CAPTAIN IBRAHIM TRAORÉ - AN ENVISIONED SERVANT AND COURAGEOUS LEADER

CC™ PersPective

By Yahaya Balogun

In a recent speech to Burkina Faso youths, Captain Ibrahim Traoré said to write an informative article on agriculture, science, and technology on social media. It will have fewer than one hundred likes, but posting women's nudity, disinformation, and misinformation stuff will garner over a million likes. Captain Ibrahim Traoré's statement cannot be farfetched in today's netizens' African social media dilemmas. 

Captain Ibrahim Traoré was born March 14, 1988. He is a military officer from Burkina Faso who has served as the country's interim leader since the coup d'état in September 2022. This putsch removed the previous interim president, Paul-Henri Sandaogo Damiba. At 36, Traoré is recognized as the second youngest current head of state globally, following Icelandic Prime Minister Kristrún Frostadóttir. He is also the youngest president currently in office.

Ibrahim Traoré emerges as one of the youngest political figures on the international scene today. Since seizing control via a military coup, he has introduced a novel perspective to African governance, effecting a significant shift in the concept of participatory leadership within two years. His leadership has led to notable advancements in various sectors, including agriculture, oil, healthcare, private enterprise, and public administration, coupled with a renewal of military discipline and national identity. Captain Traoré is poised to confront Africa's governance challenges by promoting the continent's decolonization. As a symbol of optimism for Burkina Faso, this vibrant young leader seems determined to reveal and honor Africa's rich socio-cultural legacy.

Recently, sources reported that Captain Ibrahim Traoré turned down a proposal from Saudi Arabia's government to construct 200 mosques in Burkina Faso. The astute Traoré likely activated his keen awareness, recognizing the hidden motives behind the ambitions of the young authoritarian leader, Muhammad Bin Salman, of Saudi Arabia. Captain Ibrahim Traoré is emphatic that religious extremism should not align with the values of unity and progress that the revolutionary leader represents for the Burkinabe people. Instead, he fosters inclusivity and promotes shared ideals that strengthen his country.

In the tapestry of contemporary human history, Africa has etched a complex and distressing identity for itself—a label that has shrouded its sociopolitical terrain and cast the continent into a shadowy void of the past.

The political landscape across Africa has often fallen short of its aspirational goals, resulting in widespread disillusionment and a sense of neglect among its citizenry regarding governance. From the era of post-colonial independence to today, the lofty principles of democracy, prosperity, and equitable distribution of resources have frequently been compromised by various impediments, including corruption, authoritarianism, and ineffective leadership.

Instead of fostering an environment conducive to transparency, accountability, and meaningful citizen engagement in the political process, numerous governments have resorted to repressive tactics that suppress dissent and overlook the urgent needs of the populace. For many Africans, the aspirations for an improved quality of life—characterized by access to education, healthcare, and economic opportunities—remain largely unfulfilled.

Consequently, a substantial portion of the population faces the harsh realities of poor governance, which often manifests in inadequate public services, pervasive poverty, and deficient infrastructure. The initial optimism for a brighter future has been eclipsed by disillusionment, as ruling elites tend to prioritize personal interests over the welfare of their constituents, exacerbating feelings of betrayal among the very individuals they pledged to support. In this milieu, the prospect of political transformation appears remote as citizens continue to strive for the fundamental rights and dignity they are entitled to in their everyday existence.

Captain Ibrahim Traoré is the modern embodiment of Thomas Sankara, a figure hailed as one of Africa's most remarkable leaders. Sankara's approach to leadership—marked by inclusivity and compassion—can potentially revolutionize Burkina Faso and Africa. However, the visionary life of this revolutionary figure was tragically cut short by betrayal from a friend turned foe. The young Captain Ibrahim Traoré is resolutely committed to reshaping and harnessing the timeless legacy of Thomas Sankara for the benefit of Burkina Faso.

The dawn of a new Africa seems just around the corner, thanks to the transformative vision of the bold leader, Captain Ibrahim Traoré. If this visionary young man continues his transformational leadership, Burkina Faso may become the new China or America of Africa. Additionally, Captain Ibrahim Traoré's spontaneous and groundbreaking oratory holds the power to spark a wave of revolutionary fervor throughout the continent. To liberate Africa from the grips of corruption and neocolonialism, we must see a surge of passionate leaders like Captain Ibrahim Traoré emerge to champion the cause of African liberation and emancipation across Africa.

