Saturday, February 03, 2007

A RENÚNCIA IMPOSSÍVEL - Agostinho Neto

A RENÚNCIA IMPOSSÍVEL

Negação

Não creio em mim
Não existo
Não quero eu não quero ser

Quero destruir-me
atirar-me de pontes elevadas
e deixar-me despedaçar
sobre as pedras duras das calçadas

Pulverizar o meu ser
desaparecer
não deixar sequer traço de passagem
pelo mundo

quero que o não-eu
se aposse de mim

Mais do que um simples suicídio
Quero que esta minha morte
seja uma verdadeira novidade histórica
um desaparecimento total
até mesmo nos cérebros
daqueles que me odeiam
até mesmo no tempo
e se processe a História
e o mundo continue
como se eu nunca tivesse existido
como se nenhuma obra tivesse produzido
como se nada tivesse influenciado na vida
se em vez de valor negativo
eu fosse zero

Quero ascender
elevar-me até atingir o Zero
e desaparecer

Deixai-me desaparecer!

Mas antes vou gritar
Com toda a força dos meus pulmões
Para que o mundo oiça:

- Fui eu quem renunciou a Vida!
Podeis continuar a ocupar o meu lugar
Vós os que mo roubastes

Aí tendes o mundo todo para vós
para mim nada quero
nem riqueza nem pobreza
nem alegria nem tristeza
nem vida nem morte
nada

Não sou Nunca fui
Renuncio-me
Atingi o Zero

E agora
vivei cantai chorai
casai-vos matai-vos embriagai-vos
dai esmolas aos pobres
Nada me pode interessar
que eu não sou
Atingi o Zero

Não contem comigo
para vos servir as refeições
nem para cavar os diamantes
que vossas mulheres irão ostentar em salões
nem para cuidar das vossas plantações
de algodão e café
não contem com amas
para amamentar os vossos filhos sifilíticos
não contem com operários
de segunda categoria
para fazer o trabalho de que vos orgulhais
nem com soldados inconscientes
para gritar com o estômago vazio
vivas ao vosso trabalho de civilização
nem com lacaios
para vos tirarem os sapatos
de madrugada
quando regressardes de orgias noturnas
nem com pretos medrosos
para vos oferecer vacas
e vender milho a tostão
nem com corpos de mulheres
para vos alimentar de prazeres
nos ócios da vossa abundância imoral

Não contem comigo
Renuncio-me
Eu atngi o Zero

E agora podeis queimar
os letreiros medrosos
que às portas de bares hotéis e recintos públicos
gritam o vosso egoismo
nas frases “SÓ PARA BRANCOS” ou COLOURED MEN ONLY”
Negros aqui brancos acolá

E agora podeis acabar
com os miseráveis bairros de negros
que vos atrapalham a vaidade
Vivei satisfeitos sem colour lines
sem terdes que dizer aos frequeses negros
que os hotéis estão abarrotados
que não há mais mesas nos restaurantes
Banhai-vos descansados
nas vossas praias e piscinas
que nunca houve negros no mundo
que sujassem as águas
ou os vossos nojentos preconceitos
com a sua escura presença

Dissolvei o Ku-Klux-Klan
que já não há negros para linchar!

Porque hesitais agora!
ao menos tendes oportunidade
para proclamardes democracias
com sinceridade

Podeis inventar uma nova história
inclusivamente podeis inventar uma nova mística
direis por exemplo: No princípio nós criamos o mundo
Tudo foi feito por NÓS
E isso nada me interessa

Ah!
que satisfação eu sinto
por ver-vos alegres no vosso orgulho
e loucos na vossa mania de superioridade

Nunca houve negros!
A África foi construida só por vós
A América foi colonizada só por vós
A Europa não conhece civilizações africanas
Nunca houve beijos de negros sobre faces brancas
nem um negro foi linchado
nunca matastes pretos a golpes de cavalomarinho
para lhes possuirdes as mulheres
nunca estorquistes propriedades a pretos
não tendes nunca tivestes filhos com sangue negro
ó racistas de desbragada lubricidade

Fartai-vos agora dentro da moral!

Que satisfação eu sinto
por não terdes que falsear os padrões morais
para salvaguardar
o prestígio a superioridade e o estômago
dos vossos filhos

Ah!
O meu suicídio é uma novidade histórica
é um sádico prazer
de ver-vos bem instalados no vosso mundo
sem necessidade de jogos falsos

Eu elevado até o Zero
eu transformado no Nada-histórico
eu no início dos tempos
eu-Nada a confundir-me com vós-Tudo
sou o verdadeiro Cristo da Humanidade!

Não há nas ruas de Luanda
negros descalços e sujos
a pôr nódoas nas vossas falsidades de colonização

Em Lourenço Marques
em New York em Leopoldville
em Cape Town
gritam pelas ruas
fogueteando alegrias nos ares

- Não há negros nas ruas!
Nunca houve
Não há negros preguiçosos
a deixar os campos por cultivar
e renitentes à escravização
já não há negros para roubar
Toda a riqueza representa agora o suor do rosto
e o suor do rosto é a poesia da vida
Viva a poesia da vida!
Viva!

Não existe música negra
Nunca houve batuques nas florestas do Congo
Quem falou em spirituals?
Os salões enchem-se de Debussy Strauss Korsakoff
que não há selvagens na terra
Viva a civilização dos homens superiores
sem manchas negróides a perturbar-lhe a estética!
Viva!

