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Basically, Thomas Sankara’s only motivation was a formidable desire to make his country progress, to put it back on the map, improve the living conditions of the poor and give his people back their dignity. He and his comrades endeavoured to put in place original policies, within the political context of the time, which would enable them to attain their objectives.

With eyes filled with fear, the Burkinabe intellectual who offered to act as tour guide begged that his name not be mentioned in connection with Thomas Sankara. ‘It is forbidden to talk about him in this country,’ he emphasized repeatedly.

The infrastructural legacy he left behind pales into insignificance when compared with the fact that by the fourth and final year of his reign, Burkina Faso had risen from a net importer of food to being self-sufficient in food production.

‘We are looking for the cemetery,’ the tour guide asks two elderly Burkinabe men lounging under the shade of a tree, one of the ten million planted by Thomas Sankara, which now gives Ouagadougou an earthy, relaxed and welcoming feel, despite the scorching heat and dust.

Standing beside the dilapidation that is Captain Thomas Sankara’s grave, eyes, heart and mind search for answers. Is this really where lies Thomas Noel Isidore Sankara? The president who insisted on riding a bicycle to work for a long time and who would not even use the air conditioner in his office because it was only a few of his countrymen who could afford it? In opposition to foreign aid, he told his country that ‘he who feeds you, controls you.’ Thomas Sankara dared the feudal landlords of his country by redistributing land to peasants and in less than two years, production of wheat jumped from 1700 kg per hectare to 3800 kg, launching Burkina Faso into food self-sufficiency.

After four years of being the president of a mineral-rich country, Captain Sankara, in death, had only about $400 in cash to his name, three guitars, four bikes, a fridge and a broken down freezer as his most valuable assets.

Thomas Sankara was one of the few French-speaking African leaders to stand up to France. Some have said that that was his undoing; a weak nobody fighting a powerful, age old establishment with full frontal force. Thomas Sankara should have fought to live, in order to keep fighting, many say. When he spoke, during the OAU summit, urging fellow African leaders to shun debt and dependency and negotiate with the West as equals, he thumb-printed his assassination declaration. Like DR Congo’s Patrice Lumumba did with the speech during Congo’s independence ceremony.

Sankara made no secret of his Marxist leanings, which were not shared by many of his associates. To surround himself with competent, motivated people, he built up a group of 150 carefully selected presidential aides who, with a few political ideologists, became the best-educated administrators.

For Sankara, the revolution meant practical improvement of living conditions. It was a break with the past in all areas: transformation of the administration; redistribution of wealth; women’s liberation; abolition of the powers of the tribal chiefs, who were held responsible for rural backwardness; the attempt to turn the peasantry into a revolutionary social class; transformation of the army, which was placed at the service of the people and assigned production tasks; decentralisation and the introduction of direct democracy via local Committees for the Defence of the Revolution (CDR). They all combined with the fight against corruption. On 4 August 1984 Upper Volta was renamed Burkina Faso, ‘land of the righteous.’

he aim was to promote autonomous economic development that did not depend on outside aid. Sankara said: ‘Food aid... becomes embedded in our brains. Enough of reacting like beggars living on handouts. We have to produce, produce more, because he who feeds you will also impose his will on you.’

As a spokesman for the Third World, Sankara criticised the international order. His themes – the injustice inflicted by globalisation and the international financial system, the omnipresence of the International Monetary Fund and the World Bank, the vicious circle of third world debt – were similar to the modern alternative world movement. Sankara argued that third world debt was caused by the ‘alluring proposals of technical assassins’ from financial institutions. Debt was the means for ‘the deliberately organised re-conquest of Africa, a way of ensuring that its growth and development conform to stages and standards entirely alien to us.’ Burkina Faso decided not to seek any loans from the IMF, which wanted to impose its own conditions.

The CDRs, set up so rapidly, were responsible for exercising power in the name of the people. Their work went beyond public security: political education, sanitation, development of production and participation in budget control in the ministries. They discussed and rejected several national projects. But they were also responsible for many excesses and acts of repression. They spearheaded attacks on the unions, which they considered dangerous because unions were controlled by such organisations as the PAI, which went into opposition in August 1984, and the Revolutionary Communist Party of Volta. Sankara was the first to denounce the excesses and shortcomings of the CDRs, which were often due to in-fighting among organisations supporting the revolution.

