Excerpt: Ambakisye-Okang Olatunde Dukuzumurenyi, : The
Book of the Tep-HesebAn Afrikological
Research MethodologyBeing An Afrikological
Primer in Critical Thinking, Critical Listening, Critical Speaking, Critical
Questioning, Critical Writing, Critical Reading & Critical Research In
Pursuit of the Re-establishment of an Afrikan Njia towards a Re-construction of
Afrikan Spiritual, Cognitive, Affective, Psychomotor Physiological, Social,
Cultural, Historical, Political and Economic Reality (University
of New Timbuktu System SBЗ/Seba
Press, 2016)
²²²²
²²²²²
²²²²²²
²²²²²²²
KMYT R
FDW/Kemyt
Re Fedu
[Appendix
to Chapter 4]
Concentric Paradigm of SBЗ/Seba & Uongozi wa Afrika
of the
"Simply put, education is
power. When education is properly done, it opens the door to power. A true
education has one purpose, and one purpose alone; and that is to train the
student to be a proper handler of power. I cannot say it enough, education is
all about power, and all education must lead to some kind of exercise of power.
A proper education must, ultimately, improve one's understanding of what power
is, how power manifests itself, and how one has to have power in order to be a
total human being." [Mhenga John Henrik Clarke]
²
Uongozi wa Afrika [Kiswahili: Afrikan Leadership and
Management] is the Afrika Nyeusi conceptualization of guidance and
direction achieved through sound, systematic SBЗ/Seba. The concept encompasses a high moral
standard, to which few are capable of aspiring without Wahenga na Wahenguzi escort.
Though Uongozi wa Afrika is of Wahenga na Wahenguzi and thus divine origin and
few can successfully attain it without moral aid, many in Western and Western
oriented societies of the Neocolonial and Neoliberal era, i.e. the period of
Western Globalization, assume the position or title of Uongozi, even though the
hallmarks of the West are alienation, de-spiritualization and conflict. Uongozi in its true its most sublime aspects
and the assumption of Uongozi in the de-spiritualized West present a
dichotomous situation that is inconspicuous due to the global incognizance that
is perpetuated by Western Cultural Imperialism resulting in a world that has
succumbed to European Cultural Expansionism and, thusly, have rejected in the case
of Afrika specifically the Wahenga na Wahenguzi heritage that is the wellspring
of , WHM MSW/Weheme Mesu [Kush/Kemet:
Weheme Mesu- Rebirth, Re-awakening, Rebirth, Resurgence, Re-generation,
Renewal, Renaissance] ya Afrika [Kiswahili: ya Afrika- of Afrika].
The concept of Uongozi has been a topic that has been discussed and researched from
primeval times to the present. Countless works have been written that give
prescriptions for styles of Uongozi and,
which also, criticize existing Uongozi paradigms. In the 61rst Century KC [20th
Century CE] alone countless research articles and books have been written upon
the subject suggesting and effort to increase knowledge upon this subject in
the West similar to the increases of Western studies in the areas of sociology,
psychology, social psychology, public administration, public policy, political
science, political sociology, political psychology, economics and economic
sociology. With the increasing grass roots
awareness of the nature and functions of institutions and with the continuing
accrual of evidence of the bankruptcy and failure of Western social structures
evidenced by a century of global warfare the subject matter of Uongozi has
taken on even greater importance. However, all of this has done little to alleviate the
present ills of modern Uongozi conceptions.[2]
The concept of Uongozi is of primary importance in the area of the
administration and development of SBЗ/Seba, which is itself
the training ground for the restoration and perpetuation of Uweza wa Afrika [Kiswahili: Afrikan Power]. The effectiveness of the SBЗ/Seba organization, its purpose and curriculum hinges on the Uongozi
style of the Teacher-Administrators. The issues of ethics and accountability are
central to that Uongozi style
and in the recent past of Afrika have been sorely lacking. One need only
consider the recent history and contemporary state of Administrative Uongozi, exemplified for example in the United States by dual
systems of education, de facto and de jure educational segregation, culturally
biased standardized tests and their ramifications on the public view of SBЗ/Seba and present Uongozi styles, to understand the condition that the concept
presently exists within.