Nunca houve descobrimentos
a África foi criada com o mundo

O que é a colonização?
O que são os massacres de negros?
O que são os esbulhos de propriedade?
Coisas que ninguém conhece

A história está errada
Nunca houve escravatura
Nunca houve domínio de minorias
orgulhosas da sua força

Acabei com as cruzadas religiosas
A fé está espalhada por todo o mundo
sobre a terra só há cristãos
VÓS sois todos cristãos

Não há infiéis por converter
Escusais de imaginar mais infidelidades religiosas
para justificar
repugnantes actos de barbarismo

Não necessitais enviar mais missionários
a África
nem nos bairros de negros
Nunca houve mahamba
nem concepções religiosas diferentes
nunca houve religiosos a auxiliar a ocupação militar

Acabai com os missionários
os seus sofismas
os seus milagres
inventados para justificar ambições e vaidades

Possuis tudo TUDO
e sois todos irmãos

Continuai com os vossos sistemas políticos
ditaduras democráticas
isso é convosco
Explorai o proletariado
matai-vos uns aos outros
lutai pela glória
lutai pelo poder
criai minorias fortes
apadrinhai os afilhados dos vossos amigos
criai mais castas
aburguesai as ideias
e tudo sem a complicação
de verdes intrusos
imiscuir-se na vossa querida
e defendida civilização de homens
privilegiados

E agora
homens irmãos
daí-vos as mãos
gritai a vossa alegria de serdes sós
SÓS!
únicos habitantes da terra

Eu artingi o Zero

Isto significa extraordinariamente a vossa ética
Ao menos
não percais a ocasião para serdes honestos

Se houver terramotos
calamidades cheias ou epidemias
ou terras a defender da evasão das águas
ou motores parados em lamas africanas
raios vos partam!
já não tereis de chamar-me
para acudir as vossas desgraças
para reparar os vossos desastres
ou para carregar com a culpa das vossas incúrias
Ide para o diabo!

Eu não existo
Palavra de honra que nunca existi
Atingi o Zero
o Nada

Abençoada a hora
do meu super-suicídio
para vós
homens que construís sistemas morais
para enquadrar imoralidades

O sol brilha só para vós
a lua reflecte luz só para vós
nunca houve esclavagistas
nem massacres
nem ocupações da África

Como até a história
se transforma num tratado de moral
sem necessidade de arranjos apressados!

Os pretos dos cais não existem
Nunca foram ouvidos cantos dolentes
misturados com a chiadeira do guindaste
Nunca pisaram os caminhos do mato
carregadores com sem quilos às costas
são os motores que se queimam sob as cargas

Ó pretos submissos humildes ou tímidos
sem lugar nas cidades
ou nos escaninhos da honestidade
ou nos recantos da força
dançarinos com a alma poisada no sinal menos
polígamos declarados
dançarinos de batuques sensuais
Sabeis que subistes todos de valor
atingistes o Zero sois Nada
e salvastes o homem

Acabou-se o ódio
e o trabalho de civilização
e a náusea de ver meninos negros
sentados na escola
ao lado de meninos de olhos azuis
e as extorções e compulsões
e as palmatoadas e torturas
para obrigar inocentes a confessar crimes
e medos de revolta
e as complicadas demarches políticas
para iludir as almas simples

Acabaram-se as complicações sociais!

Atingi o Zero
Cheguei à hora do início do mundo
e resolvi não existir

Cheguei ao Zero-Espaço
ao Nada-Tempo
ao eu coincidente com vós-Tudo

E o que é mais importante:
Salvei o mundo!

Agostinho Neto (1949)

Thursday, February 01, 2007

A Luta Continua

After more than two decades, I finally came accross again to the Miriam Makeba's A Luta Continua, perhaps one of the most powerful and touching songs from Southern Africa. Hearing and watching Makeba performing this song which was/is a cry of war - against colonialism, poverty, opportunism, corruption - took back to the past, when utopias and political dreams had a sense. No more actions, the time is for dreams.

A Luta Continua!

Sunday, October 22, 2006

Race and Catastrophe II

...while white folks "finds" food in a store. Apparently, to be white is to be law-abiding citizen, even before the catastrophe of a hurricane.

Race and Catastrophe I


The reactions of the media, relatively to human condiction of survival.
According to AP (Associated Press)/YahooNews.com, this black had jsut looted a store. In simple words, black loots...

Thursday, August 31, 2006

Viajem

Quem Mais, Se Não a Ti?

colecção de lembranças (criadas), sonhos (irrealizáveis) e desejos (impossíveis)
haja tempo para o presenciar do subsconsciente, que teima em nos moldar num
yang-yin eterno, divina e divinizante. Eis
a fantasia de quem vive à espera do nosso metamorfose em um.

nada de mais, apenas a nossa singularização. Porém, a realidade de irrealizáveis
desperta cruelmente. Ao invés de uma unicidade, num
ab infinito abismo corpóreo-espiritual vivemos, sem leis
que possam ordear esse (meu?) imaginado e real infernum.

um dia de tudo hei-de acordar e de libertar
e, aí, poderei encarrar-te ou simplesmente
riscar-te do meu inconsciente.

isso mesmo! E assim poderei eu fartar
de outras, que a tua presença, infelizmente
obrigou-me a tira-las da minha mente.

Adamado - Aug/29/2006

Wednesday, August 30, 2006

ANO DE MERDA DE 1973

Que ano de merda, o ano de 1973!
Ano fatal para Amilcar Cabral, que não pode ver a independência de Guiné e das ilhas de Cabo Verde concretizar-se (que iria, no entanto, nos anos seguintes). Com tal acontecimento, Cabo Verde, Guiné, a África e o mundo, perderam um dos seus melhores líderes políticos (ou, melhor, um verdadeiro “revolucionário par excellance” – Challiand).
Ano triste para o mundo esquerdista, o mundo daqueles que sonham, pois “não só do pão vive o homem.” Foi neste ano de merda, no dia 20 de Junho, que aconteceu o que ficou na história como Massacre de Ezeiza, em Argentina, quando snipers atiravam sobre Peronistas esquerdistas, provocando, pelo menos, 13 mortos mais de trezentos feridos.
Ano da Guerra de Yom Kippur, o quarto e o mais devastador conflicto Israelo-Árabe.
E para além de muitos outros trágicos acontecimentos, o ano de 1973 foi de facto UM ANO DE MERDA. Grande exemplo disso, é o poema de Vinicius de Moraes.
Para além de ter sido um poeta de amor, Vinicius foi também um poeta político. Soube sempre analizar em forma poética a vida politica (quando nacional, isto é, brasileira, sempre de forma camuflada, devido a censura do regime militar, instaurado no Brasil desde 1964). Por aqueles que seguem a politica latino-americano, sabem bem o que significa o ano de 1973: antes de 11 de Setembro ter sido confiscado pelos norte-americanos como um dia deles, foi sim o dia triste de Chile, da America Latina e do Mundo. 11 de Setembro 1973, Salvador Allende, presidente socialista eleito era deposto e morto quando defendia o palacio presidencial contra as forças anti-Allende, a comando do general Pinochet.O assassinato de Allende foi apenas uma “crónica de uma morte anunciada” (expressão de Gabriel Garcia Marquez). Não anunciadas, porém, não menos importante, foi a morte do Poeta do Canto General , Pablo Neruda (nascido Ricardo Eliecer Neftalí Reyes Basoalto).Dois Pablos morrerriam também neste ano “de puta que o pariu” (Moraes): o mestre de pintura, Picasso, em Abril e o virtuoso de Cello, Casals, em Outubro.Estes “Três Pablões, não três pablinhos” tinham algo em comum: o uso da arte como arma contra o fascismo de direita e a condição miserável das massas oprimidas.Abaixo, um dos melhores poemas do Mestre Vinicius de Moraes, que bem soube registrar sobre o ano triste de 1973...

