"Invisible. Secure. Untraceable." is the tagline of the website goingblack.org and one of the posted articles titled "The Morality of Sabotage: When Is It Justified?" by Benjamin Tucker begins by acknowledging that acts of sabotage "deemed by many as extreme or last-resort measures, provoke a significant moral and ethical debate across various circles—from political analysts to activists, and from ethical philosophers to the general public."

Professor Ingrid Robeyens is a Professor of Ethics of Institutions at Utrecht University. "Limitarianism: The Case Against Extreme Wealth" is the title of her latest book and on this year's World Philosophy Day, she will give a keynote lecture where she will "reflect on the urgent need to rethink the moral and institutional foundations of our societies in the face of deepening inequality, democratic erosion, and accelerating climate crisis."

Benjamin Tucker notes that due to current technological advances, the "theatre of sabotage" has expanded, "where information systems and data integrity of institutions can be targeted to achieve certain ends...sabotage has been used as a tool by activists to halt activities they view as harmful to the planet, such as illegal logging and the construction of oil pipelines through ecologically sensitive areas." As a writer, I have always been fascinated by characters who, due to circumstances, operate in grey areas. TV shows such as La Femme Nikitia (the 1990s version), Dark Angel and Counterstrike were my favourites. It is not surprising that in 2020, during the pandemic period that was full of grey areas, I wrote a short story featuring a protagonist whose theatre of sabotage involved technology. Check out the 2022 Artificial Intelligence Interpretation of a section of this short story "Weakest Link."

In 2008, I bought myself a leso skirt, drawn to it by the interesting patterns rendered in goth colours, black and maroon. At that time, I didn't pay attention to the "ujumbe", the saying on the leso, what I refer to as the "Phi-LESO-phy". Looking at it today, it fits perfectly with the theme of this article. The proverb is "Nalia na mwewe kumbe hasidi ni wewe". I would liken this to another Swahili saying: "kikulacho ki nguoni mwako", meaning, the thing that bites you/is disturbing you/harrassing you is right in your clothes, that is, it is not far from you. It is not miles away, up in the sky, like a "mwewe", a hawk, a bird of prey known for stealing chickens. It could be right next to you, in your circle, in your inner circle. In "Lesos, Pesos, Ethos: Swahili sayings that make shillings and sense" I quoted Eduardo Porter, whose New York Times article begins with examples of kikulacho ki nguoni mwako: "From Judas Iscariot, who betrayed Jesus for 30 pieces of silver, to Bernard L. Madoff to the standard member of Congress fighting tirelessly to further the interests of campaign donors, human history is full of examples of money’s ability to weaken even the firmest ethical backbone." If you are curious, here is an African folktale about why hawks kill chicks, not owlets .

Professor Robeyens will also look at "the values and principles that could underpin alternative socioeconomic systems — systems that prioritize human flourishing, solidarity, and ecological responsibility." Afrogoth aims to be one such alternative, as mentioned in "Ubuntu, Decentralized Finance and Decentralized Fashion". The African philosophy of Ubuntu - I am because we are - will be at the centre of the Afrogoth fashion movement.