According to Jeune Afrique (2 June 1988), which published the writing of Jacques Foccart (1), ‘number two in a revolution in which he no longer believed… Blaise met his French counterpart Jacques Chirac, then prime minister, through the offices of the president of Ivory Coast, Felix Houphouët-Boigny, and Jacques Foccart, who introduced him to the general staff of the French right, especially Charles Pasqua.’ François Xavier Verschave claims: ‘Muammar Gadafy and Françafrique (2) had more and more causes in common, cemented by anti-Americanism and enlightened self-interest. The elimination of Sankara was probably the founding rite in their alliance. In 1987 Foccart and the people round Gadafy agreed to replace the exasperatingly honest and independent leader by the infinitely more amenable Blaise Compaoré.’ (3).

Compaoré’s takeover as president had consequences beyond Burkina Faso’s borders. The emerging Françafrique alliance drew in politicians, military leaders and entrepreneurs from Ivory Coast, France, Libya and Burkina Faso. It supported Charles Taylor, now being tried by the Special Court for Sierra Leone in The Hague. Compaoré is portrayed as a man of peace who is sponsoring reconciliation between the warring factions.

The first Popular Development Plan (PPD), from October 1984 to December 1985 was adopted after a participatory and democratic process including the most remote villages. The financing of the plan was 100 percent Burkinabe. It must be noted that from 1985 to 1988, during Sankara’s presidency, Burkina Faso did not receive any foreign ‘aid’ from the West, including France, nor the World Bank and the International Monetary Fund (IMF). He had relied entirely on his own strength and the solidarity of friendly countries sharing the same vision and ideals. Popular mobilisation, mainly through the Committees for the Defense of the Revolution (CDR), and the spirit of relying on one’s own forces saw 85 percent of the PPD’s objectives realised. In one year, 250 reservoirs were built and 3000 wells drilled. This does not even take into account the other achievements in the fields of health, housing, education, agricultural production, etc.

Relying on one’s own strength also means accepting to live within one’s means and make the best use of available resources. This guarantees dignity and freedom. President Sékou Touré of Guinea had the audacity and temerity to state this in front of General de Gaulle in 1958 in his famous phrase: ‘We prefer freedom in poverty to slavery in opulence.’

Living free also means to avoid the pitfalls and humiliations of the supposed ‘development aid’ which has contributed to the under-development of Africa and its dependency. As Sankara states: ‘Of course, we encourage everyone to help us eliminate aid. But in general, aid policies leave us disorganised, by undermining our sense of responsibility for our own economic, political and cultural affairs. We have taken the risk of borrowing new ways to realise our own well-being.’

for him, the state must be central in the process of economic, social and cultural transformation. It was under the leadership of the state and its institutions that the masses were mobilised to participate in the first PPD. But, after his assassination, when Burkina Faso knelt before the World Bank and the IMF, the state was vilified and stripped of its basic functions for the benefit of foreign capital, with consequences which we well know. The decline of the state led to the deterioration of living standards, as is common in other African countries. The failures of structural adjustment programs (SAP) and the collapse of market fundamentalism requires the re-emergence of the state. It is in this context that Cea (2011) and UNCTAD (2007) urged African countries to build developmental states in order to become active agents in development, like the Asian ‘Tigers’ or ‘Dragons’ and the BRICS (Brazil, Russia, India, China and South Africa).

Always connected to the external debt of the continent, Thomas Sankara was one of the few African leaders, if not the only, to have criticised and rejected the adjustment policies of the World Bank and IMF, which have increased the debt burden and impoverished African countries. His government refused any form of collaboration with these institutions and rejected their ‘help.’ He developed and implemented his own self-adjustment program, which had been supported by the people who understood the merits of his policies and the sacrifices required of all, both citizens and leaders.

Today, whilst both South Africa and Namibia are formally independent and ruled by African majorities, the people of the Western Sahara continue to remain under occupation by Morocco. Today, which African leader publicly sides with the Palestinian and Saharaoui peoples and demands the withdrawal of Morocco and Israel from the land of the Saharaoui and Palestinian people?