1973
Breve consideração à margem do ano assassino de 1973

Que ano mais sem critério
esse de 73
Levou para o cemitério
três Pablos de uma só vez

Três Pablões, não três pablinhos
No tempo como no espaço
Pablos de muitos caminhos:
Neruda, Casals, Picasso.

Três Pablos que se empenharam
contra o fascismo espanhol
Três Pablos que muito amaram
Três Pablos cheios de Sol.

Um trio de imensos Pablos
em gênio e demonstração
Feita de engenho, trabalho
Pincel, arco e escrita à mão.

Três publicíssimos Pablos: Picasso, Casals, Neruda
Três Pablos de muita agenda
Três Pablos de muita ajuda.
Três líderes cuja morte
o mundo inteiro sentiu

Oh ano triste e sem sorte
Vá prá puta que o pariu!

Vinícius de Moraes
[Gravado ao vivo em São Paulo, 1974, com Toquinho e Quarteto em Cy]

Friday, August 11, 2006

Poster Político de uma Era (II)

"Primer Patrice Lumumba, ... e agora bo, Amilcar, Amilcar Cabral"
A acção internacional relativa liberdade dos povos subjugados pelo imperialismo ocidental, foi possível, em parte, pela liderança carismática.

Cartaz Politico de uma Era


Poster político sobre a solidariedade para com a liberdade dos povos da Guiné Bissau e das ilhas de Cabo Verde. Poster originalizado da OSPAAAL - Organización de Solidaridad con los Pueblos de Asia, Africa y América Latina.
A propaganda internacional foi fundamental para sustentar o apoio diplomático, junto não só dos estados e povos da região tradicionalmente designada de “Terceiro Mundo,” mas também dos estados e povos do mundo ocidental (em particular, o apoio concedido pelos estados escandinavos).

Monday, July 17, 2006

FLAGELADOS DO VENTO LESTE

To the Capeverdean being, who is constantly struggling against the odds of the nature - and manmade problems, one might add - a reminescence of a poem, which reflects the true beingness of Capeverdeanity: "stubbornly we stand..."



Nós somos os flagelados do Vento-Leste!

A nosso favor
não houve campanhas de solidariedade
não se abriram os lares para nos abrigar
e não houve braços estendidos fraternamente para nós

Somos os flagelados do Vento-Leste!

O mar transmitiu-nos a sua perseverança
Aprendemos com o vento o bailar na desgraça
As cabras ensinaram-nos a comer pedras para não perecermos

Somos os flagelados do Vento-Leste!

Morremos e ressuscitamos todos os anos
para desespero dos que nos impedem a caminhada
Teimosamente continuamos de pé
num desafio aos deuses e aos homens

E as estiagens já não nos metem medo
porque descobrimos a origem das coisas
(quando pudermos!...)

Somos os flagelados do Vento-Leste!

Os homens esqueceram-se de nos chamar irmãos
E as vozes solidárias que temos sempre escutado
São apenas
as vozes do mar
que nos salgou o sangue
as vozes do vento
que nos entranhou o ritmo do equilíbrio
e as vozes das nossas montanhas
estranha e silenciosamente musicais

Nós somos os flagelados do Vento-Leste!

3 Sonetos do Mestre Vinicius de Moraes


Soneto da fidelidade

De tudo, ao meu amor serei atento
Antes, e com tal zelo, e sempre, e tanto
Que mesmo em face do maior encanto
Dele se encante mais meu pensamento.

Quero vivê-lo em cada vão momento
E em seu louvor hei de espalhar meu canto
E rir meu riso e derramar meu pranto
Ao seu pesar ou seu contentamento.

E assim, quando mais tarde me procure
Quem sabe a morte, angústia de quem vive
Quem sabe a solidão, fim de quem ama

Eu possa (me) dizer do amor (que tive):
Que não seja imortal, posto que é chama
Mas que seja infinito enquanto dure.


Soneto da separação

De repente do riso fez-se o pranto
Silencioso e branco como a bruma
E das bocas unidas fez-se a espuma
E das mãos espalmadas fez-se o espanto.

De repente da calma fez-se o vento
Que dos olhos desfez a última chama
E da paixão fez-se o pressentimento
E do momento imóvel fez-se o drama.

De repente, não mais que de repente
Fez-se de triste o que se fez amante
E de sozinho o que se fez contente.

Fez-se do amigo próximo o distante
Fez-se da vida uma aventura errante
De repente, não mais que de repente.


Soneto da intimidade

Nas tardes de fazenda há muito azul demais.
Eu saio as vezes, sigo pelo pasto, agora
Mastigando um capim, o peito nu de fora
No pijama irreal de há três anos atrás.

Desço o rio no vau dos pequenos canais
Para ir beber na fonte a água fria e sonora
E se encontro no mato o rubro de uma amora
Vou cuspindo-lhe o sangue em torno dos currais.

Fico ali respirando o cheiro bom do estrume
Entre as vacas e os bois que me olham sem ciúme
E quando por acaso uma mijada ferve

Seguida de um olhar não sem malícia e verve
Nós todos, animais, sem comoção nenhuma
Mijamos em comum numa festa de espuma.

