Patrice Lumumba: Wealth for the People
by Blessing Simon
Patrice Lumumba was the Congo’s first prime minister after independence in 1960 and a fierce voice for reclaiming national wealth from colonial control. Reading about him, I focused on the practical suggestions he made for redistributing wealth and ending foreign domination. Here are the three most important suggestions he made and my honest thoughts as an atheist and humanist.
Some important suggestions Lumumba made:
Take control of national resources and end foreign economic dominance. Lumumba argued that Congo’s minerals and riches should benefit Congolese people, not foreign companies and colonial authorities. He wanted national control over mines and natural resources so that the wealth would fund schools, health, and public services.
Rally national unity and popular participation. Lumumba called for unity across the Congo’s many regions and peoples so that ordinary citizens and workers could shape the country’s future. He had roots in trade-union organizing and believed the nation’s wealth must be used for the masses, not to enrich a few.
Resist neocolonial interference and demand real independence. Lumumba warned that political independence would be hollow unless economic and political control over the country was truly Congolese. He urged African solidarity against outside meddling and exploitation.
My reflections, thoughts, and reactions;
As a humanist, I do not appeal to any divine authority; I judge policies by real human consequences. Lumumba’s program spoke to me because it is rooted in human dignity: if a country’s people do not control the wealth beneath their feet, then formal independence is a shallow victory. Reclaiming resource control is a logical step toward funding healthcare, education, and social safety nets. I strongly agree with Lumumba’s insistence that resources must serve ordinary people. That is basic justice.
I also admire his commitment to popular participation. The idea that workers, peasants, and unions should help decide national priorities fits with a humanist ethic: people should have a real voice in decisions that affect their lives. Lumumba’s background in organizing trade unions made his demands for distribution realistic and grounded in social reality. I think his emphasis on unity was necessary because extractive elites easily seize newly available rents if the state is weak.
At the same time, I am realistic about the dangers. Reclaiming resources requires institutions capable of managing them transparently. Too often after independence, newly nationalized assets ended up controlled by small elite networks, causing corruption or mismanagement. So while I agree with the goal, I also demand clear proposals for accountability: independent audits, worker participation, and democratic control of revenues. Without those checks, the same inequality can simply be re-cast with different faces in charge.
Finally, Lumumba’s assassination in 1961 and the clear role of outside powers in destabilizing him remains a painful lesson. It shows how determined colonial and Cold War interests were to stop redistribution. That injustice makes his message more urgent today: many African countries still struggle with economic arrangements that drain value outward. Lumumba’s life and death push me, as a humanist, to support efforts that combine economic reclamation with democratic safeguards.
Conclusion:
I agree with Lumumba’s core suggestions: reclaim resources, unite the people, and resist external control. I add a humanist insistence: do it transparently, democratically, and for the measurable improvement of people’s lives. His courage and clarity remain an important guide for any honest effort to distribute wealth fairly.
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Kwame Nkrumah: Building a Just Africa Through Shared Wealth
by Blessing Simon
Kwame Nkrumah, Ghana’s first president and one of Africa’s most influential thinkers, believed that independence meant little without control over the economy. His dream was for a self-reliant, socialist Africa, where the wealth created by its people and resources benefited everyone, not foreign powers or local elites. Reading about him reminded me that political freedom without economic justice is hollow. Three of his ideas stand out most strongly for me.
Some important suggestions Nkrumah made;
African socialism based on shared ownership of resources.
Nkrumah believed Africa needed a system that rejected both Western capitalism and Soviet-style communism, focusing instead on collective welfare. He called this African socialism, a model where key sectors like energy, mining, and transport were publicly owned so that profits could fund development, schools, and healthcare.
Pan-African unity as the foundation of strength.
He argued that African countries could only resist exploitation and dependence if they stood together economically and politically. His proposal for a “United States of Africa” was more than a slogan; he envisioned a common market, shared currency, and joint industrial projects that would make Africa independent from former colonizers.
Industrialization and education as tools of liberation.
Nkrumah saw that exporting raw materials while importing finished goods kept Africa poor. He pushed for industrialization and technical education so that Africans could process their own resources and manage their own economies.