Similarly, Sankara’s internationalism extended to his visit to Grenada where he met the then Prime Minister Maurice Bishop before he was tragically assassinated by the forces of imperialism. In his address to the Harriet Tubman School in Harlem in October 1984, Sankara mentioned his meeting with Bishop and how they gave each other ‘some mutual advice.’ He also watched a ballet at the school and told the crowd: ‘As I watched your ballet, I really thought I was in Africa’ – to which he received an applause that was prolonged when he added: ‘That is why, as I have always said – and I’ll say it again – that our White House is in black Harlem.’ [12]

he reiterated his stand with the peoples of Afghanistan, Ireland, Grenada, East Timor, Western Sahara, South Africa, and Ireland at a time when all these peoples confronted political and economic domination. He specifically condemned foreign aggression against the island of Grenada an

Back in 1986 he correctly denounced ‘fallacious Malthusian arguments’ that Africa was overpopulated and made a radical proposal that ‘at least 1 percent of the colossal sums of money sacrificed to the search for cohabitation with other planets be used by way of compensation to finance the fight to save our trees and life.’ To cite him at some length, Sankara eloquently declared: ‘While we have not abandoned hope that a dialogue with the Martians could result in the reconquest of Eden, we believe that in the meantime, as earthlings, we also have the right to reject an alternative limited to simply a choice between hell or purgatory.

The height at which he always refused, despite strong pressure from his entourage, to eliminate his opponent who was also his best friend, is enough to place him among the rank of great men of modern history. One rests in peace with himself, while the other has to live with his conscience.

His popularity derived from the qualities that he used while in power: in his energy, his intelligence, his creativity, his resolution, the scope of work that he was able to accomplish, his ability to lead his entourage and his people, but also in his integrity and his moral rectitude.

Is it only a dream to want to build a society in which this minimum can be realized? Certainly even the richest countries such as France or the United States have not managed to meet these needs for everyone. It is not because they lack the means but rather with globalization, now the motor of society is based on the search for profitability rather than the satisfaction of basic human needs. The word revolution is henceforth absent from political debate, as it has been so totally perverted. How can we make the satisfaction of basic human needs of primary importance again?

The only real criticisms that could be leveled against him is that he took power when he was too young; that he wanted to move very quickly in a very difficult situation with respect to the objectives of the revolution and the available means to achieve them. In the end, Sankara can be reproached for having been too human, too sensitive. It is his humanity that forced him to push his entourage to tackle a task that many thought inhumane because it was too ambitious.

Here we come to the limits of the action of a man facing the objective realities in a specific historical context. Productive forces were hardly developed in Upper Volta. The revolution did not consist of seizing the property of the middle-class owners of the means of production which were quasi non-existent, to put them in the hands of the people, but rather to create a national industry. This cannot be done in four years.

The revolution was focused above all on developing a truly national economy, on trying to break free from political and economic external pressures and on resisting efforts at destabilization. We showed (on this subject) all the obstacles from the donors that Burkina Faso faced. Finally, Upper Volta has very little mineral resources; a large part of its territory suffers from drought. It is in this context that the revolution broke out. Upon what forces could it rely in the absence of a working class or a politically aware peasantry? On the urban petit bourgeoisie made up essentially of salaried civil servants or intellectuals, on a part of the army whose commitment is necessarily limited, on young academics and on the numerous unemployed. As for organized political forces, capable of leading the process, they were weak and the best structured were dismissed in the first year. Others were lost to internal fighting. It is in this context that the army gained so much weight in seizing power then in the leadership of the revolution and finally in the tragic outcome of the crisis.

The journey of Thomas Sankara from childhood to the presidency of the republic did not make him a hero. Although he had a good disposition and lived, despite the difficulties that he knew, a privileged childhood compared to most of his fellow countrymen of his generation. But for the rest, the key to his rising were, work, observation, study, perseverance, resolution, listening, curiosity, a thirst for knowledge, loyalty.

In reviewing the different stages of his life it appears as though he was constantly on the alert and that he knew how to maximize each one of his experiences to get the best out of them. From his childhood he remembers how unacceptable injustice was; from his religious education he retains the lessons of humility from Jesus and a certain humanism; from his adolescence he recalls his classical training and assuredly lessons about the French revolution; from his encounters with Marxism the rigor of the analysis of social relations and the prospects of change; from his stay in Madagascar, valuable lessons about the economy but also a real-life experience of a revolution; and from the war with Mali, a horror of blood spilt needlessly. Is it necessary to continue?