The Superiority of the Parliamentary System

The Superiority of the Parliamentary SystemOne of the debates that have been heat the political science community is about the different types of the government system under democratic rules. Many political scientists have been setting differences between the parliamentary system of Government (Parliamentarism) and the presidential system of the government (Presidentialism). Some political scientist (as in the case of Juan Linz) has argued that the former system of government leads to more efficiency of the political activity than the later. In this paper, I identify myself with those scientists and I will try to demonstrate that the parliamentary system of government is more efficacious, when compared to the presidential system of government.In order to simplify the arguments that will be presented, I will contrast two countries, each one representing a different political system of government. The United Kingdom will represents the parliamentary system and the United States, the presidential system.1. What is the parliamentary system of government?One political regime is classified under the label of parliamentarist when is possible to note and conclude that the focus of the political activity and the center of all political process is based in Parliament. This means that the parliament (or the name that it has depending on the country[1]) is the main source of the political legitimacy.Because the parliament plays an important role in this kind of political system, we think it is necessary to describe what is a Parliament. The etymological origin of the English word "parliament", in accordance to the Encyclopedia Britannica, is in the Old French word Parlement, which, in its turn, derives from the French verb parler, which means to speak, or in the general terms, to speak one with others[2]. We can understand the Parliament as a political body where the representatives of a determined nation discuss and make laws concerning the social, economical and political realities of that country. In the James Wilson's sense, a parliament "is an assemblage of elected representatives who both passes law and select the nation's chief executive"[3].In the parliamentary system, because the source of the political legitimacy is based in the Parliament, there is no such thing as a separated election to the executive branch of the government, that is, the chief of executive and his/her cabinet do not receive the legitimacy through a direct election. The people do not interfere in the decision of who will run the country. The executive is constructed within the parliament by a majority party or a coalition of parties with more than 50% of the total seats in that house. The executive may be defined as a kind of the special committee of the parliament. Because the executive is formed by the members of the parliament, parliamentary system is characterized by what the Hawaiian University Professor of Political Science, Fred Riggs, designates as fusion of power, that is a "balancing rule prevails that produces the fusion of executive/legislative authority in some kind of cabinet"[4].Another characteristic of the parliamentary system of government is the internal division of the executive, that is, the executive, to use Walter Bagehot's expressions, is divided by a position with a ceremonial power, exercised by the Chief of the State (a monarch or an elected president), and a position of the Prime Minister[5], with an effective power. Although the former only has the formal power, the head of the government, in the person of Prime Minister, is very powerful.According to the Blackwell Encyclopedia of Political institutions[6], we can at least find two kinds of parliamentary system of government, the two-party adversarial Westminster (Great Britain) model and the multi-party consensual form (Western Europe).The Westminster model is characterized by the fact that the "parliament government moulded the development of the party system and the transformation of the constitution", and "favoured strong cabinet government based on a disciplined majority party elected by single member constituency". On the other hand, the Consensual model characterizes by the fact that "the franchise was extended and parties developed before responsible or parliamentary government" and "led to coalition of several parties elected on the principle of proportional representation"[7].Since we will focus on the Britain system (the Westminster model), it is important to stress out all the characteristics of this kind of political government. According to Arendt Lijphart[8], the Westminster model has nine singular features:Þ Concentration of executive power: one party and bare-majority cabinetsÞ Fusion of power and cabinet dominanceÞ Asymmetric bicameralismÞ Two party systemÞ One dimensional party systemÞ Plurality system of electionsÞ Unitary and centralized governmentÞ Unwritten constitution and parliamentary sovereigntyÞ Exclusively representative democracy2.The Presidential System of GovernmentThe principal characteristic of the presidential government constitutes the fact of the existence of a real separation of power among the executive, legislative and Judicial branches of the government, exercised by the President, Congress and the Supreme Court, respectively.In the presidential system of the government there is no such thing as division of the executive branch of the government: the president represents at the same time the head of government, with constitutionally acclaimed powers to administer and execute the nation (the effective power) and the head of the state, that is, the person who represents of the whole nation, with ceremonial power, a reminiscent of the formal powers that a monarch has.The people elect both the president and the members of the congress, and therefore, both the Congress and the President can claim a popular legitimacy (although in the American system, as we know, the people vote indirectly to president, through the Electoral College).3. Some reasons of the superiority of the parliamentary systems (United Kingdom) over the presidential systems (United States)As stated before I believe that the parliamentary system works better. Now I describe and analyze some reasons why I believe that a parliamentary system, when compared to presidential system, is more advantageous.The first question is related to legitimacy, sovereignty, and decision-making. In the parliamentary system the Parliament is the only center of the legitimacy and sovereignty, understood as the only government branch that has a popular support through elections. The executive branch is not voted separately by the people, but it is a special committee of the Parliament, since it is formed by the members of party, which won the majority of seats in the last elections, or by a coalition of party with majority. The executive branch, therefore, is politically responsible to the parliament, and it has to show up some time to the parliament, where the members of the executive, individually or collectively, will be asked questions related to the government policies and actions by the deputies.Since the executive is politically responsible to the parliament, its survival depends exclusively to the confidence of the majority of the parliament. When the parliament lacks