The reason for the present crisis in SBЗ/Seba Uongozi and
curriculum development is located in the Asili [Kiswahili: Cultural Seed] of the West. Concerning the Asili Professor Marimba Ani
states that:
“Asili as a conceptual toll for cultural analysis refers
to the
explanatory principle of a culture….it is the germinating
seed
of cultural formation….determined by the collective,
fundamental
nature of its members….it can be identified and….its
inherent nature delineated….a concept that helps to explain the organicity,
structure,
and development of any culture….telling us what makes it
tick….it
allows us to explain and to see the way in which the
various aspects
of a culture relate and how they cohere….allows us to
recognize culture as a basic organizing mechanism that forges a group of
people into an interest group, an ideological unit…enables us to understand and
explain the behavior, thought, and creations of a people in terms
of the origin an
logic of their culture…it is the primary determinative factor of cultural
development and an essential explanatory principle of cultural theory.” [3]
The
Asili or central component of Western thought is founded on the cultural
traditions of Hellenic Greek Civilization.
These traditions were the philosophy of will-to-power or rule of the
strong over the weak, alienation or conflict between man/Deity, male/female, man/environment,
man/beast, etc. and in turn have morphed into contemporary efforts at the
establishment of White Supremacy or European world hegemony and
de-spiritualization or the devaluing of the spirit.[4] As Mhenga John Henrik Clarke informed us:
“Europeans
destroyed more culture and civilizations than they
built.
They have studied people without understanding them;
interpreted
them without knowing them.”
In
order to provide a new paradigm for the concept of Uongozi, which is devoid of the failings of Western Civilization,
Mapokeo Afrika must be the focal point of all Afrikan research. For it is from
the foundations of Utamaduni Mkubwa ya Afrika that an answer to the present
crisis in SBЗ/Seba Uongozi and curriculum development may be ascertained.
²²
The
beginnings of world culture are to be found in East Afrika, at the source of
the H ‘PI ITRW/Hapi Iteru [Kush/Kemet: Nile River], i.e., the region of the Nchi
za Maziwa Mkuu [Kiswahili:
Great Lakes] of Central Afrika. Utamaduni
Mkubwa ya Afrika was established by the Wahenga na Wahenguzi of the modern
Afrika Nyeusi inhabitants of this and other regions of the continent represented
by the Watigrinya,
Watigre, Wabeja, Waafar, Wasaho, Wabilen, Wakunama, Wanara, Wakalenjin, Wazulu,
Wahehe, Wanyakusa, Wafulani, Wabambara, Wamasai, Wasomali, Wahausa, Waigbo,
Wayoruba, Wabambuti, Waashanti, Wagwari, Wasoto, Wanath, Wagbaya, Wabobo,
Wahutu, Watutsi, Waxhosa, Wachewa, Washona, Wachokwe, Wawolof, Wayao, Wabemba,
Wuluba, Walunda, Waluvale, Waakan, Wamandinka, Waserer, Watonga, Wakuranko,
Wangombe, Watswana, Wavai, Waloko and Wakongo. The Wahenga na Wahenguzi founded several
Utamaduni Mkubwa including Utamaduni Mkubwa ya Kush [T3 STY/Ta-Seti]. Utamaduni
Mkubwa ya T3 STY/Ta-Seti established several colonies. The principle ones were:
Kushite
KMT/Kemet, Kushite
Ki-en-gir Dumu-gir Un-Sag᷈-g᷈i, Kushite Chaldea,
Kushite
Minoa, Kushite Kanaan, Kushite Arabia, Kushite
Mohenjo-Daro, Kushite Harappa, and Kushite Olmec. For over three thousand
years, with some estimates postulating as many as sixty thousand years, Utamaduni
Mkubwa ya T3 STY/Ta-Seti held sway throughout the world. Upon the disintegration of Utamaduni Mkubwa
ya T3 STY/Ta-Seti, the former colony of Kushite KMT/Kemet assumed pre-eminence
in the ancient world.
Utamaduni
Mkubwa ya KMT/Kemet maintained a prestigious position in the ancient world for
over ten thousand years. This was due to
the societal structure that was inherited from Utamaduni Mkubwa ya T3 STY/Ta-Seti
and the relative isolation from the chaotic socio-political economic atmosphere
of Far Northeastern Afrika or Asia Minor.
The world paradigm of Utamaduni Mkubwa ya KMT/Kemet was holistically
based and as such was able to endure; however, as is the case in all Utamaduni
Mkubwa, internal corruption and external military pressures eventually caused
the demise of what was so glorious an Utamaduni Mkubwa.
