The Alarming Impact of Trump’s USAID Cuts on American Ideals and Global Lives
In a nation that prides itself on compassion and global leadership, recent shifts in U.S. foreign aid policy are raising profound questions about America’s role in the world and the very essence of its cultural fabric. A detailed report by CBS News correspondent Graham Kates, brought closer to light by The Intellectualist, paints a stark picture: the Trump administration’s overhaul of USAID has led to a humanitarian crisis, leaving life-saving aid stranded and vulnerable children facing starvation. This isn’t merely a bureaucratic hiccup; it’s a systemic breakdown with far-reaching implications for American culture and our global standing.
The Heart of the Crisis: Edesia Nutrition and a Crumbling System
At the center of this unfolding tragedy is Edesia Nutrition, a Rhode Island-based nonprofit that for 16 years has been a beacon of hope, producing Plumpy’Nut – a therapeutic food vital for severely malnourished children. Despite technically surviving the widespread cancellation of over 80% of USAID’s foreign assistance contracts under the Trump administration, Edesia has been forced to lay off 10% of its workforce. The reason? Unpaid invoices for food already produced and even shipped.
Imagine the irony: warehouses in the U.S. are filled with life-saving nourishment, while children in famine-stricken regions like South Sudan face death. The story of “Nyalok,” a fictional but tragically representative baby, underscores the horrifying reality: food was made, but never delivered, because the system that used to ensure its passage has been crippled by political neglect and bureaucratic dysfunction.
Domestic Ripples: Beyond the Global Front Lines
The impact of these cuts isn’t confined to distant lands. Edesia’s challenges have created a ripple effect across America’s domestic supply chain. American peanut farmers and suppliers, integral to Plumpy’Nut’s production, are going unpaid. As Edesia CEO Navyn Salem poignantly notes, “You have American farmers, American commodities brokers, American manufacturers, American shippers, and the NGOs, the American organizations… if one of those goes down, the whole system stops.” This disruption directly undermines U.S. agriculture and highlights how seemingly “foreign” aid is deeply intertwined with our own economic well-being.
Official Excuses, Systemic Collapse: A Moral Question for America
Secretary of State Marco Rubio’s office has attributed these “unforeseen delays” to “serious flaws” in USAID’s payment infrastructure, citing 27 outdated and incompatible financial systems. While efficiency is always a noble goal, critics argue this is more than just an accounting failure; it’s a “deliberate dismantling of U.S. global compassion,” a “case study in cruelty by design.”
This systemic collapse mirrors concerning patterns seen in authoritarian regimes, where civil society is weakened, and humanitarian efforts are centralized or stifled under the guise of efficiency. When a once-functional aid system becomes unresponsive, overtaken by political interference and systemic disrepair, it’s not just a glitch—it’s a fundamental shift in how a nation operates and what it prioritizes.
Foreign Policy and Global Impact: A Retreat from Influence?
For decades, U.S. foreign aid has been a cornerstone of American foreign policy, serving not only as a humanitarian lifeline but also as a powerful tool of global influence and soft power. Our aid projects have fostered stability, built alliances, and countered extremist ideologies. When this system falters, the U.S. cedes its leadership position and weakens its ability to respond to global crises. The image of America as a beacon of hope and a reliable partner is tarnished, creating vacuums that other, less benevolent, actors may fill. The cost of this disruption is not just financial; it’s existential, impacting lives and reshaping international dynamics.
American Ideals: Are We Losing Our Way?
The core of American culture has long been rooted in ideals of compassion, ingenuity, and a willingness to help those in need. From the Marshall Plan to humanitarian efforts around the globe, American aid has meant something profound. It has been a reflection of our values. The current situation at USAID, where food sits in warehouses while children starve, begs the question: are our leaders guiding us in the right direction? When bureaucracy starves babies, and political agendas override the urgency of care, we risk betraying the very ideals that have defined us as a nation.
The choice between “cruelty over competence” or “the politics of grievance overriding the urgency of care” is a critical juncture for American culture. It’s a moment to reflect on whether our actions align with our proclaimed values, and whether we are truly leading with the compassion and foresight that the global community, and our own Creed and conscience, demands.