confidence on the actions and policies of the executive a vote of no-confidence is brought about and the executive falls and either is convoked new elections or a new government is formed to substitute the falling executive. This means than between the executive and the legislative (the majority of parliament) branches will develop a kind of concept of political and institutional cooperation where the later "compromise" to back most of the initiatives of law that the government presents to the parliament. Therefore it is easy to conclude that most of the government policies will have the consent by the parliament, and, in others words, this means, decisiveness and efficacy.In the presidential system, on the other hand, the executive branch is not formed within congress and, therefore, its survival does not depend on the Congress approval. The president is, theoretically, responsible to people (the electoral) and not to the congress, and the latter can not dissolve the president/executive, unless when the former does not respect the constitution or commits crimes (impeachment).What happens in the presidential system of government, when both the president and the congress claim themselves as legitimate speaker of the people’s will?This may lead to a constant conflict of views between what the president and what the congress want. Since the constitutive system of the presidential system determined a separation of power, "when the executive and legislative branches cannot reach consensus on major issues, gridlock arise in the decision-making process which lead to indecisiveness and drift"[9].Because the constitutive system of the American government is based upon the idea of the separation of power, andSince both the president and legislature derive their power from the vote of the people in a free competition among well-defined alternatives, a conflict is always latent and sometimes likely to erupt dramatically; there is no democratic principle to resolve it.[10]Besides the constitutive system, others factors contribute to the gridlock in the decision-making process in the presidential system.By contrary to the British system, where there is a rigid party system and the members of the parliament vote in function of the decision of the party (unless they do not want to be reelected in next elections), the presidential system of the United States is characterized by the independence of the congressperson relatively to the party structure. Since the congressperson want to be reelected, he or she, many times, votes in function of the constituency (of his or her district) - what political scientist describe as a representational vote, that is, "based on the reasonable assumption that the members want to get reelected, and therefore they vote to please their constituents"[11]. Whereas in the British system the consensus in the parliament is much easy to be reached (since the members' view represent the party view, and there are only three parties - Labor, Conservative and Liberal-Democrats), that is, there are basically three points of views, in the Congress, on the other hand, consensus among the members sometimes are not easily reached since we are before 535 points of views (100 in the Senate and 435 in the House of Representatives). Since in the presidential system there is a deep dependency of the congressperson to his/her constituency,From time to time an issue arouses deep passions among the voters, and legislators cannot escape the need either to vote as their constituents want, whatever their personal views, or to anguish at length about which side of a divided constituency to support. Gun control has been one such questions, the use of federal money to pay for abortions has been another, and the effort to impeach President Clinton in 1998 was a third. Some fortunate members of Congress get unambiguous cues from their constituents on these matters, and no hard decision is necessary; others get conflicting views, and they know that whichever way they vote it may cost them dearly in the next election.[12]Another point of argument of the superiority of the parliamentary system is related to the fact that whereas in that kind of political system the power changes between the parties (Labor or Conservative), in the United States the power shifts between Congress and President, that is, a weak presidency corresponds to a strong Congress and vice-versa. This fact, allied to the fact of both president and congress can claim legitimacy, lead to a situation where an ambitious speaker of the house may claim an overlegitimacy relatively to the president. That was what happened during the Gingrich era:At first glance, Gingrich appears to have occasioned a revolution in the speakership: he seems to look outward to the rest of Washington, even to the rest of the country, rather than inward to his congressional colleagues (…) He claims to borrow at least as much from presidents - FDR, Eisenhower, Reagan - as from previous congressional leaders. Gingrich has certainly transformed the speakership; he wields far more centralized power than any speaker since the "czar rule" days of Thomas B. Reed and Joseph G. Cannon.… in a political system where the power is fragmented among a number of players, a media strategy is indispensable to setting something done and one of the few effective ways of focusing the attention of otherwise distracted political actors. Media coverage can set the agenda, put a spin on particular issues, raise the stakes of opposition to a given program and create the perception of a public mood that is beneficial or detrimental to a cause.[13]The second aspect is related to the rigidity of the presidential system of the government. According to Juan Linz, the parliamentary system of government is characterized by its flexibility, a characteristic seen by that political scientist as an advantage of the parliamentarism over the presidentialism.The rigidity of the presidential system is directly related to fact of fixed term of the office (by the congress members and president), that is, neither president nor a congressperson can be removed from his office until the end of the mandate (unless they commit some crimes, constitutionally punishable). We can at least find two negative consequences from that fact. The first constitutes the fact that the rigidity may lead to an undemocratic administration, id est, an administration not popularly elected[14]. The second consequence constitutes the fact thatThe legal mechanism may also lead, in the event of a sudden midterm succession, to the rise of someone whom the ordinary electoral process would never have made the chief of state.[15]By contrast, the parliamentary system is characterized by flexibility, which means thatMyriad actors - parties, their leaders, even ran-and-file legislators - may at any time between election adopt basic changes, cause realignments, and above all, make or break Prime Minister.[16]Because of the flexibility of the system, political arrangements is frequent in order to get reaffirmation of the people's confidence, when it seems that the parliament is truly skeptic relative to government actions. In this aspect, according to Professor Oscar Martinez-Penate,The dissolution of one or both chambers of the parliament may be seen as a way of the chief executive to prove the people's adherence to his or her policies, principally when a national interest in game. For example, "in 1982 due to the Falkland War, the Prime Minister Thacher dissolved the House of Commons and called for a new election, which her party won the majority of seats in parliament".