²²²
The Kushite KMT/Kemet philosophy of Uongozi was grounded in the spiritual, cognitive, affective and
psycho-motor physiological aspects of the social system. The primary architectural structures of the
society, the Temple, were holistic in nature, symbolizing the entirety of the
Human Bio-spiritual Economy. It was from the Temple that all professions in
society were filled by well-prepared individuals[5]. Consequently,
the KMT/Kemet paradigm on Uongozi
was grounded in the SЗHW/Sahu SBЗ/Seba. For the peoples
of KMT/Kemet comprehended that the precepts for holistic, efficient and
effective Uongozi were naturally contained
within all humans. These precepts needed only to be drawn from within the
spirit. In the Kushite KMT/Kemet text of
PTЗHHTP/Ptahhotep, the following selections illustrate the Wahenga na
Wahenguzi views on the subject of Uongozi:
Be not haughty with what you have
learned and now know, hold forth with the unknowing as well as the sagacious. There is no end to science, none knows
all. Excellent Discourse is better than
the most precious stones and is found in the most unlikely of places.
If you encounter an adversary of
higher status than you, clasp your arms and bow your head. Do not empty your
heart in vehemence his mind will not be changed. You will overcome his haughtiness by holding
your tongue. He will be considered
uncouth, when your self-possession has overcome him.
If you encounter an adversary of equal
status to you, in your quietude you shall overcome him, even as he speaks ill
of you and casts opprobrium upon his own head in the eyes of the righteous
assessors. You shall retain your good
name in the heart of the great.
If you encounter an adversary, who is
impoverished and of lesser status than you, do not release your heart upon him
on account of his wretchedness. Leave
him to himself. Speak not at him in
anger. To harm him will not redound to
you. In doing so others will respect you
and satisfy your desires, for they will reprove him for you.
If you are leader in charge of the
concerns which affect many, perform your duties blamelessly at every
opportunity. Righteous acts born of
MЗ‘T/Maat are mighty and everlasting since the time of WSIR/Ausar. To ignore laws creating hindrances will not
redound to you this, the conceited and corrupt do not consider. It is the corrupt and conceited who run after
riches, but criminality against the people has no blessed recompense, no honor. The one that is greedy of gain is not so out
of necessity. MЗ‘T/Maat endures and
begets righteous foundations.[6]
The
KMT/Kemet term for education was SBЗ/Seba and it is variously transliterated as pupil, teaching,
training, instruction, and education. SBЗ/Seba
also means door and star. Another KMT/Kemet term SB3TY/Sebaty is
transliterated as teaching, instruction, training, education, learning, wisdom,
and lore of books and doctrine as well as student, wise man, teacher and
instructor[7]. From this
perspective it would seem that the peoples of KMT/Kemet viewed SBЗ/Seba
as the door to the internal star of
existence, from which all of life is born.
Their SЗHW/Sahu SBЗ/Seba
was in fact the first Nadharia of Salvation, and was known to later writers as
the “Mystery System.” The SЗHW/Sahu
SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet had schools of philosophy in Kushite Chaldea, Greece and Kushite Persia
to name only a few.[8]
²²²²
In the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet, there were three doors
through which the pupil had to pass.
These doors were the three levels to the SBЗ/Seba philosophy of KMT/Kemet.
They were the intuitive aspect of SBЗ/Seba, the social aspect of SBЗ/Seba and the natural aspect of SBЗ/Seba. Entrance into
the SЗHW/Sahu
SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet was predicated on the prospective SB3TY/Sebaty
manifesting characteristics, which were
known as the ten cardinal virtues. These virtues were:
(1) Control of Thought
(2) Control of Action
(3)
Steadfastness of Purpose
(4)
Identity with Spiritual Life or the Higher Ideals…and attribute attained when
the individual had gained conquest over the passional nature
(5)
Evidence of having a Mission in Life
(6)
Evidence of a call to Spiritual Orders or the Priesthood
(7)
Freedom from Resentment, when under the experience of Persecution and Wrong
(8)
Confidence in the Power of the Master as Teacher
(9)
Confidence in one’s own Ability to Learn
(10)
Readiness or preparedness for Initiation…When the pupil is ready, then the Master
will appear. [9]
The
SB3TY/Sebaty in
the SЗHW/Sahu
SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet was quite literally an initiate.[10] The idea of initiation signified that the SB3TY/Sebaty was
entering upon an incessant journey of spiritual, cognitive, affective and
psycho-motor physiological development. The holistic development centered upon
the restoration of the Bio-spiritual Human Economy to its natural state of Umoja
with NTR
‘З/Netcher-aa. Thus, SB3TY/Sebaty
would become NTR
‘З/Netcher-aa upon Earth.
The
spiritual development was inter-linked to the cognitive-affective, as cognitive-affective
development was the source of the beginning of the NTR
‘З/Netcher-aa-like nature. It was within the realm of psycho-motor
physiological development, which encompassed the science/arts of history,
economics, sociology, psychology, philosophy, geography, anthropology,
linguistics, politics and SBЗ/Seba,
that the social development of humanity manifested the development of the other
two areas.
