Russell Brand's 'Revolution': a review

For some reasons, I wanted to read the book ‘Revolution’ (2014) by Russell Brand, recently. Of course because I knew the author, mainly from his online videos and “podcasts” I saw around the period 2020, when the world got in the “corona craze”. I recall him being one of the few dissonant voices, in this seemingly massively shared fanaticism about a supposedly dangerous virus, criticizing the veracity of the corona “hype”. Justly, in my informed opinion.

Brand stood in that sense out positively as alternative thinker, and - along with others I encountered a bit before - helped to break down the foolish corona narrative, and wider elite policies it was part of. Awakening more people.

PODCASTS ONLINE

So I watched some of his “podcasts”, maybe seeking some “confirmation”. Following confirmation, comes – hopefully – edification and education, but for that next psychological stage, there were many critical thinkers in the alternative media, I could reliably count on. Not only to further analyze what the hell was behind that imposed global corona hype – that was insightful, but got boring and repetitive later. Still some remained critical and came with new insightful information about how later, current global elite policies (warfare, energy, climate), are part of the same Agenda 2030.

Me myself, I am not really a “political animal”, so also that I took in small doses, but still try to keep myself informed about the alternative movement’s critique of elite policies, and different perspectives.

CONFIRMATION

Brand thus played a role in my earlier “confirmation” step, but only because I lacked time to continue watching his podcasts. He was – moreover – often a bit too “busy” and “frantic” to my temperament. Still, I pleasantly remember I agreed with some things he said, often with some humour.

While I was following other things and people – including selecting others of the many, many podcasters – I later found out Brand underwent a change, others in the alternative movement deplored. It seemed even condemned as if it were a “betrayal” by David Icke: Brand became a born-again Christian, returned to mainstream Christianity. With all its conservative, “powers that be” connotations, that was ill-understood, and seen even as hypocritical. Criticizing the powers that be, while joining them.. something like that.

I am not sure whether it is just some spiritual relief he personally sought, but separate from his continuing social criticism, or if it is indeed “betrayal” of some sort.

Be that as it may, Russell Brand as a person I found intriguing enough, also because I remembered he talked at least around 2020 vividly and with some wit. Enough to read his book about “Revolution”.

REVOLUTION

The theme intrigues too, but “revolution” is not by definition a positive term – maybe only for the Cuban Communist regime, and some other such regimes in the world – but it just means “radical change”, even a “total turn-around or restart”, of a situation, radical, not gradually as in an “evolution”.

Knowing Brand a bit, though, I imagined his ideas about a “revolution” could be something even for me desirable, toward democratization and freedom “of the people”.

Indeed it was. His anti-elite criticism became clear from the start in the book, but not just the vague “state”, or abstract politics or governments, but concrete manifestations in our daily lives, notably consumerism.

Brand relates about his past life, including addiction, and fortune and fame: apparently he was a well-known actor in the US, while British: I missed that, I must admit. When I saw his first podcasts around 2020, I did not even know what he actually did in the UK or elsewhere (stand up comic?). I just noticed he said some sensible things –read: I agreed with.

His rich, “jet set life” as well as his escapist addictions (alcohol a.o.) taught him lessons about what really gives satisfaction, aided in this – he tells – by Yoga, meditation, and related thinking. Fair enough. Everyone has his own way. I found it in nature and African “dance religions”, and eventually Rastafari.

Brand looked spiritually a bit more to India, I more to Africa and the Caribbean, but that’s okay.

I largely agreed with him in this book, just like I did with his earlier “Left-wing” podcasts: against big business, their political allies (“big politics”), greedy capitalists, consumerism, and those participating in it.

ELITES

Such elites – he states – control the masses of the population “the people” with confusion and binding them to their economy without input (modern capitalist slavery).

Again, the “confirmation” modus entered me, because I knew all this already before. Even before 2020, I knew more or less what he described, partly because I studied a lot of human (political) history, including e.g. colonial history. So not “mind-blowingly” new to me – the notion that a wealthy and powerful elite wants to remain like that, therefore keeps down and binds the masses.. I knew that already. I still found pleasantly “confirming” that someone agrees with me, putting some rest in my mind. More like relaxing and sitting down when tired, than an inspired thrill of excitement. Still pleasant, though, and interesting to read about from someone who is from another country (UK), and had another life than me.

PERSONALITY

Does Brand’s personality and character traits also differ from mine, despite sharing some social views? From what he writes, I think partly.

He seems more extrovert than me – loudly addressing strangers in unknown places, lacking shyness. He also seemed more “flexible” – or “easily affected” – than I think I am. Empty buckets go with every wind, while I was already as a child more steadfast, often quite skeptical and doubtful about what people – even adults - around me said or did.

For better or worse, since young, several people told me I have a “strong personality”, people who studied psychology, but also family members, ex-girlfriends, colleagues, concluded as much.. for better or worse. I take it as a complement – “a strong personality” - , though, even if I am not fully sure of its significance. I experienced it does not make you many friends, to put it one way. Empty buckets are after all more useful.. ha!

Even as a youth, I was at times skeptical about “fashions” and “trends”. Sure, some things seemed cool and fun to me for a while, but if someone followed a fashion I found nonsensical, I tended to let that know, losing even some potential friends in the process. I just liked to think for myself, and go my own way, I guess.

Brand seems more adaptive, and more of a “social animal”, which need not be bad or morally deplorable. Even in me, there is a “social animal” somewhere. In the case of Brand – though – he gave me the feeling that he was insecure, not knowing what he was doing, thrown off-balance by lust and greed – and insecurity – doing regrettable or “ugly” things. The insecurity he shows in his name-dropping, as well as in his image building of a cool guy somehow “above it all”. We all have an ego – me too -, so I get that too: keeping face.

However, the “failure” trope, such as in Woody Allen movies – the Jewish “schlemiel” story tradition – is at times a welcome change to such boastful “I got it all under control” attitude.. No you don’t, say e.g. those Woody Allen movies. We’re all searching losers, who can fail and make mistakes. That’s closer to the truth: we’re only human.

Again, caressing one’s own ego is maybe more deplorable, but also very human, and that makes him more accessible. If you lived some life like I did, you learn that people who uphold a rigid, “righteous” image, showing no weak sides, tend to be, well, “wicked” imposters. Often with a (blue collar, white collar, or street) criminal past. In high and low places..

So, I could appreciate the sincerity of Brand in this book (addiction problems, admitting his mistaken attractions). Not total sincerity, though. He escapes through his life philosophy about a more just society (“revolution”). This is after all the book’s theme. Also a way to escape his own psychological doubts, but that is in a way also endearingly human.

INSPIRING EXAMPLES

Interesting is how he refers to different philosophers, philosophies, books, persons, or (international) historical epochs, he stumbled upon, and found relevant. Most I knew already, but not everything, and he puts it – combines them - in another light, adding thus analytical value.

His spiritual ideas were at the time of this book more in the Yoga (kundalini) and Hindus spheres, but with references to “God” as well. He mixes this well in, I must say, with his general message to make his point: how can people regain control of their own lives, from the economic and political elite. An economic and political elite on top, keeping the majority of “common” people in today’s modern (somewhat moderate) wage and debt slavery.

Politics and elections are also a façade, serving the maintenance and strengthening of this wealthy elite, Brand also concluded, also to explain why he never votes in any elections.

COVID

Mind you, this 2014 book was written years before the “covid hype” since 2020, during which those same elites, showed another absurd, yet cruel, side. Politicians in most countries followed orders and the corona playbook of the elite, as if it were a military drilling. Vaccines/injections were promoted globally, along with harsh social measures and restrictions, including war-time (and or: "prison-like") measures like lockdowns and curfews. During an evening curfew in Amsterdam (starting at 21:00, later 22:00) I remembered staring at my front door from inside: if I walk through that door, I will be breaking the law, I realized. I felt weirdly imprisoned.

The president of Tanzania of the time, John Magufuli, “did not get the memo” – or was truly rebellious enough -, - and criticized/ignored corona policies in 2020 - so was gotten rid of. They say he died of “covid”.. Oh, irony: the same disease against which he found policies nonsensical. Of course, I do not believe that he died of that. Interests are too big. Before I get into legal trouble, I’ll leave it at that, just my opinion, haha. He died – anyway – in Late March 2021, and was conveniently replaced by a more pious (scarfed muslima) and especially more “compliant” president. Just coincidence.

SOLUTIONS

Brand in this book and I thus seem to have the same enemy. Some other ideas (due to my more Left-wing background) I also share with him, or partly. We also share anarchist views.

“It takes a revolution to make a solution”, Bob Marley sang, so what about the solution to this inequality problem of elite dominance, Brand has to offer?

Do they make sense? I think so. Direct, small-scale democracy, in self-organized communities, with no top-down rule. Self-rule, owning the production means, as in anarcho-socialist views. That’s more or less his proposal.

ANARCHISM

Indeed, Brand sees the anarchist experiments during the Spanish Civil War (1936-1939) – which general Franco unfortunately won – as good, working example. In parts of Spain, like Catalonia, there were also left-wing anarchists, among the socialists, or moderate democrats, and others (the Republicans) opposing Franco’s Right-wing, Fascist coup. For a period during the war in “republican” areas , everything was made communal and “popular”, even bars. No more bosses and owners. This loose and chaotic approach led to conflicts with more structured Communists in Catalonia itself, causing division within the “Left” and among Republicans. Sadly, it also meant a weaker, less united front against Franco’s troops, who were more militarily prepared and experienced.

The anarcho-socialist movement – and anarchism in general - was stronger in Spain than in Northern Europe. The reason for that – as historians point out – is that while places like England, Netherlands, Belgium, France, Germany, industrialized relatively early and stronger, Southern Europe remained longer in agrarian stages, with limited industry, thus less “factory-like” structures, as shaped Communism and Socialism (and trade unionism) in Northern Europe. A freer idea of popular freedom arose, so you will, beyond in-factory, worker-friendly favours.

Russell Brand, speaking from the UK, being the first industrialized nation of this world (financed by colonialism), realizes that in the UK a lot has to change to realize this.

COMPASSION AND HOPE

He shows compassion and optimism with some elite members – as ultimately human and unhappy with the skewed situation -, quoting Che Guevara, who said that many elite people of power will defend their interests only to a point, but will give up as society no longer rewards them. Thus making the revolution victorious for all in the end.

Good to dream, but is it realistic? A long way to go, to say the least. Giving up one’s generationally built wealth like that, seems not very realistic to me. Some will hold on to it stronger than one might think. Millions or billions (money and acres) one possesses in this world, ideally (in their mind) go to their children, their offspring. Not to “society” as Brand’s revolution foresees. It is almost an identity – used to one’s own family power – that is defended at all costs. Historically shaped elite positions, connected to pride, ego, survival (the reptilian brain reflex), superiority delusion.. probably all that, but either way stubborn.

