josie. Six decades after it first hit the streets of Paris, The Wretched of the Earth: The Handbook for the Black Revolution That Is Changing the Shape of the World is as accurate and explosive as ever. The title comes from the line “Arise, ye wretched of the earth” from “The Internationale,” the Second Communist International’s official anthem, and from Haitian communist intellectual Jacques Romain’s poem, “Sales négres:”

too late it will be too late

on the cotton plantations of Louisiana

in the sugar cane fields of the Antilles

to halt the harvest of vengeance

of the negroes

the niggers

the filthy negroes

it will be too late I tell you

for even the tom-toms will have learned the language

of the Internationale

for we will have chosen our day

day of the filthy negroes

filthy Indians

filthy Hindus

filthy Indo-Chinese

filthy Arabs

filthy Malays

filthy Jews

filthy proletarians.

And here we are arisen

All the wretched of the earth

all the upholders of justice

marching to attack your barracks

your banks

like a forest of funeral torches

to be done

once

and

for

all

with this world

of negroes

niggers

filthy negroes.⁴

How many revolutionaries the world over became enraptured in his eloquent portrayal of the “Manichaean” differences between the neighborhoods of the rich white colonizer in Algiers and the casbah (ghettoes) of the colonized?

Here within this classic, that all revolutionaries have a duty to study, reside some of the most poignant prose on how the oppressed internalize violence and project it onto themselves:

“Where individuals are concerned, a positive negation of common sense is evident. While the settler or the policeman has the right the livelong day to strike the native, to insult him and to make him crawl to them, you will see the native reaching for his knife at the slightest hostile or aggressive glance cast on him by another native, for the last resort of the native is to defend his personality vis-a-vis his brother.” 

Based on his treatment of patients in the Blida Hospital, which today bears his name, Fanon’s final chapter, “Colonial War and Mental Disorders,” examines the “ineffaceable wounds that the colonialist onslaught has inflicted on our people.”⁵

The fundamental pillar of the book, however, was ​​Fanon’s conviction that the colonized could only shed their fear and shame through a baptism of revolutionary violence. Fanon’s former high school teacher and mentor, Aimé Césaire, had a profound influence on him. Césaire’s words cited at the beginning of this article from his epic poem on slave liberation, “And the Dogs were Silent,” set the tone for the Fanonian worldview. Despite a chorus of liberal complaints from the West that Fanon was “too violent,” Fanon concluded:

“As you and your fellow men are cut down like dogs, there is no other solution but to use every means available to reestablish your weight as a human being.”

‘You Can Kill a Revolutionary, But You Can Never Kill the Revolution’

Though Fanon died of leukemia when he was only 36, revolutionaries the world over have picked up his fallen weapons, his ideas, and applied them to their own particular national liberation struggles. Fanon’s observations and thesis continue to mold the thinking of awakening generations in life-and-death struggles from Johannesburg to Gaza to Harlem.

As political prisoner Mumia Abu-Jamal writes, the Black Panthers were Fanonists. His audio essay and tribute to Fanon discuss what the psychiatrist’s anti-colonial perspicacity meant to a 15-year-old Mumia, who has spent 40 years in prison. In Seize the Time, Bobby Seale talks about the influence of Fanon on the young Panthers and how Huey P. Newton read the book seven times.⁶

Malcolm X, Ernesto “Che” Guevara and Nelson Mandela all traveled to independent Algeria, which emerged as an epicenter of Pan-Africanism and internationalism. Paulo Freire stated that he had to rewrite Pedagogy of the Oppressed after reading The Wretched of the Earth. Hamza Hamouchene, president of the London-based Algerian Solidarity Campaign, discusses in CounterPunch what he deems Fanon’s unique contributions to understanding nationalism, the national bourgeoisie, political education and universalism, among other themes. 

It is important to highlight that Fanon was more than just a doctor and writer.

At his graveside, Vice-president of the Provisional Government of the Algerian Republic (GPRA) Krim Belkacem emphasized Fanon’s diverse roles in the FLN’s total war. Beginning in 1954, Fanon worked as a writer, editor and propagandist for FLN periodicals Résistance algérienne and El Moudjahid. He also was a researcher; lecturer; a FLN representative in Ghana, Ethiopia, Mali, Guinea and Congo; as well as a clandestine militant.

Looking at the work of Karl Marx, Steve Biko, Cedric Robinson, Sylvia Wynter and other examples of revolutionaries/intellectuals, the Tricontinental: Institute for Social Research wrote a tribute to Fanon because of how he embodied the praxis of a radical or organic intellectual: “The world will only be shaped by the most valuable insights of philosophical striving when philosophy itself becomes worldly via participation in struggle.”

Fanon survived an assassination attempt, exile in Tunis and was staring down a crippling disease that he refused to talk about but that ultimately claimed his life. Aware he was dying, he pledged, “I will not cease my activities while Algeria still continues the struggle and I will go on with my task until my dying day.”⁷

Today, it is more necessary than ever to study Fanon to understand the psychological, emotional and spiritual damage wrought by neo-colonialism on the peoples of Africa, the Americas, Asia and what the Black Panthers referred to as the United States’ internal colonies. Fanon’s conclusion in The Wretched of the Earth on African and human liberation begs the same questions six decades later:

“Let us waste no time in sterile litanies and nauseating mimicry. Leave this Europe [U.S.A.] where they are never done talking of Man, yet murder men everywhere they find them, at the corner of everyone of their own streets, in all the corners of the globe.” 

Danny Shaw is a professor of Caribbean and Latin American Studies at the City University of New York. He frequently travels within the Americas region. A Senior Research Fellow at the Center on Hemispheric Affairs, Danny is fluent in Haitian Kreyol, Spanish, Portuguese and Cape Verdean Kriolu.

Notes
¹ Fanon, Frantz. Toward the African Revolution. New York: Grove Press. 1964. 
² Fanon, Frantz. Toward the African Revolution. New York: Grove Press. 1964. 
³ Fanon, Frantz. A Dying Colonialism. New York: Grove Press. 1965. 
⁴ Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012. 
⁵ Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012. 
⁶ Seale, Bobby. Seize the Time: The Story of The Black Panther Party and Huey P. Newton. Random House: 1970.
⁷ Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012.