Note
that the Latin concept physical is
derived from the Greek physis, which
means nature as the source or origin of a thing. The Latin concept Natura, from which Nature
is derived may have its origins in the KMT/Kemet concept NTR
‘З/Netcher-aa, which means The Deity,
Higher Consciousness. Seen against this
background it is possible to come to the conclusion that the physical sciences
of the Western tradition- Physics, Chemistry, Astronomy, Earth sciences- are
derived from the SB3TY/Sebaty in the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet. Their original purpose perhaps being to
explain the natural world, which was viewed as an eternal expression of NTR
‘З/Netcher-aa. Through this and related knowledge the
objective in turn being to bring the SB3TY/Sebaty to a realization of the divine nature.
²²²²²
As stated elsewhere the SЗHW/Sahu
SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet was divided into two portions.
The first was conducted in the symbolic Outer Temple and was known as
the Exoteric Philosophy. The Exoteric
Philosophy was composed of the Seven Liberal Arts. They were Grammar, Rhetoric, Logic, Geometry,
Arithmetic, Astronomy, and Music. Professor George G.M. James explained their
purpose as follows:
“Grammar, Rhetoric, and Logic were disciplines of moral
nature by
means of which the irrational tendencies of a human being
were
purged away, and he was trained to become a living
witness of the
Divine Logos. Geometry
and Arithmetic were sciences of transcendental space and numeration, the
comprehension of which provided the key not only to the problems of one’s being; but also to
those physical ones, which are so baffling today, owing to our use of the
inductive methods. Astronomy dealt with
the knowledge and distribution of latent forces in man, and the destiny of individuals, races and
nations. Music (or Harmony) meant the
living practice of philosophy i.e., the adjustment of human life into
harmony with God, until the personal soul became identified with God, when it
would hear and participate in the music of the spheres. It was therapeutic, and was used by the
Egyptian Priests in the cure of diseases.”[11]
The
second aspect of the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet was the Esoteric
Philosophy of the Inner Temple. These
were considered the “Greater Mysteries,” to which only the very adept were
admitted. The Esoteric Philosophy
consisted of the ascertaining of the holistic truths that were contained in and
around and throughout the Exoteric Disciplines.
Examples are Numerical and Geometrical Symbolism, the Instructions of
the Magi, the , PRT M HRW/Pert Em Hru [Kush/Kemet: The
Book of Coming Forth by Day], and Viasili, parables and proverbs.
Beyond the Exoteric and Esoteric Disciplines
the SЗHW/Sahu
SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet consisted of architecture, masonry, carpentry, engineering,
sculpture, metallurgy, agriculture, mining, forestry and art. These were the fields of learning that were
employed in the construction of the BNBN/Benben, temples and statutes. The fields of learning that provided the
professional class of the social order were also a part of the temple education
and included: Law, Public Administration, International Business, Economics, Siasa,
Statistics and Military Science.[12]
²²²²²²
The primary precepts of the SЗHW/Sahu
SBЗ/Seba of Utamaduni
Mkubwa ya KMT/Kemet were the concepts of MЗ‘t/Maat and DHWTY/Djehuty.
MЗ‘t/Maat may be rendered as correct or Right Thought and DHWTY/Djehuty is as Right Action. These two principles are the foundation upon
which another principle of the SЗHW/Sahu SBЗ/Seba is based and that is the
conceptualization of the righteous social order where all women and men are
divinely empowered by the NTR ‘З/Netcher-aa and the Wahenga na Wahenguzi on
behalf of the Beautyful Ones Not Yet Born to guide all aspects of the social
system in an equal and balanced, harmonious, natural manner. This conceptualization is also known as the
"Vision of the Just Society."[13]
MЗ‘t/Maat
is the feminine aspect of existence and
the beginning and cause of activity or Right Thought. That MЗ‘t/Maat
is the feminine or female aspect of
existence means that it is that portion of NTR ‘З/Netcher-aa that
gives birth or brings forth, the mind as source of the word. This concept is exemplified in the female
being the bearer of life, as the term female implies, for female is composed of
the term’s fetus and male. The fetus is
the offspring and the fetus male is the male that is the carrier of the fetus.