This explains “controlling” corona and climate policies, other global control increases (secret services, NATO, WHO, EU), the military-industrial complex, the banking system, international, economic “oil”-related conflicts,..

INTERNET AGE

This expanded more - with some seeming "panic" - especially when information became more freely available, historically: the rise and spread of Internet, since roughly the 1990s. Too many common people came to know too much. Too much free knowledge.

This also shows in the recent increase in censorship even in Western so-called democracies, including calls to limit free access to Internet, cunningly disguised behind “ID” or “protection” arguments.

This increased however strongly after this 2014 book by Brand, so understandable he does not mention this, but he does see Internet as potentially democratizing for common people. It was already corrupted by commercial parties (thus: economic elites) and consumerism – wanting your money for their products – but in recent years political parties try the same, now wanting your obedience..

REVOLUTIONS GONE WRONG

A good point, Brand repeats throughout his book, is that well-meant popular revolutions can go wrong, as an elite often just replaces another one, as history showed in several instances. A “hegemon” shift, nothing more, not benefitting the masses of people. The Russian and Chinese Revolutions, and other “communist” revolutions soon degenerated into totalitarian, oppressive regimes, to several degrees, with new, hypocritical elites. Including Cuba, I am sad to say, from my own travel experience.. Even without US economic “bullying” this would often have occurred: ego, hidden interests, nepotism, etcetera. Again, the excluded masses, expected to work for an elite.

In the case of Cuba, someone like Carlos Moore (an Afro-Cuban refugee), even saw a racial/cultural component, as Fidel Castro (whom Moore once worked for as translator, before his disappointment with the Cuban Revolution) had - according to him - no affinity with Afro-Cuban culture, showing in limiting, repressive policies. The oppressive treatment of Tibet and Uygurs by Communist China are other cases in point.

Aware of this danger, Brand among other things takes what he calls the “Spanish revolution”: periods of localized, anarchist rule in parts of Spain, during the Spanish civil war (1936-39), as main example to follow.

Brand does not really believe in “nations”, favouring a world of truly democratic and local, self-ruled communities, with “bigger government” or “economics” only having temporal, “admin” functions, as he calls it – for specific purposes - , with no lasting social power.

CAVEATS

A nice theory, though there are some things I think one should be aware of, in this idyllic, naïve picture painted. Humans will be humans, often still with big ego’s, and many insecure men (and some women) would still like to dominate, only on a smaller scale. Personal ego’s, but also other inequalities (race, gender, background) might persist in such groups. Women’s emancipation and equality seems reached in some Western, liberal countries, but in many parts of the world, yet also in many male minds in the Western world, women are still “second-class citizens” to men.

Also: do all people really want to interact voluntarily, intensely with other ethnicities (not the one of your family/parents, let’s say), if given a choice? Studies of some Western cities – including Amsterdam where I reside – showed after all that about 80% of all people mainly interact socially within the own ethnic group (Dutch, Moroccans, etc.), subtly eschewing other ethnicities, expect when inevitable (e.g. professionally). Don’t be on forehand too optimistic about man’s “open mind”, is all I’m saying.

Self-ruled, democratic groups can thus lead to fragmented societies, with racial, religious, and ethnic preferences, creating islands of peoples, who want to stay apart from others. “Live and let live” measures – as Brand proposes – can limit that, but a very stimulating, varied world does not arise, isolated in a uniform group, including possibly even social control of wayward members, as prejudices and personal interests still might persist.

People who have participated in the Flower Power period “democratizations” of the 1960s and 1970s – some of whom I met – in hindsight found the debates and decision-making in “hippie or squatter communes” chaotic, ineffective, and skewed. Nepotism and a big mouth determined directions and decisions, rather than a balanced, democratic weighing of options. Many only in theory want democracy, and only for themselves. Still better than a top-down humiliation and wage slavery for unknown bosses and interests, but neither perfect. So we must remain careful.

To Russell Brand’s proposals I would therefore add some more spiritual and psychological dimensions to protect this democratization from corruption from within. Like I said, Brand seems more adaptive and more a “social animal” or “group thinker” than me, and I believe more in “healthy individualism” or better: a “healthy individual focus”, as we Rastas do not like “isms”. Respecting each individual as valuable – beyond race, sex, nationality, or other attributes – should be ingrained in society’s make-up. Even in “democratic sessions” in such self-ruled, self-chosen human communities, this should not be forgotten.

The “I and I consciousness” in the Rastafari movement – arguing that divinity is shared throughout all living things, but also in each human being. Jah (“God”) – or “the divine” is according to most Rastafari adherents also “within” each man or woman. Not in some, but in each person.

This is my conviction, differing perhaps from those (e.g. Christians and Muslims), separating mankind from divinity or nature. Having the divine within, you also maintain an agency to stand up for your rights and dignity, and be no one’s subordinate or slave, as we are all equal. This ensures true democracy, according to me: a healthy individual focus, which I personally draw from the Rastafari tradition, but makes sense more broadly, I opine, for all people.

OTHER BLIND SPOTS

Other “blind spots” in this particular book by Brand – perhaps he addresses it elsewhere – are global inequalities. Fine that big companies, and their billions, are shared with society for the people, but let’s start with hungry, and suffering people world wide, outside the well-off Western world, even in medical need, before addressing “first world” or “luxury” problems like another hospital in a Western city. Brand does not exclude this, but does mainly give Western examples of money reinvestment for the people. The emphasis on “local democratic communities” need not make one myopic to the rest of the world. Nothing wrong with thinking global (also educationally), as long as it is not just for selfish power goals, as the Western, economic and political “powers that be” always have practiced since colonialism, up to neoliberalist and neocolonial capitalism now. You can still think international, as many do already culturally (food, culture, etc.), only now with equality in mind.

There is also corruption, local power elites, and discrimination of women and minorities, to deal with in other parts of the world, disturbing equity ideals.

DICHOTOMY

A final blind spot in this book is “culture”. Owning the means of production for work is okay, being self-sufficient and self-ruled in democratic communities, likewise a good idea, but life is more than working to pay bills/ and have food and shelter. People need the inspiration of culture and art too, in my opinion, so there is something to say for breaking that dichotomy, as Pablo Picasso also once lamented: that dichotomy between “having to work” on the one hand – as a sensed obligation, and “fun” and “culture” on the other hand.

An intertwined balance might make us in the end happier. Making and enjoying art or music every day, alongside working – preferably with some creative aspect to that work! -, to express your full humanity, instead of working for days in a row uninspired as a robot, and then some time for “fun” or creativity.. realizing then that you’re too tired for the latter, having worked too much. With the “clock” as persisting tyrant, even after a “revolution”.

We must somehow break through that too, if Brand’s proposed “revolution” for people’s self-rule is to really make all humans happier as individuals.

Still, Russell Brand expressed some good ideas in this book that I agree with, and with – as he did and does elsewhere – some interesting and funny stories to tell about his life, and other humour and wit, making this 2014 book both very readable, and insightful.

Misconceptions (or lies?) about the trans-Atlantic slave trade (1500-18XX)

The recent (25th of March, 2026) “recognition” of the Trans-Atlantic slave trade - with enslavement of Africans - as “gravest crime against humanity” by the UN – after a Ghana-led initiative - was celebrated by some as a victory. This crime took place in the period 1500-1800, it states. In reality, it was until well in the 1860s that slavery as an institute was finally abolished in the Americas, but roughly the trans-Atlantic slave trade as such was around that period (1500-1800). This recognized declaration connected textually with the need for “reparations” and “compensation” for Africa and African descendants, increasing a sense of triumph.
See: (https://www.bbc.com/news/articles/cvg06q36052o)

The problem with this UN recognition document, is only that it is not legally binding, so - for all intents and purposes – symbolic “window dressing”, or at best “increasing awareness”.

That awareness is what I will deal with in this post. The reactions on mainstream and social media were varied, and those critical repeated common misconceptions, mostly betraying lack of sufficient and proper knowledge. Or they consciously spread lies, that is also possible.

OWN STUDY

I think I can conclude that with some authority. I have worked for over 12 years in a scholarly institute on colonial history and present – specializing in Indonesia/South East Asia and the Caribbean, for its library, summarizing (“abstracting”) and indexing books and articles.

This was for the KITLV in Leyden, the Netherlands, explaining the geographical choices: the Dutch had colonies in those regions (Indonesia, Suriname, Netherlands Antilles).

I worked at the Caribbean department, having to study many books and articles about Caribbean history and present, in order to describe them well for the library catalogue.

Important for this post: a lot of these works were about slavery, and connected slave trade, being so crucial and formative for Caribbean development. The focus was on the (entire) Caribbean – not just the Dutch colonies, with some side steps to Africa, yet personally, later, I read some works about the African side of the trans-Atlantic slave trade, as well as the European side.

The KITLV, I then worked for, had a conservative image, as it started/was founded during the Netherlands’ colonial era, aiding such policies, but modernized over time, having a balanced library collection with different studies and viewpoints. (http://www.kitlv.nl)

OPEN DEBATE

There was also an open debate in Dutch slavery studies then, which I think is healthy in academic circles. Scholars deemed as too “apologist” debated with more postcolonial thinkers, and vice versa, including opposing stances, always beneficial for truth-finding. This open debate seems to have been lost a bit in academic circles now, according to critics, especially when “bigger interests” are at stake (the military industrial complex, "security"/control, corona, climate), open debate is avoided, and critics marginalized or “cancelled”. The slavery debate at that time only got similarly corrupted – I recall – when “reparations” by the state were called for (i.e. “money”): suddenly more apologist, White scholars on slavery came then to lead the debate and could only speak in authoritative sources, but in time even these could be contradicted. I studied both sides.

From that professional, analytical context, I now recognize the misconceptions or lies about the slave trade and slavery in media expressions, by different commentators. Opponents of that UN, Ghana-led “gravest rime” declaration – especially – seemed to “invent” fictional histories, or repeated these. Apologist or not, but certainly not true.

Subjectivity of the term “gravest” aside, the declaration in itself makes sense: trans-Atlantic slave trade and slavery were undoubtedly crimes against humanity, with tragic results (also over time) for Africans, and lacking up to the present proper compensation. What shape and form this compensation (reparation? Paid by who?) would take, is another issue.

Though not legally binding, it gave a moral message, that many critics sought to undermine. Predictably those on the Right politically, but also those with other ideological or material interests.

Main colonial powers of yesteryear – read: once involved/main culprits in the trans-Atlantic slave trade – Portugal, Spain, Britain, France, Netherlands, a.o. – “abstained” in that UN vote, while as could be expected, mostly African, Latin American, Asian, and other “third world” countries supported it (a total of 123 countries). Only the US, Israel, and Argentina bluntly opposed this "recognition declaration". Israel nitpicked on the word “gravest” in relation to Jewish history, also knowing dispersion and slavery.

