El Monte (the wild) or the Igbo example for black American political contradictions I

In some accounts, Igbo means wild —signifying forest and woods—, so they are the people of the wild; with their rejection of the so-called civilized conventions, although their own culture is politically exemplar. This is what primitive African oppressive political systems had, different from those the westerns; the ability of the people to leave and star again by their own, creating a new society from the scratch of mere living.

This is then how Igbo people organized their society, based in economical relationships but not as political determinations; which keep dissociated of economic power, and linked to age, as a gerontocracy nucleated in the family. That’s why the system was able to regulate their political development, avoiding those western sclerosis of Modernity; at least ‘till that same modernity overpowered them, since the weakness of this model is its military disorganization.

Still the system is so efficient, that allows its immediate reparation, as long as people find a way back to the wild; that means, if only people are willing to leave the accommodation of civilized society, and start from the ground. This Igbo culture is especially interesting, because it allows the understanding of African anthropologic structures; and in this sense, humanity evolves cellularly, splitting societies when their overgrowth makes them sclerotic in their determinations.

Because of this, deities are of an ambiguous nature hard to understand, but which is not even necessary at all; because reality is what is at stake —and it’s always concrete and immediate in its functionality—, no matter if human or divine. Which makes African culture so different from the western, which always depend on universalities and abstractions; leading to development as precious as disastrous, like that of Western philosophy, specifically its modern Idealism.

That explains the flexibility and adaptability of the Igbo pantheon, which is only and organization of reality; subjected to the constant adaptation of the nature it manifests in, with the specialized interpretation that adequate culture to reality. Thus here lies the importance of the medicine men —root workers and curanderos— as the priesthood, rather than philosophers; responsible for the interpretation of this entanglement of determinations, and so organizing them in an intelligible sense.

What’s curious here is that this is how pantheons evolved in human history, even those of Western civilizations; and not only with the fusion of religions but even in its internal development, as in the case from Atonism to Christianity and Islan. This is then what shows the resilience of human nature, over the sclerotic decadence of its western structures; as the true consistence of humanity, based on its own reality and not on the idea they have of themselves.

The difference is in the beginning, where Igbo culture insists on splitting while West cultures insists in the overgrowth; to the point where it can no longer overcome its own entropy, after that moment of its splendor that was modernity. This is then what happens with Modernity, with society becoming postmodern and thus starting its declining; with this example of United States as the New Rome, in a position no other power has been before in the West.

Everything has been a just development, between these two splendors of Rome in antiquity and the United States in postmodernity; and so the new developments would lie in the cultural group that holds the functions of German at the moment of Rome decadence. This would be the case of black people, as the ones stablishing their own determinations to survive the crumbling of the structure; but for which they need to do nothing else than preserve their own ancestrallity, because it’s the only source of sense for the new reality; and other than that would be the extension of the same crumbling structure, dragging us in its agony.