[17]We can see that parliamentary system permits more people/executive contacts than does the presidential system, which the president knows that we will not have face the elections for 4 years.The third point of distinction between presidentialism and parliamentarism is related to the command of the bureaucracy.In the parliamentary system, the bureaucracy only responds to a single member, the executive branch. All members of the bureaucracy is technically responsible to the minister leading the department where they are, and the minister (or the Prime Minister) is the intermediate between them and the parliament, that is, only members of the cabinet can go to the parliament to respond about the (mis)conduct of a determined member of an administrations. The fact that the power is fused permits theThe government sufficient unity of command to permit it to manage and coordinate a bureaucracy that is powerful enough to deal effectively with the increasingly complex problems of modernity. Moreover, because officials are not responsible to a multiplicity of centers of authority, they can administer more efficiently. Parliamentarism, therefore, provides a more coherent framework for managing the hierarchic component of a modern government (or organization) than the older disjointed presidentialist system based on the separation of powers.[18]In the American system of the government, on the other hand, the command over the bureaucracy is diffused. The bureaucracy is responsible to the president (the chief executive) and to the congress (the legal creator of the bureaucracy). Therefore, we are before a situation that Fred Riggs classifies of disunity of command over bureaucracy. In this sense, according to the Hawaiian Professor of Political Science, Fred Riggs,Not only is it difficult to secure agreements between the President and Congress, but in practice the heavy agenda carried by any congress compels it to delegate vast powers to its subcommittees, and the congeries of department heads that constitute a so-called "cabinet" in presidentialist regimes actually build competing bureaucratic empires.[19]Because of this disunity in command the American bureaucracy, when compared to the British bureaucracy, is less efficient, since it has two chiefs, and sometimes its chiefs may have different or even contradictory political points of views. This causes gridlock on the bureaucracy action and decision-making, since it have to work to please both the chief executive and the congress. In fact,Bureaucrats cannot deal effectively with the difficult problems of modern management unless they have a good deal of authority to act quickly, wisely and discretely when handling new and complex problems that vary from place to place and time to time so much that routinization of administration is often seriously dysfunctional.[20]When it seems that the congress and the president agree on the action of the bureaucracy, another political institution may come into scene: the Courts. This constitutes a disadvantage for the presidential system since the action, authority and decision-making of the bureaucracy is jeopardized.The action of the bureaucracy in the American system, as seen, has to face three obstacles: the presidency, the legislature and the Courts. The power of this is considerably overwhelming when compared to the ability of the Congress or the President to decide about the actions of the bureaucracy, and sinceThe potential for gridlock between President and Congress compels presidentialist regimes to empower an umpire in the form of a Judicial authority (a Supreme Court) that is able to impose a "rule of law" on these contending parties. This is typically done by reifying the Constitution as the ultimate source of authority in a presidentialist state. Thereby, the Judicial branch becomes a third element in the disunity of command that haunts bureaucrats and makes their role inherently problematic in presidentialist regimes.[21]Another disastrous consequence of the disunity of the centers of command over bureaucracy may lead to a situation which bureaucrats play congress against president in order to get more personal advantage. It is related to this topic that James Wilson wrote thatPolitical authority over the bureaucracy is shared between the presidency and Congress - with its many committees and subcommittees - so that every senior appointed official has at least two masters. This divided authority encourages bureaucrats to play one branch of government against the other and to make heavy use of the media. All this is unknown in nations with parliamentary governments, like Great Britain, where the prime minister and cabinet control the bureaucracy.[22]Bibliography4The Blackwell Encyclopedia of Political Institutions, edited by Vernon Bogdanar, Blackwell, Oxford, 19874The Encyclopedia Britannica, Volume 9, 15th Edition4Cook, Timothy, Evolution and revolution: leadership media strategies, in American Government, edited by Peter Woll, Longman, New York, 1999, 13th edition4Lijphart, Arendt, Democracies. Pattern of majoritarian and consensus government in twenty-one countries, New Heaven, 19844Linz, Juan, The perils of Presidentialism4Martinez-Penata, Oscar, Parlamentarismo o Presidencialismo, www.uaca.ac.cr/acta/1997may/oscarm01.htm4Riggs, Fred, Coping with modernity IV, http://www2.hawaii.edu/~fredr/6-mstzd.htm4Wilson, James, American Government, Houghton Miffin, Boston, 2000, 5th edition[1] For example, in Spain is known as General Court (Las Cortes Generales), Assembly of the Republic in Portugal (Assembleia da Republica), Federal Parliament in Germany (Bundestag), etc.[2] Encyclopedia Britannica, 15th Edition, Volume 9, page 161.[3] James Wilson, American Government, Houghton Mifflin, Boston, 2000, 5th Edition, page 177.[4] Fred Riggs, Coping with modernity IV, htpp://www2.hawaii.edu/~fredr/6-mstzd.htm[5] Or a Chancellor in the case of Germany, President of the Government, in Spain, etc.[6] The Blackwell Encyclopedia of Political Institutions, Edited by Vernon Bogdanar, Blackwell, Oxford, 1987, page 408.[7] Ibidem.[8] Arendt Lijphart, Democracies. Pattern of majoritarian and consensus government in twenty-one countries, New Haven, 1984, pages 6-9.[9] Fred Riggs, op. Cit.[10] Juan Linz, The perils of Presidentialism (italics mine).[11] James Wilson, op. Cit. Page 204.[12] Ibid. page 205.[13] Timothy Cook, Evolution and Revolution: leadership media strategies, in American Government, Edited by Peter Woll, Longman, New York, 1999, 13th Edition, page369.[14] The case of the Ford administration reveals this fact. Ford and his vice-president, Nelson Rockfeller, were not elected, but nominated. Nixon nominated Ford when his vice president resigned and the later became president because of the Nixon's resignation. Then, he nominated his own vice president.[15] Juan Linz, op. Cit.[16] Ibid.[17] Oscar Martinez-Penate, Parlamentarismo o Presidencialismo, www.uaca.ac.cr/acta/1997may/oscarm01.htm (my translations).[18] Fred Riggs, op. Cit.[19] Ibid.[20] Ibidem.[21] Ibidem.[22] James Wilson, op. Cit. Page 255.