The US and Argentina – at least their political leaders - just wanted to “diss” Blacks, I guess.

British conservative leader – Kemi Badenoch - of Nigerian descent! - showed her best “uncle tom” and “boasy slave” side, by claiming that Britain should have voted against the declaration, as Britain fought (later, as crucial addition) against slavery. One of those misconceptions, or repeated lies (or something in-between).

That’s one of those misconceptions.

These politicians or leaders, but also many commentators in the mainstream and social media repeated ideas – seeking to undermine the “gravest crime” argument, or that Europe did this to Africa and Africans.

I repeat: from all that I read professionally in an academic setting, and after – by white and black authors, including both postcolonial and conservative (even apologist and their opponents) ones, etc. – I knew immediately some of these ideas some spread in media in response to the UN-declaration, were mistaken misconceptions, not having any ground or basis in actually proven history.

I will discuss the main ones, based on my acquired, balanced knowledge.

“AFRICANS SOLD SLAVES THEMSELVES”

Slavery is as old as organized man, globally. That’s harsh, but true. Especially with larger scales after earlier “communal” stages among humans, hierarchies arose, with serfs and slaves. From ancient China, to Ancient Babylon, Ancient Egypt, Greece, ancient Rome, Aztec and Inca empires, but also among the Germanic and Celtic peoples of Europe there was slavery. The Germanic peoples, forefathers of many Northern Europeans, including in Germany and England, knew a class of slaves and semi-slaves, some would not imagine, seeing the image of “wild, communal” woodland societies surviving historically about the Teutonic/Germanic tribes. St Patrick, who would become the patron saint of Ireland, was ironically a slave of Celts in Ireland, though Patrick himself was also a Celt (albeit from what is now Wales).

And yes, also Africa, especially societies outgrowing the small-scale, family-based “communal” stages (that all societies go through), developed hierarchies with slaves, often as prisoners of war. Generally these slaves were absorbed if subdued locally, as societies became more large-scale and power-based, to different degrees.

This, however, was relatively limited and enshrined. The trans-Atlantic slavery – or African Holocaust – being the topic here, was a result of more global and modern European demands, disrupting African societies, even if depending first on existing practices. These local practices were aggrandized and corrupted in the European colonial interest, albeit aided by some African leaders or disunity/warring African nations. The Europeans made opportunistically use of intra-African divisions (between kingdoms/states), becoming the main (economic) impetus for enslaving more fellow-Africans, than would have been under normal, local “feudal “ developments, as selling slaves to Europeans became big business.

Several authors have shown this process, in my opinion convincingly.

“WHITES/EUROPEANS WERE SLAVES/ENSLAVED TOO”

This argument is repeated too, usually referring to Barbary (North African, Islamic) slave trade and slavery, occurring in parts of Northern Africa, the Middle East, and even Moorish Iberia.

Historians having studied this Islamic slavery since Islam’s spread after Muhammad’s death (7th and 8th c. AD and after), from Arabia to Northern Africa and the Middle East (and beyond), came to the conclusion that Muslims in earlier and later stages enslaved people of different races, with relatively many sub-Saharan Africans, Berbers, and, okay, in later stages also Europeans.

According to Islamic doctrine, all nonbelievers could be enslaved (until they converted), offering an unfortunate wide base. Slave raids among Europeans took place, but places along the Barbary coast (now roughly Algeria) were multiracial, also regarding the slave population (including Europeans, true, but also Africans, a.o.). Even Spanish author Miguel de Cervantes (of “Don Quixote” fame) was temporary enslaved there.

Much more Africans were enslaved, however, also by Arabs and other Muslims. African women for harems, as concubines, African men often as guards or servants, in many cases these were even castrated by their masters, decreasing their influence. Sources speak of millions of sub-Saharan Africans, thus enslaved and traded by Muslims, prior to European colonialism.

Most sensible conclusion: Whites/Europeans were not singled-out - or even dominant - among the Islamic-led slavery in North Africa, Spain and the Middle East.

Also in Spain and Portugal, the Moors had often sub-Saharan African slaves, cementing – according to some less-politically correct historians – the image of the ”the black as slave” In Portuguese and Spanish minds. This would then translate in Portuguese seafarers later enslaving Africans, as first Europeans, aided by sea traders from other European areas (Genoa, Venice, Catalonia, in present-day Italy and Spain). Areas with maritime traditions, that Castilian Spain had then still less.

However, with Spain’s own colonization of the Americas after 1492, the Spaniards at first made use of this Portuguese monopoly/specialization in African slaves, increasingly “racializing” trans-Atlantic slavery toward (imported) Africans, after Amerindian enslavement largely failed. Britain, France, and the Netherlands soon jumped on that bandwagon, with their colonization, even innovating this trans-Atlantic slave trade in enslaved Africans economically.

“BRITAIN FOUGHT AGAINST SLAVERY”

With modernized methods, Britain imported relatively many African slaves to its colonies in the Caribbean, aided by bases on African coasts. The profit (“blood money” one might say) or slavery gains were invested differently by and in England, than before were more chaotically by and in Portugal and Spain.

This is related to modern development, but also to cultural/religious factors, as Max Weber pointed out the role of Protestant values. Slavery profits were invested more in a productive, lasting economy, according to Protestant ethics in Britain, rendering the first industrial cities in the world – as such –, Birmingham and Manchester. This eventually led to capitalism.

Due to this modernization, by around 1800, slavery was no longer necessary or efficient, but has served its crucial purpose. Britain could therefore abolish the slave trade and slavery before other European nations. Modern tools required modern, moderate slavery/exploitation of labour, eventually developed in the West into dominant capitalist “wage labour”, some say “wage slavery”. Trans-Atlantic slavery helped shape and finance this very basis of modern Western society we all still live under now. There is thus a direct link between slavery and the Western, wage-based capitalist society of now. Many do not even know this.

The humanitarian goals of British abolitionists might be there, but were not the dominant motivation, rather serving as hypocritical disguise, and self-righteous stances against economically more backward colonizers (Spain a.o.), which they were coincidentally also competing with. The main motivations for Britain leading the abolitionist movement were – behind the scenes – rather economical and of national interest, not humanitarian.

Conservative British leader Badenoch used this argument, which I hope to have showed is ultimately flawed.

“THOSE INVOLVED (OUR FOREPARENTS OR VICTIMS) ARE NO LONGER ALIVE”

This argument I hear or read here and there, coming down to “water under the bridge”. This is used very selectively, as historical epochs have of course lasting consequences up to the present. Besides: Germany and Japan are still paying “reparations” to European countries, Jews, or Asian countries for their roles during World War II, while most who have lived that period are by now deceased.

Moreover, it is about “lasting (generational) consequences”, which trans-Atlantic slavery surely had, such as on the African continent: population loss, economic decline and stagnation, as shown in Walter Rodney’s recommendable work ‘How Europe Underdeveloped Africa’ (1972), the title saying it not all, but well. I wrote elsewhere on my blog about this work.

Walter Rodney, a Guyanese scholar, shows in this work not to be a bigoted activist, checking intelligently the veracity and neutrality of all sources (dismissing not just apologist White westerners, but also obviously pro-Black sources), before taking – in my opinion – just conclusions about the devastating effects of Europe’s imposing of the slave trade and later colonialism on and in Africa.

That colonialism in Africa started after Britain (and also France) outlawed slavery, but in reality built forth on the same structures of trade developed during slave trade. Walter Rodney shows that well too.

On the other side of the Atlantic, the African Diaspora in the Americas, the consequences of slavery are very evident. Slavery was dehumanization into work-horses, but also involved “deculturalization”, including the loss of family names, increasing the intense dehumanization.

This of course has lasting effects up to now, supporting the “gravest crime” argument, and with it making more sensible the “compensation” and “reparation” rationale.

Issues of “bodily integrity”, “dehumanization” and such, aligned with violence-based forced labour, combined with a cultural destruction or damage . You could – and I do – argue that all human beings have the right to know their family’s roots, being essential in this world.

Blacks in the African Diaspora – in the Americas – all have lost this, bearing now Portuguese, English (or Scottish), Spanish (or Catalan), Dutch, or French surnames – i.e. of their erstwhile European masters/owners -, with only vague family lore reminding them of their African roots.

An Afro-Cuban woman I befriended had Spanish surnames (two, as in Spanish tradition) – specifically both Catalan surnames, belonging to Barcelona elite families – referring to their erstwhile family owners, but with family stories reminding vaguely of “Congo” origins of their forebears, as many Afro-Cubans in Eastern Cuba (later confirmed with DNA tests, so accurate). Many Afro-Cubans know for instance of their Yoruba origins too, even with some tangible retentions of it, Jamaicans of their Ghanaian or Igbo roots, etcetera. Historical written records of the time itself (in e.g. colonial archives) can give some more specific insight of one’s family members, but are partly deficient.

The connection to their family history has been – however – systematically disrupted due to slavery, as regards to historical records, as they were assigned European names of their masters. DNA studies (which only arose since the 1950s) give now some more possibilities to trace one’s specific roots. Still, organic family ties (a basic human right) have been lost.

CULTURAL RESISTANCE

Within this overall tragedy, there is the beauty of cultural strength and revival. Enough African retentions and memories were kept alive to give birth to own cultural creations among Afro-Americans, including musical genres based on African principles. African principles also giving birth to folk belief systems, and other cultural expressions throughout the African Diaspora in the Americas, by necessity mixed with European culture.

Thus arose and were invented Samba, Salsa, Reggae, Calypso, Merengue, Jazz, Blues, Funk, and Soul.. just to name some known Afro-American musical genres, with elements that can be traced back to specific African principles and roots in what is now the Congo, Ghana, Nigeria, and other parts of Africa. A beautiful story of cultural survival and resilience, but amidst a tragedy of grave human rights abuse. Culture as resistance against dehumanization.

Depopulation in parts of Africa, already hinted at the “genocidal” effects of trans-Atlantic slavery, also need to be mentioned. Figures differ – I also recall from my own studying of slavery, professionally – but an estimated 15 million Africans died during the forced transport from Africa to the Americas – probably more, while those surviving had relatively short lives, due to the harsh, inhumane conditions of slave work. Population loss, genocide..

On top of this, they were enslaved, so had no property or income, to pass on to offspring, as other human groups in theory had. This kept them economically backward and dependent, up to the present. So, even if those directly involved no longer live now, it is present in the unequal socioeconomic position. In most American nations, Blacks – those of African descent - are at the bottom of the economic ladder.