My reflections, thoughts, and reactions;
As an atheist, I value ideas that aim to improve people’s lives here and now, not in some afterlife. Nkrumah’s vision of economic fairness and social responsibility fits that perfectly. He spoke about justice in real, material terms, food, jobs, schools, dignity. I find his version of socialism appealing because it was grounded in African realities and values like community and mutual care, rather than foreign ideologies.
His dream of Pan-African unity also makes deep sense. Africa’s borders were drawn by colonizers, often dividing ethnic groups and forcing rivals to coexist under artificial nations. By encouraging Africans to think beyond colonial boundaries, Nkrumah tried to build a shared identity and collective power. I believe that unity remains a moral and economic necessity, especially now that global corporations and foreign governments still exploit Africa’s raw materials.
However, I also recognize the weaknesses in how Nkrumah’s ideas were carried out. His government faced economic challenges and political opposition, and his turn toward one-party rule undermined the democratic spirit he preached. As a humanist, I believe equality must always go hand in hand with freedom without open criticism and accountability, even the best ideals can lead to repression.
Still, I can’t help but admire Nkrumah’s courage and foresight. He understood that political independence was only the first step, and that the real fight was economic liberation. His belief in education and scientific progress as tools of empowerment speaks directly to my own values. Knowledge and critical thinking, not prayer or superstition, are what transform societies.
Conclusion
I agree with Nkrumah’s core principles collective ownership, unity, and education. His vision reminds me that justice begins with fair access to wealth and opportunity. While some of his methods failed, the purpose behind them remains right. As a humanist, I see his life as proof that belief in human effort and solidarity can move nations forward, even against massive odds.
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Funmilayo Ransome-Kuti: Courage, Justice, and the Power of Women’s Voices
by Blessing Simon
Funmilayo Ransome-Kuti was one of the most fearless women in Nigeria’s history. She was an educator, activist, and a true believer in equality at a time when women were expected to stay silent. Reading about her life made me see how deeply humanism connects with feminism. She lived by reason, fairness, and the belief that women, just like men, deserve full dignity and freedom.
Some important ideas and contributions;
Fighting against colonial injustice and unfair taxation.
Funmilayo led the Abeokuta Women’s Union, a movement that fought against the unfair taxes imposed by British colonial authorities and local rulers on women traders. Thousands of women, inspired by her, protested until the corrupt king was forced to step down. She showed that even those considered powerless could organize and make real change through unity and courage.
Advocating for women’s education and political rights.
She believed education was the key to liberation, especially for women. As one of Nigeria’s first female students to study abroad, she returned home to teach and empower others. She also campaigned for women’s suffrage, demanding that women be allowed to vote and hold office. This was decades before Nigerian independence, yet she already saw that no democracy could be complete without women’s voices.
Promoting equality beyond religion and tradition.
Funmilayo challenged not only colonial power but also the cultural and religious systems that kept women submissive. She didn’t base her activism on scripture or tradition but on the idea of justice and human worth. In that sense, her values were deeply humanist, she placed reason, equality, and compassion above dogma.
My reflections, thoughts, and reactions;
As a humanist, I feel a strong connection to her fight for fairness without needing divine approval. Her activism shows that we don’t need religion to know what is right. Justice, dignity, and equality are human responsibilities. I admire how she faced threats and insults yet never gave up. She was not motivated by reward in heaven but by love for people and belief in their power to change their own lives.
Her story also reminds me of how courage can be contagious. Because of her, women across Nigeria began to see themselves as leaders and thinkers, not just wives or traders. Even today, in many parts of Africa, women still face discrimination justified by religion or tradition. Funmilayo’s life challenges that mindset — she proved that progress only comes when people question unjust customs and stand for reason.
I fully agree with her message. A society that silences women cannot develop. Like her, I believe education is the strongest weapon for equality. She used it to open minds and raise a generation of strong women, including her son, Fela Kuti, who carried on her spirit of resistance.
Conclusion:
Funmilayo Ransome-Kuti’s life is a reminder that the fight for justice begins with simple truth, all humans deserve freedom and respect. Her bravery and reason based activism reflect the best of humanist values: empathy, equality, and self-determination. As a humanist and African woman, I see her as proof that faith in humanity is stronger than any belief in gods.
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Aminata Traoré: Voice of Justice, Culture, and Human Dignity
by Blessing Simon
Aminata Traoré is one of Africa’s most powerful and thoughtful feminist voices. She is an author, activist, and former Minister of Culture from Mali, known for her strong criticism of global inequality and her defense of African dignity. Reading about her reminded me that feminism is not only about gender, but also about justice, about who controls resources, whose voices are heard, and how power shapes people’s lives.