The Psychology of Power: A Nigerian Experiment

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Power is "the ability to satisfy one's wants through the control of preferences and/or opportunities" [Kuhn, 1963] In writing this particular piece, I intend to delve into the issue of the power of psychology as it relates to the psychology of power. I have always been one to believe that you must claim in other to possess and once you possess, you must establish your position in the scheme of things, through personal conviction and resolve…that can only be sustained by an irrefutable air of palpability, requisite for the maintenance of that ‘power’ you now possess. But now the game has just begun. 

Why? Simple, your claim on power must remain forever productive, workable, adaptable, attractive and progressive that inevitably, it begins to shape decisively your ‘domestic’ and ‘foreign’ sphere of operation; and just what do you intend to accomplish by this? Shape your immediate and larger environment of course! As a student of philosophy and psychology, I have always been fascinated by the affinity of westerners for political expediency over morality.

 Yes, the end as they say does justify the means. How exactly do you get what you want in the midst of so many competing and sometimes conflicting ideas, philosophies, principles, ideologies and interests. Simple, or is it! The intricacies and complexities of human behavior and nature require more than anything else, the utmost in psychological and emotional aptitude/intelligence when dealing with foe and friend alike. I have always been one to take the approach of figuring out who my friend or foe is so as to better lay out a plan of 'attack' or 'defense' as the case may be. Actually, I believe it is also prudent and advisable to have a 'neutral' strategy as part of one's modus operandi. This then brings us to the issue of The Psychology of Power. What exactly is it and how does it manifest itself. Also, another rather logical question to ask would be how does it manifest itself in a particular setting? Be it politics, relationships or daily life. 

I intend to stick with how this phenomenon manifests itself in the ‘political sphere’. Why? Because everything is politics and politics is everything! The ‘Nigerian laboratory’ would seem to serve as a viable medium for such an ‘experiment.’ In doing this, I will stick primarily to the three main nationalities, HausaFulani, Igbo and Yoruba that for all intents and purposes have dominated the Nigerian political landscape (albeit to varying degrees) for close to a hundred years! For close to 50 of Nigeria’s 61 years of independence, the Hausa-Fulani (through their leadership apparatus) have ruled Nigeria (note that I said ruled and not led).

Why where they able to do this? Simple. They incorporated another formidable Nigerian sectional interest (the middle-belt, comprising the Tiv and others) into their fold, as they, and not the Hausa-Fulani possessed (at least at the time) the skilled military personnel (mostly combatant) requisite for the control of their immediate and larger environment. Thus the theory of the ‘monolithic north’ was sold to the rest of the country (the south) and rehashed (rather successfully) along with the much-vaunted ‘indivisibility of Nigeria’, to the Yoruba towards a ‘successful’ prosecution of the bloody civil war. The truth is, the north (the Hausa-Fulani in particular) saw the defeat of Biafra as the defeat of the whole south. That, however was where they were wrong! That, without question has been the bane of the Hausa-Fulani political set-up till today. The north mistook power gained through military conquest for real power. 

They also failed to take into cognizance the political wizardry of Chief Obafemi Awolowo in not getting the Yoruba dragged into a war they were not ready for…thereby positioning the Yoruba to be in a unique position politically once the war was over. Chief Awolowo knew from the onset that the decks were stacked against the south in the event of a military conflict. He had worked so hard and was continuing to work tirelessly to position the Yoruba through education, commerce, technology and industry, the true hallmarks of power…real power that is! He was therefore not going to let the inordinate and misguided ambition of a neophyte like Ojukwu, lead to the destruction of everything he had worked so hard to build. 

One could therefore say that the late Yoruba sage and tactician chose political expediency over 'morality' when it came to the survival of his people (since most Igbo claim till today he left them high and dry by not going along with the east at the time). The north also underestimated the will and resilience of the Igbo people. It is amazing, even till today how quickly the Ndigbo recovered from a devastation of such magnitude, as was the Nigerian civil war. They (the Igbo) however had no choice. It was either grow from the ashes or die! And grow from the ashes they did!

 The recovery of the Igbo (no doubt due to their ingenuity and adaptive nature) was more than facilitated and enabled on the one hand by the infrastructure and institutions Chief Awolowo had built in the old western region (talk about an irony of all ironies), and on the other by the hospitable nature of the Yoruba towards their brethren from the east; as the north for the most part still harbored intense hostility towards them for the events leading up to and during the civil war. Politically however, the Igbo were in a state of flux and have been ever since. With the end of the civil war, the stage was now set for the power play to begin. 