“IT WAS AN ELITE THING”

This argument is somewhat more sensible, though not fully. The poor European people (the peasants, low-wage labourers, property-less) had indeed less stake in the trans-Atlantic slave trade and slavery, of course started and benefitting the elite, moneyed classes: rich merchants, sometimes nobility, within European societies. They profited most of it, and in earlier stages, Portuguese and Spanish gains of slavery went to these elite families, building palaces, buying more grounds, gaining more political power in national affairs, with little “offshoots” benefiting poorer surrounding Portuguese or Spanish people: at most creating some extra, low-wage jobs in the margins of colonial activities (dockworkers, seamen, stores, sugar refining, housekeepers, etc.).

The “offshoots” became – however – more structural with the more investing, and overarching, Protestant approach of the British, redirecting colonial and slavery gains toward industrialization in England, and eventually capitalism. This created whole economic sectors – also indirectly - in British society, requiring many workers, and thus (albeit relative) wider economic prosperity.

The poor labourers in the factories in e.g. Birmingham or Manchester, that thus arose, were of course not from classes or families that ever had leading or decisive roles in colonialism or slavery within or by their country, but profited from it nonetheless. As known, Britain started the first “industrialization”, and left earlier colonizers like Spain and Portugal, economically behind as less-modern, while the Netherlands (with a Protestant ethic, but also a modern, financial strength) had more of these economically prosperous side-effects like Britain, as to a degree France.

Shortly, and somewhat simplistically put: slavery gains ended first up in some elite families in Portugal and Spain, but in time got invested more “smartly” in the entire economies in Britain, the Netherlands, and France, and with it wider Europe.

This has consequences - e.g. global inequalities between Europe and developing countries - up to today, aiding Europe’s and the West’s (also US) relative wealth in this world.

These are the cold, historical facts.

RACIALIZED

Important is also to add that it was “racialized” slavery. This increased racism. Race played a role in the initial starting of trans-Atlantic slavery by Portuguese and Spaniards around 1500, but in the early stage not even a dominant one. Principal motivations were at first economic: Amerindians could not handle the strain, and not enough Europeans wanted to migrate to the Americas, and Spanish colonizers then turned (as the Portuguese and Moors before them pioneered) to Africans.

Still, in time the dehumanization became cruelly racialized, with racist and discriminatory practices becoming the norm in colonial societies. Anti-Black racism, essentially.

Also this has consequences up to today. Economic and opportunity inequalities, persisting discrimination, racist policies globally (Apartheid ended only in 1990), but also inferiority complexes, are still realities of today, for who want to see them.

The Uncle Tom – or as put in Jamaican Patois “Boasy Slave” - syndrome: Black persons overly pleasing the White oppressor or boss, for some personal gain – of which the UK Conservative opposition leader Badenoch is now a particularly ridiculous example (at least in her response to the declaration), has been going on for centuries, also during slavery itself. In fact, many (for fear) compliant slaves kept the system working, but in still exploitation-based, albeit more moderate contexts, with less openly “brute” force, such as in present-day wage-based “modern slavery”, this phenomenon still shows, Badenoch only being a very noticeable example in higher circles.

Neoliberalism - modern, state-supported capitalism – stimulated since the 1990s “identity politics” to distract from economic inequality, benefitting the elite, and a part of the Blacks/people of African descent, seemed to have fallen in that trap, especially when taking a “politicized”, instrumental form within the system. Acting as “pro-Black” – even in a bully-like manner - to compensate for being a “boasy slave” elsewhere in their lives, occurs, showing the contradictory psychological disorders of people having lost touch with themselves and their history. That is the psychological dimension.

Even that is forgivable, as also many White people having to participate in this system likewise keep fooling themselves that it is their own free will (hiring and firing people, or on the low end: setting the alarm clock at 07:30 to go work for a boss), and maintaining the illusion that is not at all (labour, time, human) exploitation that they stimulate, or engage in. Just a job.

That is the unequal, make-believe world we are living in today.

Historically, this modern, moderate wage slavery of modern-day capitalism was financed by colonial slavery during the trans-Atlantic slavery period (1500-1800), which is historically both interesting and painful.

The African victims of that 1500-18XX trans-Atlantic slave trade and slavery period can be seen as sacrifices for this.

On the basis of this, I opine that it indeed can be seen sensibly as “of the gravest crimes against humanity”, and making calls for reparation or compensation not at all irrational. How this should be worked out in a good manner, is another issue.

NOI, Garvey, and beyond

Funny how things go..

As I got into Reggae music around my 11th year, and since then learned more about the associated Jamaican culture, “Black Power” as such I first encountered in Marcus Garvey and Reggae lyrics.

Yet, around the same time (Late 1980s), more US influence came through television and mass media, in the Netherlands. Hearing about Malcolm X, the Nation of Islam, Minister Farrakhan, and movements where Rappers belonged to (5% nation), I initially thought they were “trying to imitate” Jamaicans, or – nicer said – “were inspired”, by e.g. Marcus Garvey, or even Rastafari.

I was even right, to a degree. The influence of Marcus Garvey – active in the US since 1917 into the 1920s -, and his movement, were present in all these US Black Power movements, including the Nation Of Islam (NOI).

Yet, they worked out in different ways. As I later focused on Malcolm X as person, the Nation Of Islam became a backdrop, though I still learned something about the NOI, and its ideas.

There were also differences with Garvey, I noticed. For one, Garvey was not a Muslim, but neither (as a Christian) religiously aimed: his goals were social and political, keeping religion more in the private sphere, though still criticizing “pro-White” religious teachings in general.

Beyond this: what are the differences between the Nation Of Islam, and e.g. Rastafari, why ‘Islam” , Black nationalism, etcetera?

A good excuse, moreover, for me to study the Nation Of Islam more in detail, for comparing, with what I have studied already in detail: connecting knowledge I acquired, personal reflections.. the synthesizing essence of the “essay”, in short.. While learning myself along the way..

NATION OF ISLAM

My knowledge about the US organization the Nation Of Islam (henceforth: NOI) was – to be honest – “medium”, and here and there sketchy. Reading more and more about it, I saw more dimensions: “zooming out” or “bird’s view”, to put it in either digital or pre-digital terms. I could compare better with what I have read about and by Marcus Garvey, and general history.

Tellingly, the aspects in which the NOI differed from “mainstream Islam” were aspects that shared similarities with Garvey and Rastafari, but also with ancient African folk beliefs. While the Islam is seriously adhered to, and even seen as the “original religion of Black people” (which – IMHO – is at least a debatable claim, though some want to believe it), at the same time the NOI’s Islam serves similarly as Catholicism once did among Yoruba African slaves in Cuba and Brazil in colonial times, simply as a mask and “front” to hide own beliefs.

STORIES

Own interpretations, deviations are all parts of “story telling”, and history of mankind has taught us that a “good story” can connect masses of people to external, then internalized, goals. For better or worse, certainly. The Bible being a prime example. Also Fascism, Communism, and other totalitarian regimes, – after all - had stories that convinced many, to bind the populace.

There’s a lot of quite imaginative “storytelling” within the NOI I noticed, with several story lines, creatively describing the history of mankind and races. Originally, in the NOI’s teachings, Whites were a race created by an evil scientist on a Greek island named Patmos (strange detail..), lacking all virtues of the original (Black) man, and having only vices and wickedness in them, therefore at one time banned by the supreme being to Western Asia (actual Europe) to live in caves. This view was later sidelined, but was also what Malcolm X was taught, as he entered the NOI: whites were a race of devils.

Absurd?, maybe; racist?, probably; vindictive?, certainly.. but still a creative and powerful story, in some sense. Of course, more nonsensical stories can be found within the NOI, as well as some more positive and plausible ones. In essence, that is the same with the Bible. The strength of Christianity lied in the engaging story: it convinced, and was well-written. The Bible had good, thrilling “plots”.. But.. is what the Bible relates all true, did it really happen? Some scientists doubt that, even beyond the obvious absurdities like Moses splitting a sea, or Jesus walking on water. It is still a good story/plot, and culturally interesting. Moreover: it is of course about the “symbolic” value, the metaphorical meanings, not to be taken literally. Some fools do, though (in all religions).

The latter also applies to the NOI, in my opinion, interesting cultural response through stories/storytelling, but in this case a clearer symbolic, and “social” role and response, namely to the racist conditions and inequalities disfavoring Blacks in the US. That gives it a dynamic, “activist” vibe. One of self-protection, making it more understandable, and – in a sense – more benign.

MAINSTREAM ISLAM

The interesting “off-shoot” of the NOI, “the Five-Percent Nation”, founded in 1964, in the 1970s growing among Black youths, was also nominally Muslim, but strayed even further from mainstream Islam as such. Its (the Five-Percent Nation's, as well as the NOI's) views of Black self-sufficiency and pride are echoes of Garvey, whereas their idea that each Black man is a god, goes toward the Rastafari concept of “I and I”, e.g. God/Jah “within man” (inna man).

Likewise, the NOI has a different view on the “afterlife” than in mainstream Islam, emphasizing more to live good today, with Rastafari adherents having similar ideas, though probably earlier in time. This allows a more activist stance during one’s actual lifetime, more seeking one’s rights while living.

This sets Islam as older (and Arab) religion apart from such later emancipation movements. Islam began as an ideological religious movement among some Arabs on the Arabian peninsula, and became a spreading, conquering religion.

The Garvey movement and NOI were mostly occupied with finding and defending oneself, one’s own group. Seemingly, the Islam served to give “structure” to such goals, for the NOI, while Marcus Garvey kept religion out of his movement, though considering himself a Christian (first Methodist, later Catholic).

Religion is essentially “power”, else it would be a loose spiritual movement, so adding Islam to Black Power probably provided that power base.

For the same reason, though more gradual, the Early Rastafari adherents, largely fitted their views in a Biblical context, and Christian world view, as common in Protestant-dominated Jamaica. A sense of stable power.

Garvey, however, focused on economic organization and international organization of all Black people as source of “stable power” for the UNIA movement. Though not just that: Garvey left religion out of it, but origins certainly not: Africa as Black motherland became equally a (desired) power base, once freed from colonialism.

Therein lies the crux of the difference between the NOI in the US, and the Garvey movement, of which Rastafari can be seen as a branch: the role of Africa, the motherland/continent of origin.

BIGGER WHOLE

Marcus Garvey famously and eloquently said: “ I won’t give up a continent for an island” (meaning Africa for Jamaica). This was later quoted in some Reggae song lyrics by Rastas.

This answers to common human, psychological needs to belong to “bigger wholes”, which is healthy when it is natural. Unhealthy when it is fiction, and only effective for so long, crippling over time, as it alienates someone from oneself.