Edesia Nutrition, a non-profit producing therapeutic food for malnourished children, was forced to lay off staff due to unpaid invoices from USAID, despite food being produced and shipped.
Warehouses in the U.S. hold vital food aid while children in famine-stricken areas face starvation because the aid system is not functioning.
The disruption in USAID payments affects the domestic supply chain, including American farmers and suppliers.
Official explanations cite outdated systems, but critics argue it’s a deliberate dismantling of U.S. global compassion and a “case study in cruelty by design.”
The collapse of the aid system weakens U.S. foreign policy influence and global standing, potentially creating vacuums for other actors.
The situation raises questions about whether current actions align with core American ideals of compassion and helping those in need.
Takeaways:
The cuts to USAID have had a direct and devastating impact on vulnerable children globally.
The issues at USAID are not just a foreign problem; they have domestic economic consequences.
The breakdown of the aid system is seen by many as a moral failure and a departure from traditional American values.
The U.S. risks losing its leadership role and soft power on the global stage when its humanitarian aid system falters.
The current situation at USAID serves as a critical moment for American culture to reflect on its priorities and whether its leaders are upholding the nation’s ideals.
Today marks 64 years since the assassination of Patrice Lumumba, the first democratically elected Prime Minister of the Republic of the Congo. This anniversary isn’t just a historical footnote; it’s a stark reminder of the devastating consequences of imperialism and its enduring impact on global politics, including American culture and society.
Need to Knows:
Who was Patrice Lumumba? Lumumba was a key figure in the Congolese independence movement. A former postal clerk and salesman, he founded the Mouvement National Congolais, a party that championed independence from Belgium. He won the country’s first parliamentary election in 1960 and became Prime Minister.
What happened? Just six months after independence, Lumumba was imprisoned and executed by firing squad on January 17, 1961. This execution was orchestrated and carried out by the Belgian and United States governments.
Why? Lumumba’s vision of a strong, independent Congo, where its resources would benefit its own people, clashed with Western interests and hegemonic policy. He was accused of being a communist, a label frequently used during the Cold War to justify interventions in foreign countries.
Takeaways:
The Legacy of Colonialism: The exploitation of the Congo, first for rubber and later for coltan (a key component in electronics), highlights the brutal legacy of colonialism. This exploitation continues to this day, underscoring the need for a critical revision of global economic systems.
The Cost of Intervention: Lumumba’s assassination is a tragic example of the devastating consequences of foreign intervention in the affairs of other nations. It underscores the importance of respecting national sovereignty and self-determination.
The CIA’s Role: The involvement of the CIA in Lumumba’s assassination is a dark and unclosed chapter in American history. It raises serious questions about covert operations and their impact on global stability.
Significance to American Culture and Society:
Challenging Narratives: Lumumba’s story challenges simplified narratives of the Cold War, forcing us to confront the complex realities of decolonization and the often-destructive role played by Western powers.
Race and International Relations: The treatment of Lumumba, a Black leader advocating for self-determination, resonates with issues of race and power in international relations. It compels us to consider how racial biases have shaped, and continues to influence foreign policy.
A Call for Transparency and Accountability: The covert nature of the operation, and the subsequent attempts to obscure the truth, emphasize the importance of government transparency and accountability, especially in foreign affairs.
Lessons Learned:
The Importance of Self-Determination: Nations must have the right to chart their own course without external interference.
The Dangers of Short-Sighted Policies: Prioritizing short-term economic or political gains over long-term stability and ethical considerations can have disastrous consequences.
The Need for Justice and Critical Examination of History: We must confront uncomfortable truths about our past, as well as demand justice and reparations to build a more just future.
Lumumba’s powerful words from his independence day speech – “We are going to show the world what the Black man [and woman] can do when he works in freedom…” – still echo today. Remembering his story is not just about acknowledging a historical tragedy; it’s about learning from the past to create a more equitable and just world. We must engage with the complexities of this history and commit to dismantling the systems that perpetuate injustice.