Some important ideas and contributions;
Critique of neoliberalism and Western dominance.
Aminata Traoré has been one of the few African leaders to openly criticize the way Western economic systems continue to exploit African nations even after independence. She argues that “globalization” has often meant recolonization where African countries are forced to follow economic rules that keep them poor. She shows how the same powers that once ruled Africa through force now rule through finance and unfair trade. This is one of her most powerful insights: that political independence without economic justice is an empty victory.
Linking feminism to economic and cultural freedom.
Unlike many Western feminists who focus mainly on gender equality, Traoré connects women’s liberation to larger systems of power. She says African women cannot be truly free while their countries remain poor and dependent. For her, feminism must also mean fighting poverty, defending local traditions, and restoring pride in African identity. She speaks about how women are often the first to suffer from economic injustice, they carry the weight of hunger, debt, and social collapse yet they are also the heart of resistance and renewal.
Defending African cultural identity with dignity.
Traoré does not reject African culture; she challenges the parts that are oppressive while protecting those that give meaning and unity. She insists that Africans must not imitate the West but build progress from their own roots, values, and community strength. Her vision of feminism is not about copying Western ideals but redefining development in a way that respects Africa’s soul.
My reflections, thoughts, and reactions;
As a humanist, I find her ideas deeply humanist. She does not rely on divine explanations or promises of salvation, she speaks about real lives, real struggles, and human made systems that can be changed by human will. Her voice reminds me that morality comes not from religion but from empathy and justice.
I agree strongly with her argument that Africa’s problems are not only internal but also structural, shaped by global greed and inequality. Her focus on economic justice connects well with my own belief that freedom must be material, not just political. What good is “freedom” if people are too poor to eat or if foreign powers still control our wealth?
I also admire how she ties feminism to culture rather than separating the two. As a woman from West Africa, I understand how culture gives identity but can also be used to oppress. Traoré’s approach, to transform culture from within, feels both practical and wise. She doesn’t just criticize; she rebuilds, teaching us that change rooted in dignity lasts longer than change imposed by outsiders.
Conclusion:
Aminata Traoré’s work inspires me to think of feminism as a call for total freedom, freedom from hunger, ignorance, and foreign control, as much as freedom from patriarchy. Her courage to speak truth to power, even against global systems, is rare and admirable. She reminds us that Africa’s liberation will not come from charity or prayer, but from reason, solidarity, and the belief that Africans themselves hold the key to their future.
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Tai Solarin: Courage, Reason, and the Fight for a Freer Mind
by Blessing Simon
Tai Solarin was one of Nigeria’s most fearless thinkers, an educator, atheist, and social reformer who lived with rare integrity. He founded Mayflower School, a secular institution built on discipline, honesty, and human values instead of religious dogma. Reading about his life, I was struck by how he managed to challenge both colonial and religious authority while remaining deeply compassionate toward ordinary people.
Some important ideas and contributions;
Secular education and freedom of thought.
Solarin believed that education should free the mind, not enslave it. He removed prayers and religious instruction from his school because he wanted students to think critically, question authority, and rely on evidence rather than faith. In a deeply religious country, this was radical. He wanted children to learn responsibility, hard work, and reason, not fear of hell or blind obedience. He saw ignorance as the true enemy of progress and education as the only honest weapon against it.
Courage to challenge authority.
Solarin was never afraid to speak truth to power. He criticized military rulers, corrupt politicians, and religious hypocrisy with equal boldness. He lived simply, refused government privileges, and led by example. His life showed that morality does not need religion, it needs courage, integrity, and service. In a society where many people remain silent out of fear or convenience, Solarin proved that a single honest voice can inspire change.
Humanist service to society.
Beyond education, Solarin promoted self reliance and community service. He believed that a good life is one lived for others. He organized rural development projects, supported poor families, and promoted equality between men and women. His form of humanism was practical, not just philosophy but action. He often said that happiness comes not from wealth or divine favor but from doing meaningful work and helping others live better.