The north, either as a result of a lack of political sophistication or plain lack of foresight, rather than seize the opportunity presented by their 'ascension to power', instead bungled the opportunity. An opportunity that will never come their way again…at least not the way they had it for 50 years! Not only did they not influence their larger environment, their claim on power (the military and a moribund aristocracy) was unattractive, unworkable, utterly unproductive and so regressive that it was unable to influence its own immediate environment…hence the abject poverty in the north and the resultant relative backwardness in comparison to the south. To make matters worse, their descent into the abyss of religious bigotry might yet prove to be the final nail in the coffin regarding the political and economic future of the north. 

On the other hand, while the northern power structure persisted with its defective plundercracy (in cahoots with quite a few individuals of questionable character and integrity in the south, the southwest in particular, of course), the sense of adventure that had always been part of the southern psyche, continued to manifest itself by way of greater accomplishments in the fields of education, the arts, sciences, business and industry. The reasoning (and quite a proven one at that) being as Sir Francis Bacon once said, ‘knowledge is power.’ This is why real power will never reside in the north! The capital of Nigeria can be moved to Gusau for all they want, it will never improve the lot of the average northerner in as much as the mentality of the leadership structure in the north remains the same. 

As the example of the American (Ashkenazi) Jews has shown and continues to show, a good head is a function of a developed mind…and a developed mind will forever be a veritable source of innovation and creativity, the indisputable hallmarks of true and sustainable growth; it is he who values and encourages such a concept that inevitably is able to influence his immediate and larger environment. The American Jews make up only 3% of the American population but control the entertainment industry, the law and medical professions, business (in particular banking) and industry…the list goes on. Mind you, the U.S. has never had a Jewish president! 

The stage, I believe is set for a politics of coalitions in the Nigerian political arena…coalitions that will be shaped by the pervading north-south dichotomy. The bottom line…control and manage your resources (both human and natural) in addition to your immediate environment, and you will unquestionably influence the larger environment. Also, it is imperative that political expediency be your guiding principle when deciding who to align yourself with...remember, no one can go it alone! Hence, when you align yourself with a group, they must have something tangible, workable and complimentary to bring to the table. Shared (but workable) interests, principles and ideals are without question the recipe for true growth and development. 

This is The Psychology of Power! “Everybody strives to become master over all space and to extend its force (its will to power:) and to thrust back all that resists its extension. But it continually encounters similar efforts on the part of other bodies and ends by coming to an arrangement ('union') with those of them that are sufficiently related to it: thus they then conspire together for power. And the process goes on”…. [Nietzsche]. 

Ogbunigwe - The Scientific Wonder of the Nigerian Civil War

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CREDITS: HISTORYVILLE

Nigerian physicist, Cynthia Osuala, pioneers graphene-based quantum technologies for sensing and computing

CC™ PersPective

By Staff

A Nigerian researcher based in the United States, Cynthia Osuala, is spearheading groundbreaking research in graphene-based quantum technologies that could transform national security, advanced communications, and next-generation computing.

Osuala, a physicist and research scientist, is investigating how the unique quantum properties of graphene — one-atom-thick material celebrated as the “wonder material” of the 21st century can be harnessed to build quantum sensors and computing components with unprecedented precision and efficiency.

Her work revolves around solving one of the most pressing challenges in modern physics and engineering: how to model devices capable of detecting extremely weak signals and processing massive amounts of data at speeds far beyond the limits of traditional electronics.

In one of her notable projects, Osuala developed advanced models to simulate quantum transport in graphene devices, revealing how electron pathways can be tuned to minimize noise and improve sensitivity. This modeling work provides a blueprint for constructing highly quantum sensors capable of detecting even the faintest changes in magnetic or electric fields — an ability critical for applications in defense, environmental monitoring, and secure communication systems.

“Graphene’s extraordinary mobility and low resistivity make it ideal for pushing the boundaries of sensing and computing technologies,” Osuala explained. “By leveraging these properties, we can design devices that are smaller, faster, and more sensitive than anything currently available.”