Cameroonian gay rights activist Eric Ohena Lembembe wrote in his last blog post: ‘Unfortunately, a climate of hatred and bigotry in Cameroon, which extends to high levels in government, reassures homophobes that they can get away with these crimes.’ This July, his body was found in his home, covered with iron burns, his hands and feet broken.

He continued, asserting that homosexuality was imported from the West during colonization and as a weapon to control African governments since. The ties between sexuality and power in African politics resound, alternating between claims that politicians sexually devour women or undergo homosexual rites of passage to achieve political statue. This reaches the highest echelons including, for example, the rumour that Cameroonian President Paul Biya subsumed the office only after being ritually sodomozed by the former President Ahmadou Ahidjo.

The key ideas of the political ideology of Thomas Sankara - including warmth and compassion towards other humans, dignity for peasants, self-sufficiency for all Burkinabes, women’s emancipation (“l’emancipation de la femme burkinabé”), and a politics of anti-imperialism - along with his thoughtful considerations of Burkinabe traditions and histories assert Pan-African alternatives to the discourse and practices of homophobia that are based on supposedly anti-imperialist ideologies. The great irony is, of course, the importation of homophobic discourse and law to Africa from the West, namely US evangelical groups.

Dynamic African leaders such as Ft. Lt. Jerry John Rawlings of Ghana, Yoweri Musevini of Uganda, Paul Kagame of Rwanda, Meles Zenawi of Ethiopia, Isaias Aferworki of Eritrea and several others, followed in the footsteps of Africa’s founding fathers, and sought to reverse the decline of the continent and build progressive nations in which people’s rights are respected, in which different ethnic groups lived together in peace and harmony and a world in which Africans were respected on equal terms with others. ‘Developmentalism’ became the new ideology of the day. Future generations will judge them but for now, let us celebrate their good intentions.

It should be noted that Burkina Faso and its capital Ouagadougou is one of the most historic places in West Africa. It was the scene to intellectual and cultural renaissance before colonialism desecrated this land.

Sankara was somewhat unique as a revolutionary leader - and particularly as a president - in attributing the success of the revolution to the obtainment of gender equality. Sankara said, ‘The revolution and women’s liberation go together. We do not talk of women’s emancipation as an act of charity or out of a surge of human compassion. It is a basic necessity for the revolution to triumph’.

Thomas Sankara, a Burkinabé with military training, had witnessed the student and worker-led uprisings in Madagascar.

Blaise Compaoré remains the president of Burkina Faso today and has been implicated in conflicts in Liberia, Sierra Leone, Cote d’Ivoire, and in arms trafficking and the trafficking of diamonds. There has been no independent investigation into Thomas Sankara’s assassination, despite repeated requests by the judiciary committee of the International Campaign for Justice for Thomas Sankara, a legal group working in the name of the Sankara family. The UN Committee for Human Rights closed Sankara’s record in April of 2008, without conducting an investigation into the crimes.

The revolution’s promises are already a reality for men. But for women, they are still merely a rumor. And yet the authenticity and the future of our revolution depend on women. Nothing definitive or lasting can be accomplished in our country as long as a crucial part of ourselves is kept in this condition of subjugation - a condition imposed…by various systems of exploitation.

He locates the roots of African women’s oppression in the historical processes of European colonialism and the unequal social relations of capitalism and capital exploitation. Most importantly, he stressed the importance of women’s equal mobilisation. He urges Burkinabé women into revolutionary action, not as passive victims but as respected, equal partners in the revolution and wellbeing of the nation. He acknowledges the central space of African women in African society and demanded that other Burkinabé men do the same.

Meaningful social transformation cannot endure without the active support and participation of women. While it is true that women have been deeply involved in each of the great social revolutions of human history, their support and participation has historically often gone relatively unacknowledged by movement leaders.

He criticised the oppressive gendered nature of the capitalist system, where women (particularly women with children to support) make an ideal labour force because the need to support their families renders them malleable and controllable to exploitative labour practices.

US-backed militarisation of Africa takes a couple of different forms.

First, it means an increase in troops on the ground. US Special Ops and US military personnel have been deployed in the Central African Republic, the Democratic Republic of the Congo, Mali, Mauritania, South Sudan, and (potentially) Nigeria.

Second, US military personnel conduct training sequences with African militaries.

Third, the US military funds social science research into African society, culture and politics. This takes various forms, one of which is the use of SCRATs (or Sociocultural Advisory Teams) for the purposes of preparing US military personnel for deployment and missions.