To learn more, explore the resources linked in this post, such as the Zinn Education Project lesson on the Congo and the Democracy Now! segment on Lumumba. We must never forget this tragic chapter in history.
Jason Aldeen’s song is missing the chorus his ancestors played
BY JEANETTE LENOIR
“The prejudice against us is not because of our color, it is because of our condition. If we must have justice, we must be strong. If we must be strong, we must come together. If we must come together we can only do so in the system of organization.” – Marcus Garvey
Country singer, Jason Aldeen took his anti-Black Klansmen spirit to the airwaves, and just like Trump’s call to “Make America Great Again,” majority of the nation is standing up to salute his dog whistle. Sadly, he lacks even the most basic knowledge of American history responsible for the sociological patterns, symptoms, Black condition and “inappropriate behavior patterns” or “the Rodney King syndrome” as described by Dr. Claud Anderson in full manifestation. Instead, he has chosen to express the privilege it is to be White in America, as those who were forced to build this nation under the brutality of chattel slavery are now “free” to enjoy some of its bounty … or flip the table like a scene from reality television. Let’s break down his small town views and ignorance feigning expression reminiscent of the Key & Peele skit titled, Country Music.
Try That In A Small Town
Sucker punch somebody on a sidewalk Carjack an old lady at a red light Pull a gun on the owner of a liquor store Ya think it’s cool, well, act a fool if ya like
It’s true, we’ve seen numerous incidents of criminals wreaking havoc across the country. Our society is on full HD display thanks to our powerful media industry. Many of these images we see and read about show mostly Black people committing these types of crimes. And this strategic maneuver has been done deliberately by the media since the birth of this nation. What they won’t show or talk about? The sucker punches thrown at Black people trying to get an education, cast their vote, look for work, or the hounds they released to tare the flesh off of women and children, the poisoning of livestock, the swindling of their hard-earned pay, and the bombing of their little girls in a church.
Mourners outside funeral services for Carol Robertson, one of four girls killed in the 1963 bombing.
“By the time I was 10 or 12, I just wished to God I was white, you know, because they had food to eat, they didn’t work, they had money, they had nice homes. And we would nearly freeze, we never did have any food, we worked all the time and didn’t have nothing.” – Fannie Lou Hamer
Mainstream media also fails to highlight the numerous incidents of carjacking of innocent Black people, even old ladies, who had managed to scrunch up enough money to pay-off a car they desperately needed to rebuild their families’ lives after emancipation and during the great depression. And there are numerous historic accounts of guns being pulled on Black store owners who’s perceived “success” was so deeply offensive to their White countrymen, academics have coined this phenomenon as “white rage” to describe their outright refusal to tolerate any Black person doing better than their former enslaved status.
Cuss out a cop, spit in his face Stomp on the flag and light it up Yeah, ya think you’re tough
Well, try that in a small town See how far ya make it down the road Around here, we take care of our own You cross that line, it won’t take long For you to find out, I recommend you don’t Try that in a small town
This part of the song should remind of the march across the Edmund Pettus Bridge, today a National Historic Landmark that was the site of the brutal Bloody Sunday beatings of civil rights marchers, including the late Congressman John Lewis. They were cussed out by cops who spat in their faces; symbolically stomping and burning the flag America says stands for freedom and democracy, and a beacon of hope for the rest of the world. John Lewis was marching for voting rights for Black people, a fundamental right denied to them, not just by Congressional action and inaction, but by state sponsored terrorism from unformed officers, White mobs and Klansmen. This took place in a small town, Selma, Alabama, and Aldeen is absolutely right, they didn’t make it down the road. They didn’t even make it across the bridge to meet the other side of the road. The cops took care of their own White people that day by beating down Black folks who dared to cross their racial line. And it didn’t take long for Black Americans to find out what truly goes down in small towns across America.