Her research builds on a series of significant milestones, including the first demonstration of the Aharonov-Bohm effect in chemical vapor deposition (CVD)-grown graphene rings at cryogenic temperatures. This breakthrough revealed how quantum interference effects in graphene can be harnessed for real-world applications, laying the foundation for highly sensitive quantum technologies. The work earned her the Best Paper Award at the IEEE Conference on Nanoelectronics and Nanotechnology. She has also been featured in a Stevens Institute of Technology Research & Innovation article titled “Traveling Light,” where she discussed the broader implications of her research in making quantum technologies more practical and scalable.

Beyond the lab, Osuala is a strong advocate for STEM education and diversity in science. She has served as a mentor and judge in science competitions, inspiring young scientists and helping address the underrepresentation of women and minorities in physics.

“This research is more than an academic pursuit,” Osuala emphasized. “It’s about building the technologies that will define the future technologies that ensure resilience, security, and innovation.”

Her contributions exemplify international leadership that advances materials science and quantum technology while strengthening U.S. innovation in emerging quantum systems.

Nigerian Made Cars - IVM Cars

CC™ VideoSpective

CC™ Flashback: Every bad encounter with a white person does not constitute racism.....

Dr. Akabogu-Collins

By Dr. Akabogu-Collins

..... But as they add up, run-ins become harder to see past. 

Before delving into this sumptuous piece by Dr. May Akabogu-Collins, a Nigerian-American economics professor as well as freelance writer, it is rather timely to note that while the afore-headlined article will be the main crux of my piece, in reading her entries, she also talks about the "prejudices" harbored by African immigrants against African-Americans and how over time, she has come to realize that the majority culture does not necessarily view blacks from a nationality perspective, but essentially as one-in-and-of-the-same. In her piece "Coming to Black America" she states with regard to her initial prejudiced opinions about African-Americans....

"My sister Agnes was visiting from Harvard Law School in 1989. At that time, I was a doctoral student of economics at USC and we were strolling through the streets of Korea-town that summer of 1989. We entered a video store and were excited to find a copy of the movie "Coming to America". What do we need to rent a movie? Agnes asked the cashier. The Korean cashier then told us to hold on for a minute while she disappeared to the backroom to ostensibly ask what it would take to get this done. Moments later, she emerged from the backroom and said in a thick accent.... Sorry, only Koreans. Not even the owner of the store could accede to our desire to rent the movie in question as he declared: One hundred dollars cash deposit and you leave license here."

This experience made her realize that the Korean, much like the Caucasian did not exactly see her as different from the African-American as her equally ignorant (much like the Korean store owner and attendant) father had told would be the case as she prepared to come to the United States in the early eighties, saying:

"If you look for racism in America, you'll find it. But prove to them that you are a tribal African, not one of those addle-brained former slaves. And do steer away from them; they're nothing but trouble."
"But the Korean video store was a turning point. As a target of old-fashioned explicit racism, for the first time I felt the rage and frustration of black Americans. As I watched Korea-town go up in flames during the L.A. riots of 1992, I understood the motivation."

You can read more on her piece "Coming to Black America" on her page, it is quite a read and shows how we all have a prejudiced bone in our bodies, and it is only to the extent that we either nurture or regulate it that determines through which prism we view not only our world, but the world around us.

Now to the original piece I wanted to talk about, Dr. Collins talks about her aggregate experiences in the United States as both an intellectual and a black person. She talks about how the same father who had a well nurtured but debilitatingly ignorant opinion of African-Americans was the first to intimate her of the need to not view every encounter with a white person in America as racism. Quite an irony and the various twists and turns in her piece (reproduced with permission) below would go to show, it is not really quite as simple as that.

"Vista, Calif. – I was about to kick my white neighbor out of my house. Then the memory of my dad's voice intercepted me.

In 1980, when I was coming to America from Nigeria to attend grad school, my father told me, "Not every unpleasant encounter with a Caucasian constitutes racism. It might just be ignorance – stupidity, in fact."

When I arrived at the University of Southern California, the dynamics of black-white politics were still alien. That first semester, I received the highest score on a test. As he handed back my paper, the professor publicly announced, : "You surprised me; I kept slowing down for you, thinking you were lost." A compliment, I thought.

"An insult," said a classmate later. "The professor had presumed you were dumb because you're black." I wasn't convinced. But events moved on. Sometimes preposterously.

A year later, I was walking back to my hotel room in Baltimore when another hotel guest stuck her head out her room and addressed me: "I need extra soap and a towel." I smiled and replied, "Me, too." At that point, she flushed and disappeared. I chalked it up to rational discrimination.