A strong military structure paves the way for the resource plunder and large scale dispossessions that are seen in neoliberal states in the so-called Global South. In this system, the state ensures profit for class elites (both international and domestic) by guaranteeing the super-exploitation of labour and the dispossession of millions of people of their lands and livelihoods for resource extraction at serious costs to local ecology, health and wellbeing. This guarantee can only be made through an increased militarism that stifles political mobilisation.

Thomas Sankara and the August Revolution of 1983 tells us another story. They provide a different way of thinking about social organisation. Sankara understood that capitalism is dependent upon the unequal deployment of and distribution of power, particularly state power. But, as he showed us, the state is not unalterable. The state is a complex system of human relationships that are maintained through violent power/coercion and persuasion. And what Sankara did was work to bring the state apparatus down to the level of the people, so to speak.

The image of my daughter’s grandfather entering his home and collapsing onto the sofa, holding his face in his hands and crying emerges in my head each time I think of Sankara. This image of a middle aged Cameroonian man, Jacque Ndewa, thousands of miles away, who had never travelled to Burkina Faso, crying quietly on his sofa. This is the resonance that Sankara had, across the African continent and among disenfranchised and dispossessed people everywhere.

a country which cannot feed itself inevitably risks losing its independence and dignity. Sankara famously questioned: ‘Where is imperialism? Look at your plates when you eat. The imported rice, maize and millet; that is imperialism.’ To avoid this, Sankara insisted: ‘Let us try to eat what we control ourselves.’

Today, at the United Nations, the most conservative states are loudly celebrated for their ‘liberation’ of women, a liberation which is often more illusory than real. The struggle for the liberation of women has become a common one, with the creation of UN Women, parity laws and other measures aimed at women’s economic, social and political emancipation or empowerment. Once again, history demonstrates the prescience and strategic vision of Sankara, who was far ahead of his time.

This kind of movement is alien to the revolutionary ideal of August and those who display it demonstrate their flaws as petty bourgeois opportunists and dangerous counter-revolutionaries.

It is true that Sankara tried to instill a different mentality in the petty intellectual bourgeoisie. Unfortunately, they were quicker to repeat revolutionary slogans than to change their behaviour and lifestyle. In fact, this is one of the major challenges to any economic and socially transformative movement in African countries. Indeed, a number of intellectual ‘revolutionaries,’ once in power, tend to turn their backs on people and almost everywhere, they engage in the pursuit of money and privilege at the expense of the struggle for the decolonisation of the mind and the transformation of economic and social structures inherited from colonialism.

Sankara was a communist and had a great admiration for socialist regimes, including Cuba, which filled him with respect and pride. He recognised that the state was central to successful transformations in these countries. He also knew that a state just emerging from the long and terrible colonial darkness could not rebuild without active and committed leadership. So, for him, the state must be central in the process of economic, social and cultural transformation. It was under the leadership of the state and its institutions that the masses were mobilised to participate in the first PPD.

That is why Sankara, participating in his last summit in Addis Ababa in July 1987, had shouted at African leaders asking them to form a united front to demand the cancellation of illegitimate African debt. Because, he said, ‘debt in its current form is a cleverly organised re-conquest of Africa, that its’ growth and development conform to standards and levels which are totally foreign. It ensures that each of us becomes a financial slave, meaning a slave for those who had the opportunity, cunning, and deceit to invest their funds in us with the obligation that we repay. The debt can never be repaid since if we refuse to pay it our lenders will not die. Of that we can be certain. Yet if we do pay it is us who will die. Of that we can be equally certain.’

Sankara embraced the ideas and struggles of his illustrious predecessors, while others are in the process of adopting his ideas and struggles, which are more relevant than ever, since, ‘you cannot kill ideas,’ as he said in a speech in memory of Che Guevara, a week before his assassination.

Thomas Sankara was one of the few African leaders, if not the only, to have criticised and rejected the adjustment policies of the World Bank and IMF, which have increased the debt burden and impoverished African countries. His government refused any form of collaboration with these institutions and rejected their ‘help.’ He developed and implemented his own self-adjustment program, which had been supported by the people who understood the merits of his policies and the sacrifices required of all, both citizens and leaders.

One of the pre-eminent theoreticians of endogenous development, Professor Joseph Ki-Zerbo, states, ‘If we develop ourselves, it is by drawing from the elements of our own development.’ To put it in another manner, ‘We do not develop. We develop ourselves.’

