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Conquering the Mountaintop

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This work examines some of the actions that capitalism implemented, in its quest to become the powerful socioeconomic power that this entity became in the Americas and the rest of the world.  The examination is made from three perspectives.  The first is the manner in which the foregoing force, which is identified as the world’s most powerful production system in this work, visualized God and religion and the roles that such elements were to play as the deliverers of the world and its peoples.   The second is manner in which extent to which capitalism utilized the Holy Scriptures towards labeling others in the world, the basis by which this force categorized such players as pagans. The contention is that this categorization became the basis by which the thesis of paganism, Jim Crow and other purveyors of separation of humans from one another in the world was germinated. 

Out of the bible’s theology, capitalism designed its belief 1) that love of humans for one another was the exclusive domain of members of this kingdom, 2) that its members were chosen by God to teach love and the capacity to mobilize people towards building God’s world to all of its peoples, 3) it was mandated by God to acquire all of the resources with which the world was endowed towards carrying out important task, which was anchored in its ensuring that the life qualities of those who possessed the capacity to give love was bettered, 2) the chattel enslavement of pagan-Africans or any of the world’s other pagan tribes for the purpose of extracting their labor power were means to the foregoing end.  Indeed, against this background, Columbus’ journeys to the Americas were incidental to capitalism’s quest to promote the work that God had created this system of production to do in His world.  The third is the extent to which the capitalism’s chattel enslavement of Africans propelled Martin Luther King and others to undertake the civil rights marches that such actors implemented in the United States of America between the 1950’S and the 1960’s.

In the context of the foregoing perspectives, this work echoes the thesis of writers who explored the basis by which Africans became parts of the Americas that such an exercise engendered a form of racism that, for the first time in the history of the world, became anchored in the skin color of its humans.  Needless to say, that such racism led to capitalism’s virtual lock-out of Africans from the economic resources that their own labor generated in the Americas, which can be seen as the mountain top of which Dr. King spoke in his famous I have a dream speech that he made before his death in 1968.

In this work, the question is asked, how amidst the racial and other forms of prejudices that the chattel enslavement of our forefathers generated among Africans can we become the self reliant kingdom that God wants us to be in the Americas? The author calls on Africans to revisit certain aspects of our lives, including the gods we serve and the kingdoms which we rely for deliverance into better life qualities, for relevance to our deliverance. We need to ask ourselves, are we, by utilizing the methods that the foregoing players design to help themselves, able to exit the lives of marginalization, hopelessness and poverty that continuously stalk many of us in the communities in which we abide in the world?