In recent years, there has been a growing discourse around the enduring impact of imperialism on Africa and the broader global order. This issue, as articulated by prominent scholars and activists like Prof. Chidi G. Osuagwu, sheds light on what many consider the heart of the imperialist problem—a system of exploitation and plunder that has roots tracing back to ancient civilizations and continues to shape the geopolitical landscape today.
Imperialism, as Osuagwu describes, is a sophisticated form of “robbery-without-bounds,” a term that underscores the relentless extraction of resources and wealth from one part of the world to benefit another. This exploitation is not a new phenomenon; rather, it has evolved through history, from the cattle-clad conquests across Africa to the more modern acts of aggression, such as the bombing of Libya, driven by desires to control valuable resources like gold.
Osuagwu’s analysis draws a connection between ancient Mesopotamian civilizations and the present-day structures of global power. He suggests that the Aryan and Semitic peoples, who once fought among themselves for control and resources, laid the foundation for modern imperialism. This conflict, according to Osuagwu, mirrors the struggles seen during World War II, where the Nazis and the Jewish people clashed, with both sides entangled in a battle over economic control and resource distribution.
However, Osuagwu posits that the most toxic form of imperialism today is what he terms the “Judeo-Roman” model. This model combines two critical elements: the Roman law of usufruct, which centres around the power of the sword, and the Babylonian law of mammon, symbolizing the power of compound interest. He argues that these principles, now captained by the Anglo-American and Jewish financial systems respectively, are used to perpetuate a global order that traps entire nations, particularly in Africa, in cycles of debt and dependency.
The ongoing conflict in Ukraine, the rise of BRICS (Brazil, Russia, India, China, South Africa), and other global developments, Osuagwu argues, are manifestations of a broader challenge to this entrenched world order. These events represent a pushback against the dominance of those whom he describes as the “Scions-of-Beast,” a term he uses to refer to those he believes carry forward the legacy of Neanderthal genes, characterized by a relentless drive for plunder and control.
Osuagwu also delves into the spiritual and cultural dimensions of African resistance, invoking the kola nut ritual as a symbol of the deep, geometric relationships between humans, spirits, and the divine. He suggests that such sacred principles, which defy simplistic human logic, should never be applied to inter-human social relationships. This is why, he asserts, all serious religions have historically forbidden usury—the very practice that is now central to the economic systems led by global financial powers.
In this context, the construction of military bases by Western powers in Africa, which Osuagwu refers to as “Robbers’ Dens,” represents the physical manifestation of this imperialist mindset. The recent struggles of France to maintain its influence in former colonies like Mali, Burkina Faso, and Niger highlight the desperation of these powers to hold onto their resource-rich territories, often without regard for the sovereignty or well-being of the local populations.
Despite these challenges, there is a growing awareness among African youths and across the African diaspora of the need to resist and reclaim their autonomy. However, Osuagwu warns that this awakening is not happening quickly enough to address the pressing challenges posed by the global debt trap and the continued exploitation by imperialist powers.
The article from The New York Times that Osuagwu references underscores the urgency of this situation. It paints a sobering picture of Africa’s current predicament, where many nations find themselves ensnared in debt, unable to break free from the financial chains imposed by the global economic order. Yet, as Osuagwu notes, the rising consciousness among African youth offers a glimmer of hope that, while the response may be late, it is not too late to change the course of history.
In conclusion, the issues raised by Prof. Chidi G. Osuagwu highlight the complex and deep-rooted challenges that Africa faces in the modern world. These challenges are not just economic but are intertwined with historical, cultural, and spiritual dimensions. As Africa and the world grapple with the legacy of imperialism, the need for a collective awakening and concerted action becomes ever more pressing.