Monday, June 20, 2005

Amilcar Cabral, Pai da Nacionalidade


Escrever sobre Amilcar Cabral, aliás como qualquer outro líder histórico, sempre é uma tarefa difícil. Isso porque invocar o nome de Amilcar Cabral cria sempre arrepios nos círculos sociais, académicos e políticos (não só em Cabo Verde, mas assim em Portugal, Guiné Bissau e outros países africanos e ocidentais). Para uns, é um arrepio de admiração daquele que o politólogo francês, Gerard Challiand, designou de revolucionário “par excellance”; para outros, é um arrepio provocado por uma sombra que ainda ofusca seus simples “politicismos” e falta de originalidade teórica e prática. Encontra-se hoje um debate mudo em Cabo Verde sobre a questão da “paternidade” da nacionalidade concedido ao Amilcar Cabral. “To be or not to be”, Shakespearre diria. Para tal questão, parte-se-a da mais básica, da lexicologia.
O que significa “nacionalidade”? Se levarmos em conta a etimologia, a palavra indubitavelmente, originou da vocábulo “nação.” Daí que muitas vezes se pense que “nacionalidade” só pode ser entendida em função da nação. O Dicionário da Língua Portuguesa da Porto Editora, versão online, apresenta seis definições para este substantivo feminino: 1. “grupo social unido pela mesma origem histórica, pela mesma língua e por tradições, interesses e aspirações comuns; nação;” 2. “comunidade política autónoma; Estado independente;” 3. séries de particularidades que definem uma nação;” 4. “unidade dos grupos de pessoas que constituem uma nação;” 5. “país onde alguem nasceu e que é cidadão; pátria; naturalidade;” 6. “condição jurídica e política própria de um cidadão nacional, adqueirida por nascimento ou por naturalização.”
Das definicoes acima mencionadas pode-se claramente constatar que o termo “nacionalidade” não é um termo estático. Pelo contrário, é um conceito multifacetado, no sentido que pode ser entendido tanto pela óptica da Nação (as definições 1, 3 e 4) , como pela óptica do Estado (2, 5, 6). Na primeira situação, nacionalidade é entendida pelo que designo de “projeção da nacao.” Baseando somente nesta perspectiva, certos consideram que Amilcar Cabral não pode ser considerado como “pai da nacionalidade” sendo que a nação, uma comundida histórica de formação multi-secular, transcende à existência individual.
Mas, existe também um entendimento do conceito da nacionalidade em função do Estado, id est, a nacionalidade como “projeção do Estado.” Nacionalidade, nesta perpectiva, é entendida unicamente em referência à existência de um Estado. Aqui estamos a referir a um conjunto de normas emanadas do direito interno e reconhecidas pelo direito internacional. “Nacionalidade”, assim como Jano, apresenta duas faces para poder ser considerada como tal: direito interno e direito internacional. O estado, mesmo na actual conjuntura internacional pos-Vestefaliana, ainda é o único sujeito que consegue estabelecer uma ponte entre aqueles dois direitos. Sem estado não há nacionalidade! Exemplifica-se os casos dos curdos ou dos bascos. São, de facto, uma comunidade histórica com todos os requesitos de uma nacão, mas não existe uma nacionalidade curda ou uma nacionalidade basca. Antes, os curdos são da nacionalidade iraquiana, turca, siria ou iraniana, e quanto aos bascos, eles são da nacionalidade espanhola. Nacionalidade, então como projeção do Estado, existe mesmo em situações em que o Estado nao corresponde à uma Nação (o caso da Espanha: existe um estado espanhol, e como tal uma “nacionalidade” espanhola, mas não existe, e nem num futuro proximo há-de existir uma nação espanhola). Uma figura clara da nacionalidade é o passaporte. Nós, os caboverdianos, onde quer que vamos apresentamos sempre a prova da nossa nacionalidade (fruto da nossa “luta pelo reconhecimento” hegeliana). Os bascos, por mais afluentes que sejam, não possuem um passaporte próprio.
O processo de independência de Cabo Verde não pode ser entendida sem referência a Amilcar Cabral. Daí que a formação de um Estado caboverdiano, soberano e independente, um elo de ligação entre a nação e a comunidade internacional é, mesmo para os que recusam a história, fruto da luta e da teoria de Amilcar Cabral. Por ser um percursor da fundação do Estado de Cabo Verde, Amilcar Cabral é indiscutivelmente, e, ipso facto, “pai da nacionalidade caboverdiana.”

Abel Djassi Amado
Boston, Massachusetts, EUA
ssybale@hotmail.com

Democratization of Africa or Africanization of Democracy

________________________________________________________________________
Democratization of Africa[1] or Africanization of Democracy? That is the Question!

By Abel Djassi Amado

Original published in Portuguese in Expresso das Ilhas on June 12th and 19th 2002

When in 1991 the Soviet Union had fallen as result of unpredictable consequences of Perestroika and Glasnost policies, many political analysts acclaimed a new phase in the ideological evolution of the mankind. For some, that fact constituted the end of the political phenomenon of third wave of democratization (Samuel Huntington). For others, the democratization of formers Eastern European communist regimes meant the end of history, that is, liberal democracy constitutes the “final form of human government.”[2]
At the same time, as it was following a domino theory, democracy has became a dominant fact in the denominated Third World, including Africa, former territory of geopolitical disputes of the two former superpowers in the period of Cold War. However, this wave of democratization, after a decade or so, proved not to be as successful as many had hoped. The liberal democracy, as the recent history can show, proved not to be a solution to most of African problems. On the contrary, in many African regions, liberal democracy deepened social divergences.
The liberal democracy of western characteristics that infiltrated into African continent did not imply, as the former political regimes, also of western importation – be it in the form of rightist or leftist authoritarianism or in the form of façade democracy (case of Senegal) – a fundamental change in the political and social structure. In part, this was due to the fact that democracy was sent to Africa “c/o State instead of c/o People” (Ajume Wingo). In other words, liberal democracy resulted in the high levels (political elite), away from popular actions (“outside-in” phenomenon). Because of external pressures, African authoritarian states were forced to accept premises of western liberal democracy as a condition to enjoy of international economic aid.
The post Cold War Africa, which supposedly would be walking to social-political progress with the advent of democracy, submerged in deep crisis. In the region of Great Lakes, political and social disorder became the dominant phenomenon: in Zaire (now Democratic republic of Congo), the end of United States sponsorship to the three decade dictator Mobutu allowed the rise of rebel groups; in Uganda and Rwanda, liberal democracy allowed a revolution in the social-political hierarchy, which in its turn resulted in a civil war.
In other regions, such as Nigeria and Ghana, liberal democracy meant the entrenchment of political and ethnical loyalties, since people cast their votes more in function of “concrete kinship solidarity as against ideological theory.”[3] In some countries, former dictators found that by allowing some form of popular consultation (that is, election in the western sense of the word) they could legitimate themselves both at the domestic level and in the eyes of international creditors/aid givers.
The truth is that western style democracy proved to be a fiasco in Africa. Today’s Africa is a neglected continent. It is important, thus, to “Africanize” democracy.
In the path of “Africanization of democracy” it is important to stress out the fundamental values of the African Political Philosophy. The first element would be the unconditional recognition of an African Philosophy. This is related to the fact that it is the job of the philosophy to elaborate social and political concepts, which are important not only for categorization of the political reality in function of local sources of wisdom, but also to legitimate political institutions founded on the basis of that local wisdom.
As it was negated history, until few decades ago, philosophy, this western etymon, was also considered as something alien to traditional African communities. The myth of inexistence of an African philosophy, and within this of a political philosophy, would make African accept premises of western (political) philosophy.
However, social and ethical values are to the political culture as salvation is for Christian. African morality distinguishes itself from western morality. The later bases itself upon individualism and the cult of individual success (ethics of egoism). On the contrary, and according to Ghanaian philosopher Kwasi Wiredu, African societies are characterized by “ethos of a communalistic society.” In this aspect, moral imperative of individual from those societies is to “adjust your interests to the interests of others even at possible cost of self-denial”[4] (ethics of altruism). Moreover, even because that moral precept has no coercive element, which would make it possible to impose upon communitarian relations, the fact of the social psychology bases itself on the principle that individuals “are enjoyed to think in terms of not what they can gain from their society but what the society can gain from them”[5] would allow the realization of an “ethos of a communalistic society.” Hence the necessity of a deep study of philosophy and ethics of African societies.
For this reason, in these last years has registered an explosion of an African philosophy, in which authors such as Kwasi Wiredu, Ali A. Mazrui, Ajume Wingo, Teodros Kiros, K. Anthony Appiah, D. A. Masolo, I.A. Menkiti, among others, proved not only the existence of an pre-colonial African philosophy (different and independent from western philosophy) but also try to provide a way of real democratization of Africa “inside-out.”
Speaking of an “Africanization of democracy” implies necessarily the usage of the concept of “Living Legitimacy” (Ajume Wingo). This concept refers to a “system in which the institutions and the principle that govern citizens re derived from the way they conduct their lives and reflects their understanding of themselves. This inductive method builds on tradition, customs, and habits of the heart.”[6] Related to this principle, it is the Amilcar Cabral’s concept of “return to the source.” In the Cabralian perspective, whichever political formula, even a revolutionary one, needs to have fundamental understanding of local social and political conditions. Thus, before the institution of any political regime it would be important to “return to the source” as a form of understand original forms of social relations.
In this sense, truly democracy would only emerge in the black continent if respect and be dependent of local habits (not imported political habits). Thus, African democracy must be founded on localism and from there to a national scale (in accordance to the boundaries inherited from colonialism). The process, however, has taken a different path: from the center of national power to the regions. The result would be the implementation of a consensual federalism. Consensual democracy would have as basic foundation the ethos of communalistic society. This new democracy would be based upon proportional representation of different social groups that constitute social mosaic, both in the legislative and in the executive. The new executive, under this type of democracy would be based upon African morality of consensus in decision making.