That psychological need for “a bigger whole” was among the NOI answered by the Islamic faith, after abandoning the “repatriation goal” to Africa, while recognizing the African roots as (merely?) “something of the past”. That is less natural, and not even historically totally correct. Islam originated on the Arabian peninsula by Arabs, then spreading with armies conquering toward North Africa, further into Asia, and even reaching parts of Europe (Iberia, Sardinia, and Sicily).

The connection with Africa – of Islam - is therefore more indirect, as the North African countries “converted” to Islam, were before that Christian, without even European imposition.

This is a fictional element that need not be destructive for a movement, but is nonetheless distracting from truth. Only focusing on the truth secures a strong, lasting foundation.

Eventually, the NOI “gave up on the continent Africa”, as in its pleading for separatism, and a separate homeland for African Americans, it meant (even explicitly stated) a separate state for Black people “on American soil”.

Another key difference, thus, with Garvey’s UNIA movement, which kept aiming at repatriation to an independent Africa. The Rastafari movement in Jamaica, one of the heirs to the Garvey movement maintained that.

AFRICA

Is one Black Power movement therefore better than the other? Mutabaruka describes Rastafari as a “Black power movement with a theological nucleus”. In itself true, but when comparing – as I do now – with the NOI, a word should be added: “with an OWN theological nucleus ”, namely on Haile Selassie – many Rastas consider divine - and Ethiopia, while reinterpreting the Bible. NOI copied an Arabic religion, adapting it also a bit to its own needs, but maintaining its tenets and banner.

The abandonment of a focus on Africa in the NOI started quite early in the movement. The NOI claims that the early precursors of the NOI were the enslaved Africans who were Muslims in parts of the US. A reference to Africa, where parts in the wider Sahel region – from Senegambia to Northern Nigeria -, were Islamicized earlier by Islamic invaders, mixed in within the local culture. This occurred before English, French, Portuguese, Dutch, and so on, got their slaves from there.

While it is true that Africans from those Islamic areas ended up in the US – even relatively more than in Latin America -, they were still not the majority among enslaved Africans in the US, who mostly had other “religions”, “beliefs”, spirit/nature religions before Christianized. The Mississippi Delta was a region in the US South where relatively many “Senegambia/Guinea/Sahel” Africans ended up, having an interesting echo in the Blues, and guitar playing (and the swing/shuffle feel).

Another caveat is that – as many who travelled through different parts of the Islamic world can tell you – that Islam in African countries like Guinea, Senegal, Mali, parts of Ivory Coast, northern Nigeria, Cameroun, parts of Burkina Faso, etcetera, is evidently an own, local, “free” interpretation of the Islam, especially when analyzed beyond the superficial “main pillars”, upheld there too (5 times prayer a day, no alcohol, women dressed with veils and modestly, no public nudity/sexuality, fasting, diet, etcetera). Islam is in Guinee/Sahel Africa mixed with own African traditions. Also among, e.g. the Hausa (a quite numerous ethnic group, also in neighbouring Niger) in northern Nigeria, although a violent Islamist group like the Boko Haram seeks to enforce a stricter Islam.

While – musically - the Mississippi delta Blues, and “swing” in other US Black music styles echo and reflect the heritage that Africanization of Islamic influences (like e.g. “string” instruments) of the rich Guinea region “griot” (travelling musicians) tradition, the Nation Of Islam (NOI) apparently did not attempt such a cultural Africanization, even over time leaning more to the “Orthodox Islam”, the original “Arab model”, so to speak. This also came to the fore in the Malcolm X movie by Spike Lee.

AFRICAN CULTURE

What about more historically accurate alternatives, one might ask? Just like among some Rastas, directly African-derived spirit religions, surviving now in Haitian Vodou, Santería (Cuba), Candomblé (Brazil), or Obeah (Jamaica), known “spirit possession” religions seem to be viewed as backward and “devilish” within the NOI.

Among Rastas, Haile Selassie, and “old” and indigenous Ethiopian Christianity seemed a better foundation, or just some Biblical/Christian aspects “from an African perspective”.

This disdain of Vodou-like actually African religions within some Black Power movements is interesting for its connotations. Of course it relates to a cultural inferiority complex, because of the colonial and slavery past. It also has to do, however, with an already mentioned “stable power base”, and the idea of/believe in "one supreme God". The old-fashioned, rather conservative views on male-female relations within the NOI and (to a lesser degree) among some Rastas – with the man as “head” of the household, women serving him and dressing modestly and behaving sexually conservative, of course are also found in the Bible and the Quran (and Hadith: extra, oral accounts of Mohammed). Stable, strong families, must be the idea, but with a patriarchal structure of male dominance, even bordering misogyny at times.

There’s the idea that matriarchy – or mother/female dominance within families – within Black US (and Jamaican) culture arose from the disruption of family ties due to slavery conditions. This is partly true. Many of the enslaved Africans, though, came from areas in Africa with quite matriarchal, often polygamous cultures, even with polyandry (one woman having several men), and loose relations between even those sharing children. The “extended family” was in such cultures much more important than that Western “nuclear family” idea. Partners (even sharing children) often even did not live together (separate places for women and men, with occasional, let’s say “visits”, haha).

This was the case in many societies from Southern Ghana to Central Africa, which the Islam reached less. North of it (the Sahel zone), remnants of this were somehow fitted in Islamic male patriarchy standards.

In short, male dominance was originally not the family culture in much of Africa, also parts where many slaves came from (percentages dependent on colony: Ghana, Benin, Nigeria, Cameroun, Congo, or Angola).

Some historians even claim that colonizing Spaniards of the time of Columbus were more patriarchal culturally than Yoruba or Congo men in that time, ending up as slaves in Spanish colonies (often brought and sold by other Europeans), or many Amerindians, due to Spain’s religious (Catholic and Moorish/Islamic) conquest history, both upholding male patriarchy and “machismo”.

Further relevant facts: the enslaved Africans in Jamaica came for over an estimated 40% from the (non-Islamic) Ghana region, while Afro-Cubans in nearby Cuba for about 40% from the Congo region, and in also nearby Haiti Africans from the Benin/Togo area were dominant..

To the US went/were brought quite some Senegambian and Guinee-region slaves – Islamic-influenced before -, but also many from non-Muslim areas (many from Igboland, Nigeria, for instance).

The legitimacy of choosing the “Islam”, by the “Black Power movement” NOI, seems thus weak, at best. The NOI thus chose mostly fiction over reality. This is dubious, in my opinion. It betrays political, hidden goals, without knowing what’s hidden.

Reality is the African origins, from which African Americans (and Afro-Caribbeans, of course) were forcibly taken. Reality is however also “cultural heritage”. Culture is very much neglected in political discourse, probably because it is “feared” as too free and liberating for the masses, especially folk culture.

Rastafari is reasonably connected to culture, also to African retentions in Jamaica. While an African retention like Obeah is by some criticized as “devilish” magic, African remnants are in many small and big things in Jamaica, with a “Western” or British superficiality, or even influence, but always mixed.

The connection of Rastafari with Jamaica’s rich musical tradition (and notably Reggae), and Bob Marley’s global fame, brought Rastafari influence in Reggae music, and more African-derived percussion, for example. Subtly woven through Reggae music (and its precursors), the African polyrhythmic and harmonic musical heritage has, by the way, always been present and essential to it.

In addition, the “back to nature” focus of many Rastafari-adherents, with communal self-sufficiency and natural living, also draws on African traditions, long-lost in most of Europe and the Western world since its modernization and industrialization.

The NOI also has acquired economic power and ownership of businesses – along Garvey’s lines –within Black US, but simply fitting in the US capitalist society, without even much of a “cultural” change.

These contradictory aspects in the NOI were forgotten with extremely communicative and intelligent leaders like Malcolm X, keeping it together.

IDENTITY

In time, however, the “slippery slope” of “identity” politics slipped in the NOI, with as effect a superficial and political “identity”, totally detached from (lived ) culture stemming from an actual history. This can have – temporarily – a beneficial, emancipatory effect, but can go terribly wrong, especially with totalitarian regimes. After all, the German Nazi’s had as political identity “the Aryan”: a superior Germanic race, that should rule the world (according to them).

I now also live in a country (the Netherlands) said to have (like Germany) mostly a Germanic/Teutonic (ethno-historic) origin, and in time I got to wonder: what is this own Dutch, originally Germanic (in English also Teutonic) culture? Maybe some countries, like England, the Netherlands, and Germany modernized and industrialized too soon too much to maintain much “original culture”, and the Nazi’s replaced that, indoctrinating the people with a mythical, absurd “racial supremacy” notion, at the cost of others.

Nowadays, despite hidden ancient, Germanic cultural “remnants” (beyond the language), the Netherlands people are international, even imitating aspects of other cultures: from the US (even Black culture), more Southern parts of Europe with presumably more “temperamental” and “life-enjoying” people, or other parts of the world. I noticed this identity crisis – in hindsight – among White Dutch people I encountered, trying to “out-Black” me, because I (of South European descent) showed some appreciation for Black culture: a Reggae t-shirt or patch, for instance. For some odd, mistaken (slightly psychopathic) notion they considered themselves “gatekeeper” (for having more Black friends, maybe?), a phenomenon - White gatekeepers of Black culture) still found here and there. Seems almost like politics.

I guess that “culture” keeps the mind softer and opener than politics..

A Black Power movement based on Vodou-like beliefs would be strange – or to be honest: I would find it funny and intriguing -, but without going so far, still a fruitful, open-minded balance can be found, as is achieved in the Rastafari movement, lacking authoritarian, strict rules.

A balance seems most reasonable in the case of the African Diaspora in the West: colonial past, adapted to other societies, but knowing one’s roots. Realistic about one’s history, roots and routes.

The NOI – for all its interesting aspects – seems to deny some “realistic” aspects, but that is just my opinion, and it’s their prerogative..

IMPLICATIONS

Still, this choice to “abandon” Africa, the continent, as focus among the largest “Black Power” group in the US, the NOI, can have in my opinion negative connotations. For one, it replaces solidarity with the brothers and sisters on the African continent, with a semi-fictional one with the Arab world. You notice this even in the Palestina protests. Fine, and even noble, that Black people feel solidarity with the Palestinians’ cause, and critique Israel’s harsh, brutal, and discriminatory policies in Gaza and elsewhere. Too often, though, these same “selective” activists do not mention what happens elsewhere in the world, such as Africa, with genocides also having occurred or attempted in Sudan (e.g. Darfur) – some say still going on - , and some brutal regimes and violent conflicts here and there (I mentioned already Boko Haram).

Could it be that the fictive/symbolic alignment with the Islam as a “Black man’s religion” – popularized by the NOI – made many turn a blind eye to whatever is done in the name of Islam in Africa, especially when combined with a nice, melanin skin? Could it be that superficial?

