Political ideologies coming from abroad borrowed by our elites have shown their limits in Africa. Those who brandish them do not believe to them as inalienable principles, but take them as political backgrounds. A lot of political formations are only clubs of individuals who are just doing one thing: taunt the populations for access to power, without real program and without a clear strategy, fumbling and improvising, while stealing the money of the taxpayer.

We believe that these gestures dishonoring to our regard have lasted too long and that we must break with the trial and error: by our distant origins of Egypt, we know that we do not need leaders who copy us theories of development designed by other societies, the development is in us. Rather, we need real credible leaders who, by the foresight of their minds, know to wake up the creative genius, engineering builder which sleeps in each one of us, and who by our side are involved in the daily life of the Shipyards renovators.

In any ideology, there is a socio-cultural dimension of the group which has thought in order to apply it to itself. It is not transferable to another society which, although registered in the universal society, do not share the same realities whith the generator group. Neither the thinkers of Capitalism, nor those of Socialism less those of Communism have questioned the African socio-politico-cultural dimensions to forge their doctrines. We say that the spirit of African community life, the concept of the extended family is more or less compatible with such or such ideology, but even if it was justified, it cannot deliver Africa and Africans to forge their own theories of development. The latter must draw in the specificity of our own values, in the singularity of our history, and in the special feature of the destiny that our people want to forge by and for ourselves. It's neither to our cultural dimensions, nor to our social foundations, less to our political requirements to formalize to fit in theories which do not concern us, These have been thoughts in adequacy with the specific values of societies which have the produced them. And these values are very different from ours. As well, Africa’s destiny must come out of copying, the body of formalization, that an elite vestige of colonialism had seated it since independence, in order to move toward other horizons necessarily more radiant. Because these are dictated by the questioning of our past, that combine our current values and our aspirations for the future. The memory of Africa, the cradle of humanity and the cradle of the civilization, say clearly to us that the Pharaonic Egypt, the Carthage as well as the city of Timbuktu to the heyday of the Mali empire had built their magnitude as in the drawing in their own genius. Our ancestors had only on themselves and managed Africa at the time of its radiation in our image and in accordance with our values. This illustrates the urgency of the African renaissance as an ideology, and justifies our choice because the salvation of Africa has always been to draw in its originality. And we must give more than the light to our peoples in this beginning of the third millennium.

The African Renaissance, based on our sovereignty and our desire to take our destiny in our own hands in order to change our countries and our continent, is a return in ourselves, a query of our radianting past, a recovery of our historical consciousness, in the aim to offer our peoples the most consistent sauce with our aspirations. It is not because americans eat their hamburgers, italians their pasta, that Africa of this twenty-first century, which fits in the modernity with a vocation of leader, must put in the garbage its Tieboudieune. And that is what many of our politicians have proposed to us until now!

The African Renaissance is defined" as, on the one hand, the choice of a people scattered in the four corners of the earth, of a people whose continent is fragmented by the history, of a people whose freedom was ripped off and its dignity tainted for centuries, to renew forever with its roots, with himself; and, on the other hand, the choice of peoples united by history, united by the space, and united by the destiny, to forge a new Africa: a democratic, pacific, united and fraternal Africa which works for its development". In accordance with the requirements of our societies and of the world where we live, it is based on democracy and good governance, equality between nations deduced from the equality among peoples and the unity of mankind, Highlighting Africa’s interest by both citizens and nations and finally the work culture.

The Renaissance to which we aspire is the work of the children of the continent and of our diaspora. Each African, whatever its space of action, its areas of competence and its geographical location, can and must make its contribution in the building of a better society, by engaging in a resolute and constructive manner in projects vectors of progress. This means that, the farmer, the rancher, the sinner, the student, the teacher, the apprentice, the marabout, the priest, the Healer, the pharmacist, physician, the housewife, the laborer, the docker, The Guardian, the driver, the artist, the craftsman, the writer, the journalist, the bureaucrat, in sum, the workers of all trades, to which are added the members, ministers and necessarily the Presidents, must give themselves the hand in an atmosphere of brotherhood and good governance to run, each one in his field, the stain which is his responsibility in our need to work individually and collectively to a comprehensive development of AFRICA.