Even the Green Book became necessary to allow safe passage for Black folks in small towns. It became “the bible of black travel” during the era of Jim Crow laws, when open and legal discrimination against Black people was the American way, duly noted in Aldeen’s country howl. The south may have lost the Civil War but history and Aldeen’s crass tune makes clear that the country is still controlled by White racialists who voted for our last president who ran to, “Make America Great Again” for them.
Got a gun that my granddad gave me They say one day they’re gonna round up Well, that shit might fly in the city, good luck
Try that in a small town See how far ya make it down the road Around here, we take care of our own You cross that line, it won’t take long For you to find out, I recommend you don’t Try that in a small town
The Second Amendment continues to be a contentious national debate. We’ve seen numerous incidents where race was a factor—Philando Castille, Alton Sterling, Breonna Taylor, Tamir Rice, Walter Scott—of the law being applied, and the loud inaction or response to these cases from the powerful NRA makes this also clear. This isn’t a new line drawn in the sand, as race has always been a factor in the application of the gun law. Case in point; Cliven D. Bundy and his militiamen took up arms against the federal government and were backed by the NRA who called the confrontation, “a proper, legitimate, lawful response to illegitimate, unlawful exercise of government power.”
And here’s another reminder of our divided America: The Branch Davidians and the siege at Ruby Ridge, had Wayne LaPierre, longtime NRA head honcho whaling in defense of those he sees as true Americans, “If you have a badge, you have the government’s go-ahead to harass and intimidate, even murder, law-abiding citizens.” Miraculously LaPierre lost his voice when Philando Castille was gunned down by a cop despite being a licensed gun owner. The only difference is that he was Black and the law was never considered with him in mind. “The National Rifle Association is America’s longest-standing civil rights organization. Together with our more than five million members, we’re proud defenders of history’s patriots and diligent protectors of the Second Amendment,” reads the official NRA statement. Imagine the audacity of that assertion.
Since the inception of the right to bear arms, the law was never intended to include Black people; it was intended to keep guns out of their hands. And White mobs have a long documented history of using guns “granddad gave” them to stop Black people from crossing racial lines in their fight for justice, freedom, access and equality.
In her book, The Second; Race and Guns In A Fatally Unequal America, Carol Anderson writes, “Even for the NRA, Black people did not have Second Amendment rights. A broken treacherous rights landscape, of course, has always been the reality for African Americans. We know that the 15th Amendment, the right to vote, was undercut by poll taxes, literacy tests, violence and understanding clauses for nearly 100 years and unfortunately, since 2013 has come under assault again. Similarly, the amendments covering the justice system, the 4th, 5th, 6th, and 8th, have offered little to no protection for African Americans because of numerous Supreme Court decisions that have imbedded racism and racial profiling into policing, trial procedures and sentencing. But the Second Amendment charge for a well regulated militia and the right of the people to keep and bear arms offers a particularly maddening set of standards where race is concerned.”
She continues, “There’s almost an eerie silence on this particular amendment, which its advocates call central to citizenship. That silence is not accidental. The 18th century origins of the right to bear arms explicitly excluded Black people. South Carolina encoded into law that the enslaved could not carry or make use of firearms or any offensive weapons whatsoever, unless in the presence of some White person. Moreover, the states various militias had the power to search and examine all Negro houses for offensive weapons and ammunition. In Delaware there could be no valid earthly reason that any bought servant or Negro or mulatto slave be allowed to bear arms. Georgia was even more direct, not only were Blacks forbidden from owning or carrying firearms but White men were required to own a good gun or pistol to give them the means to search and examine all Negro houses for offensive weapons and ammunition. The distinction was clear; citizens had the right to keep arms, the slave did not.”