Soon after grad school, I arrived at a college for an interview and introduced myself as "Dr. Collins." The secretary replied, "And I'm the president." She later apologized profusely, adding, "You look too young to be a PhD." "It's the melanin," I deadpanned, adding with a wink, "Black don't crack." She cracked up.

Never having been a target of old-fashioned, explicit racism, I still couldn't distinguish between imaginary and real racism. That changed when my sister and I entered a video store in Korea Town in Los Angeles. We were excited to find the Eddie Murphy comedy, "Coming to America." The clerk, without batting an eye, announced unequivocally, "Only Koreans." That was the turning point in my assimilation to my new environment.

For the first time, I felt the frustration of being black in America. "It's an Asian thing," a friend explained later. "They tend to be clannish." For a while I shunned Asians – and consorted with Caucasians.

In Africa we attended the same schools as the Caucasians. There was no built-up animosity and, I suppose, the Caucasians in West Africa never had a reason to draw racial lines or feel superior. Hence, I had no self-consciousness among Caucasians. The O.J. Simpson verdict in 1995, however, changed all that.

I was the only black professor at a small college in Pennsylvania. When I heard my all-white colleagues denouncing the verdict at the department lounge, I stepped outside my office to join them. The lounge immediately went silent. Everyone froze, like a still frame in a movie, and the tableau resonated with the unspoken, "You're black, therefore..." I spun on my heel and fled campus.

I'd spent 15 years in America resisting racializing my feelings, but that incident at the faculty lounge gave me a new pair of glasses.

In San Diego 10 years later, as I was walking my dogs (Akitas) one Monday morning, I encountered an elderly white woman. "They are absolutely gorgeous!" she declared. Before I could thank her, she added, "Are they yours?"

Here's the thing: After 25 years in America, as such encounters accumulate, subconsciously, resentments also accumulate. "Fat chance," I replied, "I'm dog-sitting for a rich white family." And I strode away wondering if I was becoming racially paranoid.

I was still wondering that when my white neighbor knocked on my door that same day. She was having an off day, so she took the day off and came over to vent. "It's like," she began, tears welling. "How can I put it? I feel like I've little black people inside my stomach."

Huh? I'd had three little black people inside my belly and those were the happiest months of my life. So what could I say?

"What do you mean?"

A litany of woes ensued: hubby's worsening Alzheimer's, facing foreclosure, teenage turmoil – my mind strayed.

Black market, black sheep, Black October, Black Sunday, black Monday, black weekend, the blackest day in history (9/11). Granted, those held no racial connotations – they were just terms for bad things.

People having a bad day often say they're having a black day. But little black people in her stomach? Why, that's racist! I should just kick her out, I thought. Then I heard my father's voice: "It might just be ignorance...."

"Hel-lo-o?" my neighbor reeled in my attention. "Yeah, I'm listening," I said.

She continued, but my mind kept wandering: Had I just been insulted? Should I demand an apology at least? Or was I becoming one of those "overly sensitive blacks" – you know, the ones who criticized David Howard, a former Washington, D.C., mayoral aide, for saying "niggardly" (which means "miserly") at a budget discussion in 1999?

I still can't, be certain, of course. And I'm still not convinced that kicking my neighbor out would've been wrong. Yet, I'm bothered that my feelings are now colored by race.

I now empathize with blacks born here who, due to the country's history, are sensitive to these issues. But at the same time, I sympathize with the uninformed whites who must watch their language lest they inadvertently offend our sensibilities.

That's where America is. And until whites make the extra effort to understand the source of "black rage," that's where America will remain.

Why didn't I approach my neighbor later to tell her that I felt insulted by her metaphor?

I was afraid she would consider me "overly sensitive," and that it might cause a strain between us. Race discussion is uncomfortable. And that's exactly the problem in America – the lack of trust between blacks and whites and hence the inability to engage in an open and frank discussion about the causes and effects of racism that can clarify our different reactions to the same racial landscape.

As President Obama has said, for America to progress, both blacks and whites must listen to one another with an open mind. Only then can we understand where the other is coming from. Yet it has to come from our hearts. And that requires mutual trust.

Blacks must be able to talk to whites about their fears and resentments without presuming that whites would consider them racially paranoid.

Whites must trust that blacks won't label them racists for expressing their frustrations. This is the way toward a more racially tolerant America. And in order to get there, we must be open with ourselves and compassionate with others.

Until then, these incidents will proceed with black – oops – bleak predictability: Ignorant white says something racially insensitive. Sensitive blacks overreact. And we're all tired of that broken record."