This point has further proof in the other name of the female, which is
woman. The word woman is composed of the
term’s womb and man. Thus, woman is the
man with the womb and the purpose of the woman or womb-man is to carry, nurture
and bring forth the offspring. Furthermore the following is known from the
biological sciences concerning the Inductor Theory of Primary Sexual
Differentiation:
“Strictly
speaking, we can no longer refer to the "undifferentiated"
or
"bisexual" phase of initial embryonic existence. The early embryo
is
not undifferentiated: "it" is a female. In the beginning, we were all
created
female; and if this were not so, we would not be here at all…
Genetic
sex is established at fertilization; but the influence of the sex genes
is not brought to bear until the fifth to sixth week of fetal life (in humans).
During those first weeks, all embryos are morphologically females.
If the fetal gonads are removed before differentiation occurs the
embryo will develop into a normal female, lacking only ovaries, regardless
of the genetic sex… If the genetic sex is male, the primordial germ
cells arising in the endoderm of the yolk sac and hindgut migrate to
the gonadal medulla (future testes) during the fifth week of the embryonic
life. Once there, they stimulate the production of a "testicular inductor
substance" which stimulates medullary growth and the elaboration of
fetal androgen which suppresses the growth of the Mullerian ducts (oviducts)
and the gonadal cortex (ovaries); subsequently fetal androgen induces the rest
of the internal and external genital tract into the male
growth
pattern. Externally this becomes barely evident by the seventh week
or a little later. From the seventh to the twelfth week, the full
transformation of the male structures is slowly accomplished. After the twelfth
week, the masculine nature of the reproductive tract is fully established; sex
reversals of these tissues are no longer possible. (Suppression of growth and
function can take place, of course, throughout life.) The time limits during
which reversals can occur vary considerably in
the different species relative to the life spans. Within each species, the
critical period of sexual differentiation is remarkably constant in its time limits
and remarkably sensitive to the exact quantity of the heterologous hormone
required to effect reversal…If the genetic sex is female, the germ cells arrive
at the gonadal cortex (ovaries) and eventually stimulate the production of the
primordial nest of cells and fetal estrogens. However, these
estrogens are not necessary for the continued feminization of
the reproductive tract. If the gonads are removed before the seventh
week so that no estrogen is produced, the embryo will still develop
normal female anatomy. No ovarian inductor substance or estrogens
are elaborated because none are needed. Female differentiation
results from the innate, genetically determined female morphology of all
mammalian embryos.”[14]
MЗ‘t/Maat is depicted in KMT/Kemet philosophy at times along-side SSЗT/Seshat
a representation of measurement. The two females may
well represent the duality of human existence as is contained in the word
individual, which is composed of the words indivisible and dual. This signifies that human existence is
composed of two aspects which cannot be divided or separated. These portions of human existence are
masculine and feminine, spiritual and physical; and, the NTR
‘З/Netcher-aa nature and the human nature. Each of these pairs being in a state of complementarity
and thus complete one another.
There
are also seven principles that are encompassed by MЗ‘t/Maat. These are truth, justice, righteousness, order,
harmony, balance and reciprocity. Truth,
justice and righteousness compose one group and harmony, balance and
reciprocity compose the other. Each is
complementary to the other and together they establish the final concept,
order. Truth is the complement of
harmony, balance, reciprocity, justice and righteousness. Justice is the complement of truth, harmony,
balance, reciprocity, and righteousness.
In like manner righteousness, harmony, balance, reciprocity is the
complement of each of the other terms.
All of these complementary associations lead to the concept of order.
MЗ‘t/Maat is further composed of forty-two moral precepts, which
are the life affirmations. The SB3TY/Sebaty was
expected to live daily by these moral precepts.
For they were a daily confirmation of the ten cardinal virtues, as well
as, a constant manifestation of the SB3TY/Sebaty application of the Exoteric and Esoteric wisdom along
with their being the phenomenal component of living MЗ‘t/Maat, Right Thought, Speech and Action. The forty-two moral
precepts of the philosophy of KMT/Kemet are the predecessor and source of the Kushite
Hebrew “Ten Commandments.” The Kushite Hebrew
leader MSS/Moses, whose name is of obvious KMT/Kemet origin, was prior to the Kushite
Hebrew expulsion from KMT/Kemet a member of the HRSŠTЗ/Herseshta. MSS/Moses had been reared and trained in all
of the wisdom and learning of Utamaduni Mkubwa ya KMT/Kemet and it was during
his studies in the SЗHW/Sahu SBЗ/Seba and
immersion in KMT/Kemet wisdom that he formulated his doctrine.