“Revolution is never based on begging somebody for an integrated cup of coffee. Revolutions are never fought by turning the other cheek. Revolutions are never fought on love your enemies and pray for those who spitefully or despitefully use you. And revolutions are never a wave playing we shall overcome. Revolutions are based on bloodshed. Revolutions are never a compromise. Revolutions are never based upon negotiations. Revolutions are never based upon any kind of tokenism whatsoever. Revolutions are never even based upon that which is begging a corrupt society or a corrupt system to accept us into it. Revolutions overturn systems.”– Malcolm X
Full of good ol’ boys, raised up right If you’re looking for a fight Try that in a small town Try that in a small town
Try that in a small town See how far ya make it down the road Around here, we take care of our own You cross that line, it won’t take long For you to find out, I recommend you don’t Try that in a small town
Try that in a small town Ooh-ooh Try that in a small town
Don’t kid yourself; Aldeen is right, small towns are “Full of good ol’ boys” who are always looking for an unfair fight with those they’ve been too comfortable terrorizing with each new generation learning the tricks to tie their lynching ropes. This is how they take care of their own. Ahmaud Arbery lost his life to these same “good ol’ boys” in a small town in Georgia where the likes of, Gregory McMichael, Travis McMichael, William Bryan Jr. and even Jason Aldeen howl to burning crosses at night to feel supreme human.
“The white man prefers to keep the black man at a certain human remove because it is easier for him thus to preserve his simplicity and avoid being called to account for crimes committed by his forefathers, or his neighbors.” – James Bladwin
Nonetheless, Black people must also take account of their part in the global enslavement of Africans, the racial struggle and dominance by Whites. From Africa, throughout the middle passage and into the New World, Black people have consistently taken part in their peoples own misfortunes and subjugation. Africans were instrumental in the slave trade, even trading manila currency with Europeans and Arabs in exchange for sending captured Africans to their enslavement across the globe. There’s even an account of a 19-year-old African male stopping a slave ship revolt on a slave vessel called The Eagle, and taking a machete blow to protect his White captures. Upon arrival, “he was rewarded and recognized for it and he personally benefitted at the expense of his own people,” said Dr. Claud Anderson in his lecture, A Road Block to Empowerment. And believe it or not, the first person to own a slave named John Casor for life in America was a free Black man from Angola named Anthony Johnson who came to the colonies in 1621 aboard the slave ship James after his capture by Portuguese slave traders. He even acquired land under the Headrights system.
After the assassination of Malcolm X ordered by the man he once worshipped, Elijah Muhammad, who led the Nation of Islam (NOI) from 1934 until his death in 1975 said, “The way I see it, Malcolm is the victim of his own preaching. He preached violence and so he become the victim of it. So Malcolm met with just what he preached. This death of Malcolm, god himself had something to do with that. And I think the people will learn that this was some work of god himself.”
Evidently, the god Muhammad prayed to didn’t see fit to plague Whites for their crimes against humanity, but somehow this so-called god is responsible for the killing of one of the greatest Black leaders America has ever known. Malcolm X sought to lead his people to freedom like Moses led his people from the Pharaoh, and true to Black conditioning, the NOI made sure he didn’t succeed.
And these stories and historical accounts aren’t unique to America. Africa has its own sins to atone for, including the murder of Patrice Lumumba, the first Prime Minister of the Democratic Republic of the Congo. He was killed by his own people by order of the Belgium’s, and even America and Great Britain played a role in his assassination. His crime? He spoke out about the suffering of African people at the hands of their European oppressors. In other words, the truth he spoke to power made him a threat, even to his own fellow Africans desperate for personal power and a seat next to their oppressors, or a place in the master’s home. In 2022, Belgium returned Lumumba’s tooth after holding it as a trophy for 61 years, similar to a serial killer keeping items from their victims to mark and reminisce of their evil.