People in Islamic (Northern) Sudan call themselves “Arabs”, while clearly mixed with Black Africans, pointing at cultural annihilation and depreciation of Africa and its people. Not unsimilar to what occurred among some African-descended people in the Americas. In the Dominican Republic, most people are mixed (mostly Spanish-African) and Mulatto-like, but long upheld a vague “Hispanic” identity, derived from European Spain. This differed among Dominicans (some saw themselves as mixed also culturally), but was the political norm. The same in Jamaica, where the political elite long fought the Afro-centric Rastafari movement, including even brutal repression and raids up to the 1960, and customary discrimination even into the 1970s. A “Black British” culture aimed at the Anglo-Saxon world, was the proscribed norm for the populace, it seemed.

BLACK-WHITE

Another negative implication is the Black-White discourse. In my opinion, this has gotten out of hand. In the early stages of emancipation it had a function, and even a positive, path-making one, as also Marcus Garvey used that dichotomy (albeit in his days (1910-1930s), also with now old-fashioned terms like Negro and Coloured).

Garvey however never forgot or abandoned the connection of “Black” with Africa.. Despite the politically (and historically) correct now common moniker of “African Americans” for US Blacks (along the lines of Irish American, Italian American, etc.), in common parlance “Black” and “White” is still the norm, not even just among stand-up comedians, for comedic effect (of variable quality in my opinion, though sometimes funny, I must admit).

This seems innocent, and just words, but psychologically can legitimize superficiality of skin color, over a rich African heritage, from even way before slavery. Even the interesting history from “way before Islam came to Africa (7th c. AD)” for that matter.

In my opinion, one’s sense of its (true) origins and culture makes one truly stable and stronger, and even more balanced. Ironically, also more open-minded, as less involved in “politicized oppositions”.

If you know “who you are”, as some put it, you are honest and spiritual enough to show sincere interest in the true beings of other humans – and other cultures! – as well, without games or hiding.

You also are more able to step out spiritually of the “rat race” of Western politics and economics, and apply other worldviews, with distinct, more natural and communally based lifestyles, also found in the African tradition, and applied (in their own way) by e.g. Rastafari adherents in Jamaica or elsewhere.

Also, in different ways, Vodou practitioners in Haïti, or those Afro-Cubans involved in Santería (Yoruba-based) or Palo Mayombe (Congo-based) spiritual faiths, kept open their mind for “alternatives ways of looking at Western culture ”, the (in this case) Catholic colonizers forced on them.

CULTURAL IDENTITY

Sometimes forming one's own personal cultural identity is a matter of “taking the best of both worlds”: I have known in Cuba some (pitch-) black Cubans – who would physically hardly stand out in Lagos or Kinshasa -, who only spoke Spanish proficiently -, and who could quote some poems by Spanish poets (like Federico García Lorca), and even from the famous Spanish novel Don Quichot – while at the same time attending Santería gatherings, and dressed in African/Yoruba attire on occasion, or playing Batá drums.

Rastafari artist and radio personality Mutabaruka also said in an interview that he tries to get the best of both worlds (Western modernity/technology and Africa), and learn about different parts of the world, while at the same time seeking to expand (also in his radio show) the knowledge about Africa and its history in Jamaica and beyond. It broadens one mind, in short, also to compare better internationally.

Though there were interesting and open-minded intellectuals within the Nation Of Islam (NOI) in the past and present – knowledgeable about global affairs, and sometimes say something sensible about it, even Louis Farrakhan – most of its rhetoric deals with the US situation.

Even if this is often just and right criticism of a certainly racist system and society in the US (and also other Western countries, for that matter) – keeping African Americans back structurally -, I think the knowledge of an own origin, and knowledge of one’s culture, offers more ways to deal with this, in an enduring, fruitful way, than playing along with that superficial (colonially inherited) game of “skin colour”. Even if your color is used against you, you can stand above that with pride in your own culture, your actual history, as a “true identity”. True self-assurance and true self-confidence.

That is also the power of a “story”, but more importantly: an indestructible power base in “truth” and love.

My Burro conga pattern and its wider context

When learning to play Afro-Cuban drums like the Bongó (the double, attached smaller drums), and the Conga, I also had some formal lessons from an experienced percussionist, who even had schooling when residing in Cuba, though he was from Curaçao. This was in Amsterdam, the Netherlands, and this teacher I had then (back in 2014) was Vernon Chatlein. He became quite well-known in the “percussion world” in the Netherlands, Curaçao, and beyond. More on him here: https://vernonchatlein.com/, or in Dutch https://musicmeeting.nl/nl/artiest/vernon-chatlein.

It would be unnecessary - and perhaps unwise - to share all he taught me, being after all a personal and gradual learning process, internalized and put in practice. Later on I went to jam sessions playing percussion (so after some lessons and self-education) with other people, and composing instrumentals.

That’s the bigger picture, that is not very specific or special. Many people learn to play an instrument, either through formal lessons by teachers or in a school setting (or nowadays online), while others more or less teach themselves, through books or the Internet in modern times.

Drummers (trap/kit) and percussionists play of course no “chord” instruments, so the mathematical “basic knowledge” that implies is not needed. Of course there are examples of great “chord instrument” musicians who could not even read music and did all “by ear” or “feeling”, but nowadays in the Western world some formal theory seems to be the starting point for aspiring instrumentalists.

Also in other cultures, young learners are for a period apprentices with more experienced musicians, as in e.g. Africa, where there are also specific “castes”/social classes of musicians (griots/jeli) within societies, preserving knowledge.

TECHNICAL AND CREATIVE

“Formal” lessons should however be a guiding point, not a “blueprint”, especially if you know yourself to be the “creative type”.

In the music world you roughly have the “technical type”, who do what the rules say, and people like me of the “creative type”. As also in the Western world, males are more active as instrumentalists, so a certain technical/exact sciences bias is there, to some annoyance. The latter especially when they advice more creative musicians, from a “rule” focus, even instruments they do not play.

Be all that as it may, and those fools aside, I took some lessons by others – with a proven record of quality and knowledge - teaching me some useful patterns, and giving me useful advice.

This includes drum/conga patterns. I will specifically focus on one of them, for their wider connotations, beyond the technical.

CABALLO

First I focus on the Caballo, or A Caballo, pattern, which means Horse (or By Horse) in Spanish, and refers to a Conga pattern, said to come from the “Son” musical complex from Eastern Cuba. In time this would feed into what we know as Salsa (largely based on Afro-Cuban music, like Son).

The Tumbao pattern is most known of all Cuban conga patterns, I think, and is also known from Salsa, as are the patterns from the Rumba complex, like Guaguancó (also other parts of Cuba: Havana/Matanzas).

Even people who do not know what the name Tumbao and Guaguancó (a Conga pattern) refer to, might have heard these rhythms in Latin and Salsa music.

The (A) Caballo pattern is a bit less-known, though known in percussion and Latin circles. As the name suggests it imitates the walking – or galloping – sound of a horse, being the joke of it, you might say. This can be fitted well in different rhythms.

I learned this Caballo (horse) pattern, and later tried them out on other music genres, also during live jam sessions in Amsterdam and around. More swing- and shuffle-based genres (Blues, Jazz, etc.) as well, and also on Funk, Rock, or Reggae. Even on Country-like music – not very rich in percussion, usually – it seemed to fit well.

In Cuban music, songs by the Buena Vista Social Club, - like Chan Chan - usually are cited as containing examples of that A Caballo rhythmic pattern, though you have to listen well (listening and “feeling”), and it is often mixed with other older Son/Afro-Cuban patterns.. It certainly has a tradition, and somehow relates to rural areas of eastern Cuba, where horses are known since colonial times.

Horses arrived in the Americas with European colonialism, yet prehistoric antecedents of the wild horses actually originate from present-day America, crossing to Eurasia. We’re talking about around a million years ago, and in America they became extinct, later reintroduced by Spanish and later colonizers.

The modern horse - however - we know today was domesticated around 2200 BC in Eastern Europe, making the modern horse European, albeit with extinct American antecedents.

BURRO?

After having played this “caballo” pattern on conga’s (and other drums, like the bongo), also during jams, both the curious/intellectual as the “creative” sides of me were awakened, apparently. Donkeys are also used in rural areas, in fact more common among poorer rural people than “elite” horses. I have seen donkeys in Cuba, as well. The question then came naturally to me: how would a “donkey pattern” on conga(s) sound? How do donkeys walk?

From this questioning, I came up with the Donkey pattern – played on conga drums - , calling it El Burro (the Donkey in Spanish), as it arose in response to the Cuban “caballo” patterns.

These are wider connotations beyond “technical musical” skills, which run the risk – like all numbers-based “exact” sciences – to become cold and boring, even if (eventually) turning out “groovy” in a musical mix. Rhythm is not just “counting”, but also “soul”, in my view. Also “imagination” and knowledge giving it substance.

THE ANIMAL

I started to wonder how donkeys – also in the horse family, after all – differ from horses, as animals. My mother grew up in rural SW Spain, and told me she had donkey’s, horses, and mules around her (along with goats, sheep, cows, bulls: the Mediterranean picture), but I did not.

I only saw real donkeys in what in the Netherlands are called “kinderboerderijen”, model-farms for children, housing farm animals for educational purposes, aimed at children, mainly: goats, peacocks, sheep, rabbits, geese, pigs, and donkeys.. usually also a bit “rarer” animals, as cows still had an economic use on the Dutch countryside , and were seen more often. Donkeys, however, were held mainly at those kinderboerderijen/model farms, for novelty purposes. I later learned that donkeys – even if held at real farms, stayed inside, as their fur do not protect against rain, and donkeys dislike water.

In the Netherlands, there are quite some manèges - horse riding schools - which kept horses, and I saw people riding horses regularly, sometimes in fields. Donkeys I saw less, though there were a few times.

To make a long story short: I had to search actual donkeys, and further studied through (less-real) online/Internet sources, or nature documentaries. Just to get the sound of them walking, or galloping, which my mother knew from her youth, as other people from rural areas.

As I thus heard about donkeys as common in rural Spain at that time, I began to question if maybe they were more common in Spain – and wider Mediterranean areas – than in a Northern European country like the Netherlands.

ORIGIN AND CHARACTERISTICS

Further study about the origins and current spread of donkeys led to interesting information, of some things I did not know. The origin of the donkeys is traced to Eastern Africa (Somalia, Ethiopia, Nubia), in drier climates. They were first – interestingly – domesticated in Nubia, around what is now Sudan and around. So originally African. This domestication by pastoral people in Eastern Africa (following those of oxen, etc.) took already place around 7000 BC, so much earlier than the mentioned one of horses in Europe.