DHWTY/Djehuty was
the masculine aspect of existence and the end and effect of MЗ‘t/Maat. This term
represented the conceptualization of Right Action, which is the result of Right
Thought. The male is the representative
of DHWTY/Djehuty and
in KMT/Kemet philosophy was symbolized as a scribe that recorded the deeds of humanity
and the wisdom of NTR ‘З/Netcher-aa. The head of the
scribe, DHWTY/Djehuty was that of the sacred ibis. The sacred ibis is known in scientific
circles as Threskiornis Aethiopica or
the Ethiopian ibis. This bird reaches an
average length of two and one half feet and has black skin with black wing
feathers and white body plumage. The
ibis was used in KMT/Kemet as a symbol of the human heart.[15]
The relation of DHWTY/Djehuty as Right Action to MЗ‘t/Maat as Right Thought may possibly be seen in the Hellenic Greek
rendering of DHWTY/Djehuty as Thoth. The Greek name Thoth may well be the origin of
the English word thought. The Wahenga na
Wahenguzi of KMT/Kemet understood that action takes place in thought before it
occurs in the physical realm. Also, they
were aware that Right Thought is composed of the words of the mind and that
actions are preceded by some form of verbal expression. With this knowledge, they used DHWTY/Djehuty to symbolize action and the words of the heart, while MЗ‘t/Maat symbolized thought and righteousness.
While there were forty-two moral
precepts of MЗ‘t/Maat, there were also forty-two
wisdom texts of DHWTY/Djehuty. Twenty-two dealt with the subjects of NTR
‘З/Netcher-aa, astronomy, esoteric
theology and medicine. The other twenty
focused on the subjects of KMT/Kemet, embalming, the monuments and the secret
sciences. These texts were the required
literature for the six orders of HRY HB/Khery-Heb. The six orders of the HRY HB/Khery-Heb
were the Singer Odus, the Horoscopus, the Hierogrammat, the Stolistes, the Prophetes,
and the Pastophori. The Singer Odus had
to be versed in the two books dealing with the hymns of NTR
‘З/Netcher-aa. The Horoscopus had to know the four books of
astronomy. The Hierogrammat had to be
expertly versed in the ten books of exoteric knowledge: the MDW NTR/Medu Netcher [Kush/Kemet: Word of NTR ‘З/Netcher-aa or Sacred Writing
System, Hieroglyphics], cosmography,
geography, astronomy, topography and land surveying. The Stolistes had to be proficient in the
books of embalming. The Prophetes was
required to have optimal knowledge in the ten books of esoteric theology, while
the Pastophori had to know the six books of medicine, which focused on
physiology and anatomy.[16]
²²²²²²²
A very ancient form of the KMT/Kemet
word for Kiongozi [Kiswahili: Leader] found in the
Commemorative Complexes of ,
PR ‘З/Per-aa I [Kush/Kemet: Dynasty 1][17] but dating most likely to well before
the NSYT ISWT/Nesyt Isut
[Kush/Kemet: Old Kingdom] or even the
Proto-Dynastic period is recorded in the MDW NTR/Medu
Netcher as or , ‘NT MR/Antch-Mer [Kush/Kemet:
King, Radiance, To Know, Be Sound, Chief, Governor, Leader]. The idea of ‘NT MR/Antch-Mer seems to suggest one who
knows, is sound of mind and thus is capable of being a Kiongozi and expresses
the fact that the Kiongozi in Utamaduni Mkubwa ya KMT/Kemet embodied the
following qualities:
Ý Sound mind
Ý
Firm
constitution
Ý
Strong
disposition
Ý Perception
Furthermore,
the ‘NT
MR/Antch-Mer seems to have been
conceived of as the balance and measure of the people of the nation. As the ‘NT MR/Antch-Mer was spiritually, cognitively, affectively and
psycho-motor physiologically so to were the people of the nation that were
being guided. In this sense the ‘NT
MR/Antch-Mer was the embodiment of the
National Spirit. The ‘NT
MR/Antch-Mer also was to be a
representative of the poor and destitute and not just of the wealthy. Beyond all else, the ‘NT
MR/Antch-Mer had to conceive of themself
as the vessel of NTR ‘З/Netcher-aa.
The ‘NT MR/Antch-Mer was the divine measure of the people, who served as the , M'TNW/Matenu [Kush/Kemet: Leader, Guide]. The ‘NT
MR/Antch-Mer as M'TNW/Matenu guided the
people along the, M'TN/Maten, [Kush/Kemet: Path] of MЗ‘t/Maat by way of DHWTY/Djehuty. This M'TN/Maten or
path was , M'TN/Maten [Kush/Kemet: Engrave(d)] upon the heart
of all of the people of the nation. The KMT/Kemet concept
of Uongozi was subtle and easily accessible to the population by way of the
language. For it will be noticed that M'TNW/Matenu,
which means Kiongozi or guide, is composed of M'TN/Maten, which means both path
and engraved.