[1] For the purpose of this article, Africa is considered as the Sub-Saharan Africa. Thus, Maghreb is excluded in this analysis.
[2] Francis Fukuyama, The End of History and the Last Man (New York: Avon Books, 1992), pp. xi.
[3] Ali A. Mazrui, “Ideology and African Political Culture” in Explorations in African Political Thought. Identity. Community. Ethics (New York: Routledge, 2001), pp. 102.
[4] Kwasi Wiredu, “Democracy and Society in Africa”, in Explorations in African Political Thought. Identity. Community. Ethics (New York: Routledge, 2001), pp. 172.
[5] Ibid, pp. 173
[6] Ajume Wingo, “Living Legitimacy. A New Approach to Good Government in Africa.”, New England Journal of Public Policy (Spring/Summer 2001), pp. 49.

Monday, May 16, 2005


Sudan Street during the Fall... How beautiful. Posted by Hello

SGT Amado, SPC Wooford (Gunners of the 13th COSCOM CG PSD) Posted by Hello

Sunday, May 15, 2005

Amado

Amado

De nome, incondicionalmente, já o sou
Ao menos isso, quando para ti, não existo
E se vivo ou é porque a vontade de sonhar é maior ou
Que há esperança de, por ti, ser visto

Isso seria contentar-se com pou-
Co, alguns poderiam deixar escrito
Mas para quem a todos os lugares te procurou
Contentará apenas com um segundo do seu olhar… bastará isto

Pouco importa que seja hoje, amanhã ou depois
Ou que seja aqui, ali ou acolá
Mas que seja um cruzar de olhar

E aí poderei escrever que valeu a pena, pois,
Um amor de tempos sei lá,
Amado serei, há-de me lembrar

Balad, 9 dezembro 2004

Amor Incondicional

Amor Incondicional

Por ti,
Sonhei, sonho…
Esperei, espero…
Ainda na mesma situacao
Sempre imaginando que o amanha a ti me levera
Se ao menos, por um segundo
A tua mente poder ler
Talvez desista do amanha, por ser ignorado pelo teu inconsciente
Incondicional deixaria de ser o meu amor

Less Capeverdeanity

Less Capeverdeanity

Abandoned in the ocean
However, present in all seven seas
For numbers is not what really matters
Rather few brave men can make the opus

I had traveled where work is
For my pride and my will to live as man
Make me to postpone my contract with my people
And search for more…

More money
More knowledge
More civilization
More humanness

In the end, it will be finally discovered
For I will have encountered less…
Less Capeverdeanity
Less of what makes me a man qua man

Paradoxally, strangeru
Increased my sense of Capeverdeanity….
Outside nha terra
I appreciate its morna, its funana, its Panteras, its Ildos…
Paxenxa propi!

Numero 14

“Número 14”

Dos tempos já idos, a ti lembrava
Numa forma numérica, pois o meu amor covarde
Escondia ao redor de códigos….mas sonhava...
Poder expressar, cedo antes que tarde

Ao dia, turma B comigo estava
À noite, na solidão do meu pensar, um interno avant garde,
Aquilo de emoções não ter, negava
Quando o silêncio gritava: “meu coração de amores por ‘14’ arde…”

14 anos já volvidos, e ainda a ti espero
Mudaram-se tudo e todos… não a vontade de te sentir
Muito menos, o meu querer ser em ti, de dois em um sermos

E agora que o tempo voa, mais razões gero
Para continuar querendo-te comigo, sem nunca mais deixar-te ir
Pois aproxima-se o dia em que o primeiro beijo teremos…


Feito aos 10 de Dezembro 2004
LSA Anaconda, J5, Balad, Iraq

Self Traitor

Self-Traitor

For Man with no ideals
It is a living animal
Worse than that
Is an abandonment of a long held ideal?

Moved out Africa
Knowledge, they said, I went in search for
Mother Africa, poor, uncivilized and uneducated
Could not afford to educate me

In the western, curiously I have encountered
My personal paradox:
African in biology
Western in culture

My paradox incited me
For an infinitesimal questionings
Why