The drier and less hospitable (desert-like, arid) climate must have shaped the genetic makeup of the donkey: indeed it is known as resilient, and as “stubborn”, even in popular sayings. Its characteristics were shaped by surviving in deserts, unlike the horses (from wetter grasslands), hence its resilience, endurance, eating patterns, but also e.g. bigger, rotating ears – and good hearing - , loud noises (yee-haw), and a more independent nature, even after domestication. They are quite strong (relative to body weight, stronger than horses), and are known for good memories, e.g. in remembering long routes exactly. They are also known as “prudent”, avoiding dangers calmly.

Other interesting differences with horses and other equines I learned about in some interesting documentaries I saw. Donkeys tend to be “hydrophobic” (eschewing water), due to their desert origins, see mostly canides (dogs, wolves) as main enemies, and also, as said in a documentary, “are the only equines that never flea from danger”. They are thus much less fearful than e.g. horses, and also when encountering problems or dangers, stay calmer than other animals – or even humans. Donkeys always keep their cool. Kind of like the Shaft (“..the ‘cat’ who won’t cop out when there’s danger all about”, as sung in the Shaft theme song), of the equines.

CULTURAL IMAGE

In Western history, some stereotypes of donkeys as somehow “dumb”, “nitwits” or slow, arose, as well as insults based on this.

In Greek culture and myths (around their god Apollo) this image of “dumb” or “stupid” was already there. In one story, Midas (the expression Midas Touch come from this Greek myth), a king who wished he could turn everything he wanted in gold, had his ears turned into those of a donkey, as punishment for judging music wrongly. He favoured someone he knew over Apollo’s, who was known as vane but played good. Those Greek myths are sometimes strange, with more hidden symbolism and morality. A difference with the Bible stories, where the moral intent and symbols tend to be clearer. Punished with donkey ears, while donkeys actually have exquisite hearing (better than other animals, and better than humans).. Ironic…

William Shakespeare, the famous British writer, was in fact very negative about the donkeys, deeming them stupid, and inventing in his works even “new” words for the English dictionary, as “donkey insults” (like jackass, and all words with “jack” or “ass”, “you know jackshit” means you don’t know anything, etc.). This became normalized within Britain and the English language. This in time also in sharp contrast to the almost “adored” status of the other equine, horses, in British culture.

The work of Shakespeare’s contemporary (a bit earlier) counterpart in Spain, who wrote Don Quijote, Miguel de Cervantes, was more positive. The protagonist, the idealist knight Don Quijote rode a horse he named Rosinante -, but his steady helper (and "sidekick" avant-la-lettre) was the more down-to-earth Sancho Panza, who in turn rode a donkey (then common in Spain) alongside him. This donkey is in the Don Quijote novel described quite affectionately, as a loyal companion, on their journeys in this famous story.

Yet, after Ancient Greece, Rome, and England, also in Spain, and other parts of Europe (Germany, Netherlands, France) donkeys were described as dumb, used as insults for humans considered unintelligent or stupid/dumb-witted. The Spanish “rumba flamenco” pop hit Borriquito (1972) – even an international hit – used it as such, the lyrics going: “you are just a stupid little donkey (also “borrico” in Spanish), I know more than you”, as a kind of jokingly out-bragging. I heard the song through my family contexts. Singer Peret comes from a Catalonia-based Roma family.

I personally liked the other 1970s international Spanish flamenco pop hit I heard likewise through Spanish family, “Poromopompero” (Manolo Escobar), better, but that’s my taste. Borriquito was a very simple song, but sometimes those big international hits don’t have much substance, lyrically or musically, as we all know, haha, just a catchy, careless flow, sometimes.

In other continents, the donkey does not always have a better image, and their dumb or stupid image unfortunately also recurs in parts of Asia and Africa, or as “simple” and “slow”, “A donkey that goes to Mecca is still a donkey”, is an unflattering saying in the Islamic world, while in some languages of Ethiopia (with quite some donkeys still) the stereotype in sayings is not so much about the donkey’s stupidity, as more about coarse, simple manners, and irresponsibility. At least there are some positive sayings in some Ethiopian languages (Amhara, Oromo) referring to donkeys too, besides negative ones. Some include also the hyena: the natural enemy of the donkey in African contexts. This explains that “canides” outside of Africa (dogs, wolves) became also the biggest enemies of donkeys. Hyenas after all belong to the canide family too.

In Jamaica, donkeys were long commonly used by peasants and small farmers, horses being considered for richer or white (British) people, as a Jamaican friend of mine told me from his youth. Despite the same (British-inherited?) “dumb image” of donkeys, they are more seen in practical terms, as needed - or even respected - part of country life.

The same applies in rural Cuba, where a “fun” Son song (El Burro De La Loma) even describes how the Burro (donkey) parties and dances along with the music. US singer (R&B) Chuck Berry also has such a theme (donkey dancing to its rider’s music) on the 1961 song The Man and the Donkey.

In old and new Jamaican Reggae and Dancehall, in Cuban Son, but also in music from Colombia or Mexico, or Dominican bachata, donkeys mostly appear in lyrics as part of rural stories, not always negatively.

In some, more lewd Reggae or Dancehall songs from Jamaica the “donkey rod” refers to a (supposed) “well hung” (big penissed) man, for that reason preferred by women. Like horses, donkeys are known for that (relative big penis).

Despite these widespread and international, often negative stereotypes of stupidity, the donkey’s remarkable natural qualities were used by men after domestication, for beasts of burden or other heavy work in agricultural and other areas (carrying goods – pack animals - , cultivation, plowing, sheep herding, even hiking nowadays). Humans make use of their endurance, strength, lack of fear, and good memories for terrains. Also their way of walking (crossing legs while walking) is quite unique, allowing passing through narrower spaces. In the same vein, donkeys move better through uneven, mountainous areas than horses. The “stupid” image is thus not even based in truth.

Despite this domestication, the donkeys remained more independent than horses. It was said in a documentary that they can be “educated, but not trained” – unlike other animals (dogs, horses), reminding of “cat-like” features. One Spanish saying therefore warns that a donkey should be in front, else it escapes. Like in Ethiopia, Spanish sayings about donkeys can be good, bad, and neutral.

All these “supposed” traits sound - in fact - like cool characteristics!

NUMBERS WORLDWIDE

According to recent sources, there are a total of about 45 million donkeys at present worldwide. Less than I thought, actually.

Recent numbers show that some African countries (Ethiopia, followed by Sudan) have relatively most donkeys, while also e.g. Pakistan, Mexico, and now also China (many imported recently), have relatively many. Ethiopia has about 19 % of the whole global donkey population.

In Europe, Portugal, Greece, and Spain have relatively most, but there has strongly diminished over time (industrialization, agricultural modernization). Sources suggest that around the Spanish Civil War (1936) there were still around a million (!) donkeys in Spain alone, with even distinct subspecies. Modernization and urbanization since then diminished this strongly to now only about 30.000, some sources state. Still more than in more northern parts of Europe, but a strong decrease, nonetheless, and now endangered in parts of Spain. That there were a lot in Spain, explains why my mother encountered them often in rural Spain in her youth. I hardly (very rarely) saw them growing up in (and travelling through) the Netherlands, from the 1970s to now. Recent numbers estimate the total number of donkeys in the Netherlands (as of 2023) at around 9000 (to compare: horses about 450.000!).

While not particularly known as having “vegetarian” cultures, in both Spain and Portugal, donkeys were seldom eaten, seeming to be eschewed there for meat, unlike other beasts of burden like goats. In countries like Ethiopia and Somalia in Africa, this (eating donkey or horse) is even more a taboo. In other parts of the world, though, like China, donkey flesh is eaten, and in Italy too. So differing even within continents.

This eating of donkey flesh and supposed medical benefits of hides in some regions (as China) diminished the donkey numbers too, besides urbanization. Especially, the high demand for donkey hides for the popular Chinese e-jiao “medical” products, led sadly many donkeys to the slaughter for commercial gain in Africa (sent to China) and later in India (also for the Chinese market), thereby also depriving poor rural people of their working aid. Recently, though, most African countries banned this donkey hide export to China.

In the Americas, predictably, donkeys came first with Spanish colonizers, it is said already on Columbus’ second voyage, and became over time more common in parts of Latin America and the Caribbean (Mexico, Colombia, but also islands like Cuba and Jamaica).

SENSE

So besides for having special and cool characteristics as animal – and I think an unjust image of dumbness -, my conga pattern imitating the donkey trot/galloping, in response to the Afro-Cuban caballo/horse pattern, also makes sense historically. Plus – as an African animal -, also with a connection to Africa, as much of Caribbean music. The pattern thus makes symbolic sense.

A different animal (even if of the equine family), the donkey walks and gallops different from the horse, so the pattern I invented is also different: the Burro pattern on congas “keeps its cool”, is prudent yet steady, fearless, adjusts to “rougher” environments, and works dedicated/loyally, yet independent. Indeed like the animal.

The pattern I created, emphasizes more the lower (“hembra”) drum, with only “one” higher “slap” on the higher (“macho”) drum – to compare: the A Caballo/horse pattern has two high slap sounds -, and the Burro further has in-between triple soft/ghost notes. Prudent and “cooler”, this Burro pattern, than the Caballo one, like the donkey is also known as "humbler" than horses. Ha!

Herein this video I explain/describe my Burro conga pattern in more detail, also in relation to the existing Cuban Caballo pattern:

My “burro” conga/percussion pattern - like the overall flexible donkey - also can be fitted – I found out - in many grooves and music genres. Straight-rhythm and/or swing-based. I only have not tried it out so much on Country: I listen and play less on Country, but the few times I did, I chose the Caballo/Horse pattern: a Cuban feel, while referring to cowboy life, haha. That while there exist Country songs about donkeys (Little Gray Donkey by Johnny Cash, a Christian song), but more about horses.

Besides that, I could fit the Burro pattern rhythmically on very different music genres, with some skilful adaptations, which is I think also nice for other conga or percussion players to try out (Blues, Rock, Reggae, Funk, Pop, Latin, you name it). Perhaps even Ethiopian music.. Fun – and appropriate - to start with songs with “donkey” in the title, like some already mentioned in this post, from different genres (search further on Youtube: this post has just some examples). Drummer Bernard "Pretty" Purdie’s ‘Funky Donkey’ I can e.g. recommend: groovy to play it on! Originally from 1968, this groove is said to inspire also the Jamaican Reggae riddim Death In The Arena..

Brazil and the world order

Brazil is the country with the highest number of people of African descent, outside of Africa itself.

The largest country of South America was once an important destination for the trans-Atlantic slave trade. Eventually, it outnumbered in number of imported slaves all other also major destinations in the Americas, numbering well in the millions.

In the course of time, Brazil became independent from Portugal, and in recent times even kind of an “economic power” of sorts. In these times, the BRIC countries, and more updated BRICS countries (Brazil, Russia, India, China, and South Africa), became a common term, representing a counterweight to the dominance of the US.