The
‘NT
MR/Antch-Mer in the capacity of M'TNW/Matenu
provided the people with , SŠMT/Seshemt,
[Kush/Kemet: Guidance, Administration]. The ‘NT MR/Antch-Mer was the highest Administrator of the Public Service of Utamaduni
Mkubwa ya KMT/Kemet. In the guise of SŠMT/Seshemt,
the ‘NT
MR/Antch-Mer was also in a sense a , SŠMW/Seshemu [Kush/Kemet: Guide(s), Leader(s)] acting in the name of NTR
‘З/Netcher-aa and the Wahenga na
Wahenguzi on behalf of the Beautyful Ones Not Yet Born. This implies that the ‘NT
MR/Antch-Mer was the Image of NTR
‘З/Netcher-aa, the Wahenga na Wahenguzi and
the people, in the service of both on behalf of the Beautyful Ones Not Yet Born. Both the precepts of MЗ‘t/Maat, and, the wisdom of DHWTY/Djehuty guided the ‘NT MR/Antch-Mer’s behavior.
Finally,
the ‘NT
MR/Antch-Mer as SŠMW/Seshemu was the
Administrator standing in representation of NTR ‘З/Netcher-aa. In Utamaduni
Mkubwa ya KMT/Kemet, Public Administration in the government of the ‘NT
MR/Antch-Mer had an entirely different
meaning than in today's secularized, de-spiritualized European globalized world
of colonized knowledge. SŠMT/Seshemt was perceived in
accordance with its true meaning. The
English word Administration is derived from the Latin term Ministration, which
means Ministry or Service. , SŠMT/Seshemt,
[Kush/Kemet: Guidance, Administration]
also is related to , SŠM/Seshem [Kush/Kemet: Image of NTR ‘З/Netcher-aa]. The Administrator was a Minister of the People and in
service was expected to be the “Image of NTR ‘З/Netcher-aa.” This is exemplified in the finally rendering of M'TNW/Matenu
as the Leader of Peace.
The
‘NT
MR/Antch-Mer of Utamaduni Mkubwa ya
KMT/Kemet had a purpose given by NTR ‘З/Netcher-aa, coupled with a divine sense of destiny and was driven
by passion, and desire. The Kiongozi
contained the characteristics of integrity, trust, curiosity and daring. The ‘NT MR/Antch-Mer exhibited a defiant attitude in the face of a status quo
which stood against MЗ‘t/Maat.
The expectations of others when not aligned with MЗ‘t/Maat and DHWTY/Djehuty were of no consequence or concern to the ‘NT
MR/Antch-Mer, for their purpose as Kiongozi
dictated their circumstances and they knew that failure is not to be feared as the
who has never failed has never tried.
The highest quality of the ‘NT MR/Antch-Mer was self-sacrifice for the greater good of the people of
the nation that thee guided in under the direction of the NTR
‘З/Netcher-aa and Wahenga na Wahenguzi on behalf of the Beautyful Ones Not Yet
Born.
The SЗHW/Sahu SBЗ/Seba and curriculum that have been delineated and the Uongozi
concepts, which have been provided are the proper foundation for the
reconstruction of Afrikan Uongozi and SBЗ/Seba and as such can be applied in the contemporary setting
by spiritually, cognitively, affectively and psycho-motor physiologically sound
Afrikan Nyeusi Women and Men who are grounded in Utamaduni Mkubwa ya Afrika and
guided by the Wahenga na Wahenguzi. For
as the KMT/Kemet precept of PTЗHHTP/Ptahhotep states:
If you are leader in charge of the
concerns which affect many, perform your duties blamelessly at every
opportunity. Righteous acts born of
MЗ‘T/Maat are mighty and everlasting since the time of WSIR/Ausar. To ignore laws creating hindrances will not
redound to you this, the conceited and corrupt do not consider. It is the corrupt and conceited who run after
riches, but criminality against the people has no blessed recompense, no honor. The one that is greedy of gain is not so out
of necessity. MЗ‘T/Maat endures and
begets righteous foundations.[18]
[1] , HNMMT/Henemmet [Kush/Kemet:
Children of the Sun] is the
primordial name of the inhabitants of the unified continental landmass of
pre-historic times. Originally this landmass consisted of Africa, Asia,
Oceania, and the America’s. Following
the separation of the continents the inhabitants of the central portion of the
landmass which is presently known as Afrika [Kush/Kemet:
Af-rui-ka,
the Birthplace] bore the name almost exclusively. Concentric is a word that is composed of the
Latin prefix Con- [L: Cum, com- meaning
with, together, in association, completely] and the Latin term Center [L: Centrum Gk: kentron, needle, spur,
pivot, axis] It is here defined as
the common center of humanity, around which all revolve and from which all are
derived.