“Dead, living, free, or in prison on the order of the colonialists, it is not I who counts. It is the Congo, it is our people for whom independence has been transformed into a cage where we are regarded from the outside… History will one day have its say, but it will not be the history that Brussels, Paris, Washington, or the United Nations will teach, but that which they will teach in the countries emancipated from colonialism and its puppets…a history of glory and dignity,” – Patrice Lumumba
The dignity Lumumba talks about has yet to arrive. Just look around you and take in the state of our American culture. Last week, two White males, 38-year-old Daniel Walls and a 17-year-old, were arrested and charged with Civil Rights intimidation for posting Ku Klux Klan recruitment flyers outside of three Black churches in Columbia, Tennessee. A Black “influencer” who goes by the name Sassy Trucker is being held in Dubai for the ratchet behavior she’s known for on social media. And the other latest embarrassment is called Carlee Russell, a Black woman who created a kidnapping hoax for attention. Not only did she lie, she made sure to ask for thoughts and prayers from real victims of this particular crime. And to further stick her finger in the nation’s eye and worsening the stigma for Black folks, she made sure to crack a smile in her mug shot. Making matters even worse, a dozen Black teens have just been arrested for a unprovoked brutal and horrific attack on a Black man at a gas station, followed by indiscriminate shooting with automatic weapons. This is our America today, despite the blueprint left by Black giants like the Black Panther Party who started the school lunch program and fought against police brutality.
Jason Aldeen’s melodic words certainly sting, but he’s serenading the consciousness and condition of Black people in America. The only missing chorus is the role his White ancestors played in the shaping of our divided nation. Similar to Florida under Ron DeSantis who is feverishly working to rewrite history to make slavery look like a benefit to Black people, Aldeen’s country tune separates itself from truth too, like oil refuses water.
“You can’t do anything by legislation, it takes education. The White men in this country need to be reeducated so that his behavior patterns towards non-whites will change. And the Black men in this country also need to be reeducated so our behavior pattern and attitude toward ourselves will change.” – Malcolm X
As the world turns, communities from across our oceans are longing to connect with each other. This is especially true for many African Americans taking the leap to journey back to Africa. The back to Africa movement is not new. After emancipation Abraham Lincoln sought to relocate newly freed Black people back to Africa. Although the move was largely rejected by many Black leaders of that time, the honorable Marcus Mosiah Garvey was instrumental in the push to make this a reality for Black people in the western hemisphere.
“Marcus Garvey and his organization, the Universal Negro Improvement Association (UNIA), represent the largest mass movement in African-American history. Proclaiming a black nationalist “Back to Africa” message, Garvey and the UNIA established 700 branches in thirty-eight states by the early 1920s.”
Today, the best way to make this dream for some a reality is with sincere preparation. And thanks to Professor Joseph Mbele of Olaf College in Minnesota, who has amassed decades worth of knowledge on the subject, including being an expert on culture and folklore, created a study guide to help those journeying back to the Motherland.
The Africa Wealth Report is the definitive guide to Africa’s wealth and luxury sector, published annually by Henley & Partners — the global leader in residence and citizenship by investment— in partnership with wealth intelligence firm New World Wealth. The report provides a comprehensive review of private wealth in Africa, including high-net-worth-individual, luxury, and wealth management trends, as well as expert insights on investing in Africa, the investment migration sector, and economic mobility on the continent.
Investing in Africa
Africa — despite its many challenges, own goals, misperceptions, and negative international press — is undoubtedly open for business in 2023.
Known as the continent with both the youngest and fastest growing populations means that Africa naturally holds the greatest potential for investment prospects. Additionally, having the dubious honor of also being the poorest continent opens a myriad opportunities in terms of investment growth potential but, most importantly, magnifies the power of impact investing, especially for investors who have this as a focused investment strategy.
This Saturday we heard from Professor Joseph Mbele on the recent uptick in Black folks returning to Africa. He discussed the benefits and the delusions of African Americans seeking autonomy and happiness in the Motherland.
Prof. Mbele teaches at St. Olaf, specializing in folklore and the connection between folklore and literature. He has done folklore fieldwork in Kenya, Tanzania, and the USA, and given lectures and conference papers on folklore in Canada, Finland, India, Israel, Kenya, Tanzania, Uganda and USA. After earning a Ph.D. at the University of Wisconsin and before coming to St. Olaf in 1990 to teach post-colonial and third-world literature, he taught in the Literature Department of the University of Dar es Salaam, Tanzania. Over the years, he has taught courses such as Swahili Literature, Theory of Literature, African Literature, Sociology of Literature, Post-Colonial and Third World Literature, The Epic, and African-American Literature.