My reflections, thoughts, and reactions;
As a humanist, I see in Tai Solarin a model of what moral courage looks like in practice. He was not angry at religion for personal reasons; he rejected it because he saw how it made people passive, fearful, and dependent. His school was not just an institution, it was a rebellion against mental slavery. That speaks deeply to me.
I agree fully with his belief that education should build thinking citizens, not obedient followers. I grew up in a system where questioning belief is seen as disrespectful, yet it’s only through questioning that we grow. Solarin’s courage reminds me that free thought is not a luxury, it is survival for any society that hopes to progress.
I also respect how he lived by example. Many people preach about morality, but few live it. Solarin’s simplicity and honesty were his real teachings. His life tells me that integrity is the most powerful argument for humanism.
At the same time, I recognize how difficult it is to stand alone in a religious society. Solarin faced harassment, misunderstanding, and rejection, yet he never gave up. His endurance shows that reason can survive even in hostile environments and that gives me hope as a fellow humanist in Africa.
Conclusion:
Tai Solarin’s legacy is one of freedom, honesty, and service. He proved that a good society is not built on superstition but on education, compassion, and courage. He inspires me to live truthfully, to question everything that limits human potential, and to defend reason even when it is unpopular. In him, I see the kind of humanist I want to become, one who builds, teaches, and leaves behind minds that can think for themselves.
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Kacem El Ghazzali: The Courage to Think Freely in a Hostile World
by Blessing Simon
Kacem El Ghazzali is one of the few open atheists from North Africa, and that alone makes his story extraordinary. Born in Morocco, he publicly declared his atheism in 2010, a decision that forced him to flee his country after receiving death threats. Since then, he has become an international voice for freedom of expression, secularism, and human rights. Reading about his life and his writings, I see a man who chose honesty over comfort and truth over safety.
Some important ideas and contributions;
Freedom of thought and expression as a basic human right.
El Ghazzali insists that freedom of conscience, the right to believe or not believe, is central to human dignity. He argues that no society can claim to be just if people are punished for their private beliefs.
In Morocco, blasphemy laws and social stigma silence dissent, yet he chose to speak openly, saying that freedom of thought must include the right to reject religion. His courage exposes the hypocrisy of systems that praise tolerance but still criminalize disbelief.
Challenging religious and political hypocrisy.
He has been outspoken against both religious authoritarianism and state hypocrisy. El Ghazzali points out that many governments in the Muslim world use religion as a political tool to control citizens while claiming to defend faith. He has called out how religion is used to justify censorship, patriarchy, and moral policing. His message is that true morality comes from empathy, not divine command. For him, human rights should always come before religious dogma.
Advocating for sexual and personal freedom.
El Ghazzali has also been a strong voice for individual freedom in matters of sexuality and gender. In a region where such topics are taboo, he has defended LGBTQ rights and the freedom to live without shame or fear. His argument is simple: if human beings are to live fully, they must be free to make personal choices about their bodies and lives without interference from religious authorities. His work shows how humanism extends beyond disbelief, it’s about dignity, equality, and compassion for all people.
My reflections, thoughts, and reactions;
As a humanist myself, I feel deeply connected to El Ghazzali’s courage. It takes incredible strength to stand alone against a system where disbelief can cost your freedom or your life. What I admire most is not just his defiance, but his calm, thoughtful way of defending reason and empathy even when surrounded by hatred. He does not speak with anger; he speaks with humanity.
I completely agree with his view that freedom of thought is non-negotiable. No religion, culture, or government should have the power to decide what others must believe. His life reminds me that humanism is not a Western idea, it is a universal one. The right to question is a human right.
I also share his belief that morality does not need religion. In fact, when morality depends on fear of punishment or hope of reward, it loses sincerity. True goodness, as El Ghazzali shows, comes from conscience, not commandments.
At the same time, his story reminds me how lonely it can feel to live as an open atheist in a deeply religious society. The rejection, the suspicion, and the constant need to justify your humanity can be exhausting. Yet, his resilience proves that truth telling has power. He stands as living proof that honesty can survive even under threat.
Conclusion:
Kacem El Ghazzali’s life is a testament to intellectual bravery and moral clarity. He shows that the fight for freedom of thought is not just about belief, it’s about the right to live authentically. His advocacy for free speech, equality, and personal liberty gives hope to those who still live in silence. To me, he represents the best of humanism: reason guided by empathy, courage rooted in truth, and a deep belief that all people deserve to think and live freely.