Relying on one’s own strength also means accepting to live within one’s means and make the best use of available resources. This guarantees dignity and freedom. President Sékou Touré of Guinea had the audacity and temerity to state this in front of General de Gaulle in 1958 in his famous phrase: ‘We prefer freedom in poverty to slavery in opulence.’

As Sankara states: ‘Of course, we encourage everyone to help us eliminate aid. But in general, aid policies leave us disorganised, by undermining our sense of responsibility for our own economic, political and cultural affairs. We have taken the risk of borrowing new ways to realise our own well-being.’

This is the fundamental objective of Thomas Sankara. But he encountered the forces of inertia, such as the Westernised petty bourgeoisie, which constitutes an obstacle to any political rupture aimed at changing society, and the structures inherited from colonialism. It is this inertial force which explains in part the failure of the leftist parties in Africa, notably in ‘francophone’ countries. It is this obstacle which finally undermined the revolution in Burkina Faso and helped to create the conditions which led to the assassination of Thomas Sankara on 15 October, 1987.

In his historic speech of 2 October 1983, he explained that these goals would be achieved through the destruction of the neo-colonial state and the transformation of all socio-economic structures and institutions inherited from colonialism, including the army.

The pursuit of this objective required extraordinary efforts to emancipate mentalities, raise consciousness and mobilise the masses in the Committees for the Defence of the Revolution (CDR) and other revolutionary structures. Despite some of the excesses of the CDR and the other revolutionary structures, there is no doubt that one of the major objectives of the revolution under Sankara was to create the possibility for the people to speak and express themselves freely and in so doing build their self-confidence. In this, the revolution was profoundly democratic and popular. Sankara once stated: ‘Misfortune will befall those who silence their people.’ This warning reflected the importance he placed on freedom of expression, an indispensable condition for encouraging Burkinabés at all levels of society to speak their mind.

One of the weaknesses of the revolution was related to the fact that the social forces that had a stake in its success—peasants and workers (both manual and intellectual)—may not have had the ideological tools that would have enabled them to better understand and support the pace of revolutionary change.

One of the lessons is the difficulty of building a sustainable and victorious relationship between the army and progressive intellectuals.

Another lesson relates to the destiny of military coups: can a coup d’état truly serve as the basis for sustainable revolutionary change or is it condemned to be a flash in the pan? This question surely begs others. The point is that African revolutionary forces must study the lessons that can be learned form this experience in order to better pursue current and future struggles.

Ghanaian political scientist Eboe Hutchful who serves as the executive director of the Accra-based NGO, African Security Dialogue and Research, has suggested that his Ghanaian informants dispute the idea that Ghana released Taylor to Compaore; rather they contend that he was taken to the Ivorian border and released there. From Ivory Coast he is said to have made his way to Burkina Faso, “where the Libyans introduced him to Compaore,” rather than the other way around. Moreover, Hutchful suggests that Sankara may have already been killed by the time the Ghanaian authorities released Taylor.

Gambian President Yahya Jammeh, Blaise Compaoré, Thomas Sankara, Domingo Guengeré, and ... Foday Sankoh, as well as the man from Chad, whose name I can’t recall, had all been trained in Libya and were all friends. They are the ones who actually organised the Burkina revolution and installed Sankara as president. Once in power, he set about putting in place his plans. The next thing you know, the US had infiltrated the liberation movements and set about overthrowing Sankara, who was leaning too far left. The Americans were not happy with Sankara. He was talking of nationalising his country’s resources to benefit his people. He was a socialist so he had to go.

But the spectre of external debt racked up by past corrupt governments loomed. Sankara was fighting on the global stage against this new debt-slavery.

We must speak in one voice, saying this debt cannot be paid. And since I am the lone voice, I will be assassinated. We must say together, we cannot pay, because we have to work to build a future for our people. If only Burkina Faso refuses to pay, I will not be here at the next conference.

My boss told me to approach Sankara for help in taking power in Liberia. In return, he offered lucrative business opportunities. Thomas Sankara told him he was not interested and asked him to leave the country. He told him that he would not help and asked him to find another staging point for his rebellion. Guengere, who is currently Burkina Faso’s minister of defence, Blaise Compaoré, Charles Taylor, and Chad’s current president … you know who he is?