[2] George J. Gordon and Michael E. Milakovich, Public
Administration in America (New York: St. Martins Press, 1995) pp. 234
[3] Marimba Ani, Yurugu An African-Centered
Critique of European Cultural Thought and Behavior (Trenton: Africa World
Press, 1995) pp. 12 – 13.
[4] Oba T’Shaka, Return to the African Mother
Principle of Male and Female Equality Vol.1 (Oakland: Pan Afrikan Publishers
and Distributors, 1995) “Today, the western paradigm, rooted in the
will-to-power, alienation, conflict, and a materialistic de-spiritualization is
collapsing before our eyes. The mad
pursuit of the material, and the effort by western scientists to dominate
nature, has produced a hole in the ozone layer, and a dangerous phenomena
called global warming. If this deadly
confrontation between western man and nature is not reserved, the earth will
become uninhabitable. What is required
is nothing less than a worldview that reflects a balance between the masculine
and feminine, and between humanity and Mother Nature. The West must begin to turn towards the East
and towards Africa to a balanced paradigm of male-female, masculine-feminine,
humanity and nature balance and synthesis.”
[5] John G. Jackson, Introduction to African
Civilization (New York: Citadel Press, 1970) pp. 104 “ The priesthood of
early Egypt comprised not only the sacerdotal officialdom, but also the entire
learned an professional classes of the nation, including the civil service in
its entirety.”
[6] Ambakisye-Okang Olatunde Dukuzumurenyi,
(Translator) SBЗYT NT ‘D MR NIWT TЗTY PTHHTP/Sebayt ent Adj
Mer Niut Tchaty Ptah-Hetep: The Teachings of Ptah-Hotep (University of New
Timbuktu System SBЗ/Seba Press, 2014) pp. 55-73.
[7] Earnest Alfred Wallis Budge, An Egyptian
Hieroglyphic Dictionary: With An Index of English Words, King List and
Geographical List, With Indexes, List of Hieroglyphic Characters, Coptic and
Semitic Alphabets, Etc. Vol. I and
II (London: John Murray, Albemarle Street, 1920); Adolf Erman and Hermann Grapow, Worterbuch der
Aegyptischen Sprache Volumes I–VII (Leipzig, Berlin: Akademie-Verlag, 1971)
[8] George G.M. James, Stolen Legacy Greek
Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992)
[9] George G.M. James, Stolen Legacy Greek
Philosophy is Stolen Egyptian Philosophy (Trenton, New Jersey: Africa World
Press, 1992) pp. 30 –31.
[10] The SB3TY/Sebaty
in the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet
was known to external writers as the “Mystery
System.” Mystery in this case signifying
that which is secret, enigmatic or difficult to understand without
guidance. The SB3TY/Sebaty had to pass through certain rites to gain hidden
wisdom. The concept Mystery is derived from the Greek term Mysterion or Myst(es)
meaning Mystic. Mystic in the Greek is Mystikos, Mystes, meaning an “Initiate
into the Mysteries.”
[11] George G.M. James, Stolen Legacy Greek
Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992) pp. 28
[12] George G.M. James, Stolen Legacy Greek
Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992) pp. 135 –136.
[13] Oba T’Shaka, Return to the African Mother
Principle of Male and Female Equality Vol.1 (Oakland: Pan Afrikan
Publishers and Distributors, 1995)
[14] Mary Jane Sherfey, M.D., The Nature and
Evolution of Female Sexuality, (New York: Random House, 1973) pp. 37-40
[15] Anthony Browder, Nile Valley
Contributions to Civilization (Washington D.C.: Institute of Karmic
Guidance, 1994) pp. 83.
[16] George G.M. James, Stolen Legacy Greek
Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992) pp. 131 – 137.
[17] William Flinders Petrie, The Royal Tombs
of the First Dynasty, Vol. I-II (London: Egypt Exploration Fund 1900-1901)
Vol I, pp. 43.
[18] Ambakisye-Okang Olatunde Dukuzumurenyi,
(Translator) SBЗYT NT ‘D MR NIWT TЗTY PTHHTP/Sebayt ent Adj
Mer Niut Tchaty Ptah-Hetep: The Teachings of Ptah-Hotep (University of New
Timbuktu System SBЗ/Seba Press, 2014) pp. 55-73.
No comments:
Post a Comment