The Corruption at CAF and Patrice Motsepe’s agenda against the West African Football Union (WAFU)

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CREDITS - OUR AFRICAN FOOTBALL MEDIA

'Flashback: The narrative is always ‘White is better' - Ex-Chelsea director and former Nigeria international Emenalo on systemic racism in football

Ex-Chelsea and Monaco Sporting Director Mike Emenalo

CC™ Introspective 

Former Chelsea sporting director Michael Emenalo says “the narrative has to change” if black coaches are to be given the same opportunities as their white counterparts.

The issue of racism in society has been given greater prominence in recent months following the killing of American George Floyd by a white police officer in Minneapolis in May 2020, which sparked Black Lives Matter protests across the globe. 

Premier League players and staff have shown their solidarity against racism by taking a knee before kick-off at every game, while the players also have 'Black Lives Matter' printed on their shirt sleeves.

Emenalo, though, believes there needs to be a more fundamental shift in how black players and managers are perceived if there is to be true equality in football.

Wolves boss Nuno Espirito Santo is currently the only manager from a black, Asian and minority ethnic background in the Premier League. Emenalo meanwhile is one of only two BAME technical directors in Premier League history along with Les Ferdinand, whose QPR side were relegated three months after his appointment as director of football in February 2015.

“The narrative has to change. The narrative right now is always that white is better,” he told the Guardian.

“So it doesn’t matter what Chris Hughton produces as a manager. There’s always someone saying a white guy can do it better. People need to do the right thing. Like Martin Luther King said: ‘Judge me by my competence – not my skin colour.'

“When I sit behind the bench at a game, I want to be close to my work. But it’s also so that people of my colour could say: ‘I can do that.’ People in the parking lot would say: ‘Oh my God, you don’t know what you mean to us.’ Then I feel even worse because I want to say more.”

Emenalo joined Chelsea as chief scout in 2007 following a playing career that saw him play in five countries and feature for Nigeria at the 1994 World Cup. The 54-year-old was briefly promoted to assistant coach in 2010 before becoming technical director the following year.

He would go on to spend a decade at Stamford Bridge, overseeing a complete overhaul of the club’s academy structure and being credited with the scouting and signing of players such as Kevin De Bruyne, Mohamed Salah, N'Golo Kante and Eden Hazard.

Despite those achievements, Emenalo felt he constantly had to prove himself to the 10 permanent or caretaker managers Chelsea went through in that time.

“Everybody has a misconception of my knowledge, insight and experience. I did it 10 times with 10 managers,” he added.

“Each time I climbed the hill and convinced them of my worth. I have a university degree in international relations and diplomacy. I know how to deal with people and with situations. I had World Cup experience and been part of this industry on five continents.

"I said: ‘I’ll give them an opportunity to understand me.’ They all did but it’s not easy starting from ground zero every time.”

Stats Perform News

Nigeria will not move forward without a Rawlings-like revolution

CC™ VideoScope

"Woke" Companies Push Transgender Agenda

CC™ Opinion 

By Dr. James Dobson

Defying common sense, biological reality, and the beliefs of most Americans, senior leaders at companies including Mars, Inc., and Nestle USA, have gone all in on the LGBTQ agenda.

These companies are pledging to "us[e] our influence to advocate for policies that establish full equality at the federal and state levels, including swift Senate passage of the Equality Act."

What this really means is that these companies support gender mutilation of children through "gender reassignment" surgeries, believe that the religious freedom guaranteed by the First Amendment is inconsistent with a "progressive" America, and believe that Americans who think differently are bigots who should be silenced and expelled from society.

The question is, will conservatives and people of faith fight back? They should! Here is what Tony Perkins, president of the Family Research Council, said about this corporate posturing:

“With that much activism, who has time to sell candy? And in this heated climate, who will buy it? Considering the backlash against Coke, Delta, Major League Baseball, and Patagonia, this is an incredibly tone-deaf move for the makers of Twix, Starburst, and M&Ms. The American people have made it quite clear that they're fed up with corporations picking sides in politics. Just this week, three-quarters of the country said companies should stay out of politics, and a solid majority (64 percent) said they'd consider walking away from the ones who didn't. Obviously, that message didn't make it to Kit-Kat headquarters."

Maybe it's time that message did make it to headquarters. Stand with us—and for America—by contacting Mars, Inc. and Nestle, USA and let them know what you think about corporate activism.

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