INFLUENCE

What’s interesting to me is how Brazil - as largest South American country and economy - influenced our lives, or, more personally, mine: my musical and cultural interests notably. How and why?

What is the Brazil that is presented to the world: the Amazon and its Amerindians, Afro-Brazilians (incl. Samba), football, carnival, or the white elite? Clichés and stereotypes, simplified images, or some of its complex reality?

How did this reach me? Growing up in the Netherlands since the 1980s, and with Latin-speaking, South European (Italian and Spanish) parents?

NEOLIBERALISM

In the Netherlands, because of economic might, but also due to linguistic reasons, the US was culturally much more influential, when I grew up. This was especially in mainstream culture and entertainment: pop music, cinema, television. This was in tandem with the US economic influence: companies and brands, neoliberal capitalism (of which I am NOT a fan), to which European countries adapted. Along with it came a commercial, pushy advertizing and "consumerism" we're supposed to take for granted, as Naomi Klein explained well in her work No Logo (1999), with as telling subtitle: 'taking aim at the brand bullies'.

Personally, I think that the type of capitalism, the “Chicago school”, called “neoliberalism” has been an underestimated, virulent evil in this world. Its materialist, “money shark” and pro-rich focus had spectacular effects, but at the same time mainly favoured the wealthy, increasing global inequality.

Its favouring of shareholders, replaced the once more “social” entrepreneurship (called “Rhineland model” by some) in parts of Europe, considering also employees’ well-being and rights to employment, the environment, i.e. a company’s wider social context. This was not all about the money, unlike this US-shaped neoliberalism, where harsh unsensitive firing of employees is stimulated rather than avoided.

Compared to this strong cultural and economic mainstream influence the US obtained in Europe, Brazil remained strongly behind. Even in “Latin” countries as Spain or Italy – and even erstwhile colonizer Portugal -, the US got a more dominant influence than Brazil. Brazil remained an exotic place of which most knew not much beyond football, carnival, samba, bossa nova, and perhaps favelas.

COMPARISON

The comparison between the US and Brazil I chose not randomly: they represent the largest countries in the Americas, the most numerous populations, yet a totally different position in international relations.

This has historical reasons, such as the different colonial patterns, the later date of independence, and all kinds of social and climatic reasons. The connection of the US to the Anglo-Saxon world, ensured its ties to industrialization, that started in Britain in the Late 18th c.

Yet, other countries reached that heightened degree of industrialization, outside of the West, notably Japan and South Korea, as well as China to a degree. Perhaps a tropical climate limits the “super power” potential in this capitalist, exploitative world, seeking control over “raw materials”.

Lula Da Silva apparently just won Brazil’s elections in Late 2022, as I write this. I remember that same Lula Da Silva said in a speech for an international audience, about 20 years ago, (during an earlier presidency, I reckon) that: “for all intents and purposes, Brazil belongs to the Western world”. For some reason, I remembered this. It seemed at odds with his “Left-wing” image, and I do not know if I agree with it fully, maybe only partly.

It is somehow disrespectful to the large African population in Brazil, as well as the original Amerindian population: the only cultural values that matter internationally are supposedly Euro-Western ones. There is however a strong cultural impact of Afro-Brazilians on Brazilian culture and society.

CUBA AND BRAZIL

In that sense, a comparison can be made between Cuba, a country I know better, and Brazil. Both were Iberian colonies and important destinations of African slaves.

For a large part these Africans in both colonies (Cuba and Brazil) were taken from roughly the same regions in Africa. “Roughly” because there are interesting differences regarding the Central African slaves ending up in Cuba and those in Brazil. Historical sources say that in Brazil more enslaved Africans came from is now Angola, and in the case of Cuba more from what is now DR Congo or Congo-Brazzaville, with the cultural differences this implies, even while sharing a Bantu heritage.

It is noticeable in main cultural exports of both countries: the Brazilian Capoeira “martial dance” has clearly precursors in present-day Angola, while Afro-Cuban music genres like Son and Rumba – in turn shaping what we know as Salsa – evidently show Congo region musical characteristics: straight rhythms, polyrhythms and clave, pelvic moves, dances, etcetera. Some of these Central African traits, though, are also found in Afro-Brazilian Samba

To both colonies, also relatively many slaves from Yorubaland (Nigeria, Benin) were brought, but from different parts of Yorubaland, again implying slight cultural differences.

PERCUSSION

As a percussionist, I focused on both cultures (Cuba and Brazil) and its instruments, noting that these instruments differ: partly attributable to different colonizers: the “Portuguese/Lusophone” world e.g. uses more tambourines than the Hispanic one, but also due to different places of origins of enslaved Africans, even if bordering. There are interesting, remarkable peculiarities, alongside partial similarities.

While a “conga-like” big drum can be found in Brazil too - and also like in Cuba several drum types -, there are differences. Tambourines are little used in Afro-Cuban music, but much in Afro-Brazilian music (Samba, capoeira music, carnival). Bongos (two attached small drums of different sizes) are not really found in Brazil, while on the other hand the Yoruba-derived Agogo bell in Brazil (with two connected different-sized bells) has no real equivalent in Cuba, where mostly single cowbells are used.

Friction, rubbed drums with the high “monkey-like” sound, called: “cuicas” are typically Brazilian, although friction drums are used in Cuba, though with a much lower sound.. perhaps more akin to the sound of lions or lionesses. Why that difference in sound? The origins are mostly in Central Africa.

Though as a percussionist I am overall more of the “Afro-Cuban” school and soon also of the Reggae and African schools, in time Brazilian instruments and music influenced me too, making myself even compositions based musically on Afro-Brazilian genres Samba or Afoxé.

Then there are other instruments, developed over time, that became unique to Afro-Brazilian culture, differing from e.g. Afro-Cuba.

Both Cuba and Brazil represent cultural “power houses”, also with regard to internationally spread percussion instruments, each with own characteristics. They influenced music and not least percussion worldwide.

In Cuba, guitars follow either Andalusian (South Spanish) or Canarian models, in Brazil smaller, Portuguese models, all used in Africanized contexts.

Song structures and singing styles came to differ too, in relation to different colonizers and African influences. In part, Brazil also has stronger Amerindian influences.

RACE RELATIONS

Through all these relative differences, within broader similarities (Iberian influences, Central African and Yoruba influences), a main similarity is the racial mixture.

The latter is much stronger in both Brazil and Cuba, when compared to the US, where races “stayed apart” more historically. The Black or White worlds one might distinguish in the US, are less clear-cut in Brazil (and Cuba), though not absent.

Political power, for example, remained – up to today! - for the largest part a Euro or White domain in both countries, in sharp contrast to “the street”. In Cuba, the Castro family (with roots in Galicia, Spain) shows this, but also most of the Communist Party’s leadership are White Cubans. Not representative racially, because in Cuba, about 60 % is either mixed or mostly African, with similar percentages in Brazil.

Also in Brazil, politics and parliament remained long almost “lilly-white”, dominated by people of European descent, thus hardly representative.

This “racial fluidity” – albeit with hypocrisy and inequality – did not reach Europe as much as influences from US-style Black-White dichotomies, echoing in US-style “minority” and "identity” discourses in some multicultural European countries (Britain, Netherlands, Belgium, France).

This again shows a stronger US influence in Europe. This also showed in the relative attention to police violence often targeting Blacks in the US. As I wrote in an earlier article/post, this also happens in Brazil, and in much higher numbers: police killings in the Rio de Janeiro state alone outnumbering those in the whole of US, and disproportionately affecting young Black men. We only hear less about it.

In fact, I think comparing Brazil and the US – as comparable regarding size - and its present position in the world, is useful to highlight some major historically grown inequalities in this world, stemming largely from colonialism.

Brazil is not really a “white" nation, but mostly mixed, with large minorities of mainly Africans or mainly Europeans - or Amerindians in some regions -, but mostly mixed, often also culturally. This is further complicated by migrations, such as the large Japanese community in the big city Sao Paolo, Italian and German migrants more in South Brazil. Nonetheless, Brazil has an image of “racial mixture”, including Africans.

The US, despite its quite large African American minority, has the image of a “White”, European/Anglo-Saxon country, presenting itself to the world as such. With this, it gained power and influence and maintained it, showing – as much more - the colonial legacy of white supremacy today.

Neoliberalist capitalism is largely a “US” invention, but another “economic model”, for instance developed in Brazil, would not be so influential and popular. We are stuck with the “hard”, shareholder-biased capitalism of neoliberalism, bearing a clear WASP (White Anglo-Saxon Protestant) system of values. A bit more popular or looser, Third World or “Latino” minded approach to economic life would actually be refreshing, but has little chance to influence European or global affairs.

NEW WORLD ORDER

The recent lockdown policies and alignment with Big Pharma and Business of most Western countries, only showed that this neoliberal capitalism only became “harder”, until reaching totalitarian, Fascist characteristics.

The term Fascist I chose specifically, because the alignment of Big State and Big Business we now see, has a precursor in Mussolini’s Fascist policies in Italy since the 1920s: this was called Corporatism, sharing the same principle: big money is big power.

The former President of Brazil Jair Bolsanoro was not perfect, said some nonsensical things probably, but at least was to a degree justly critical of such lockdown/fascist directions and of Big Pharma’s and WHO’s influence. He differed in this from more compliant leaders, also in Latin America, and in the West.

Some Brazil experts I know here in the Netherlands, told me that Bolsonaro – while White and Middle-Class - did not come from the traditional elite (with its dubious links to the historical plantocracy), and as an outsider was more independent.

That the newly elected President of Brazil, Lula Da Silva, once said – as mentioned - that “for all intents and purposes, Brazil is part of the West”, does not seem promising for an own course, though some commentators say he wants to go an own way. It will be merely “neoliberalism with a social face”, Dutch scholar Kees Van Der Pijl said.

I can only hope that his election does not represent a “putting in line” of Brazil’s government policies with global governance – present neoliberal fascism -, or any Agenda the UN has (2030), which do not benefit the poor people of this world (only in name).

That’s another thing, when comparing the US and Brazil: Brazil has (overall) still a much higher poverty rate than the USA, including predictable racial disparities.

Lula Da Silva must know this too. Would he sell his soul to this globalist capitalist elite at the cost of his multiracial people?

Time will tell, and will show whether the elections were indeed fraudulent, or that corruption/bribing is hidden from sight.

If this is the case, the vague yet outdated image of Lula Da Silva as anti-elite Left-wing is precisely that: an outdated memory, past and gone, fake and false, in this negatively changing, corrupted world of politics, shaped by a global, Western-led capitalist elite.

Unfortunately, Brazil is then indeed part of this exploitative Western world, and more compliantly so. Such as it became since colonialism.