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)
pp. 45-68.
.
WN R MITT N R NW
IMYW HЗT/Wen Re Mitt en Re Nu Imyu Hat [Kush/Kemet: To Be in Accordance
with the Words of the Ancestors]
Before continuing, a word will now be
presented concerning the primary use of the languages of Afrika-Nyeusi in the
formation of concepts, assumptions, ideas, ideologies and beliefs for an
authentic Global Afrikan analysis and the necessity of utilizing the languages
of Utamaduni Mkubwa ya Bantu-Kush and Bantu-Kushite , KMT/Kemet [Kush/Kemet: Land of the Blacks] and
thus beginning the thought process with the first lingua franca of the Watu
Weusi. The
, DD N HS/Djed en Hes [Kush/Kemet: ‘Language of the Blacks’] as
represented by
,
MDW
R N KЗŠ/ Medu Re en Kash [Kush/Kemet:
Language of Kush] and , MDW R N KMT/ Medu Re en Kemet [Kush/Kemet: Language of Kemet] have an
uninterrupted flow, a river like progression of Utamaduni dynamism beginning
conservatively with the Proto-Saharan Utamaduni Mkubwa ya Maa and ending with
the Aryanized-Arab conquest of Soba the capital city of Utamaduni Mkubwa ya
Alwa in the Northern Sudan c. 6259 BKC - 5745 KC [c. 10,500 BCE – 1504 CE].[1]
The time period listed covers the Saharan based Utamaduni Mkubwa ya Maa, the
rise to power in the INT ‘ЗT N H ‘PI
ITRW/Inet Aat en Hapi Iteru [Kush/Kemet:
Great Valley of the Nile River, i.e., Nile River Valley] of Bantu-Kush
around the IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet: Island of Meroe] and of the
Bantu-Kushite colony of KMT/Kemet, through the periods of conquest of Lower
KMT/Kemet by the Bantu-Kushite Kanaanites, Bantu-Kushite Assyrians and Neo-Babylonians
and the subjugation of Lower and Upper KMT/Kemet by the Bantu-Kushite Persians,
Hellenic Greeks and the Romans c. 6259 BKC - 4881 KC [c. 10500 BCE - 640 CE].
During this time frame there was no change in the Utamaduni Mkubwa of the INT
‘ЗT N H ‘PI ITRW/Inet Aat en Hapi Iteru. However, beginning in c. 4881 KC [c.
640 CE] with the Black Arab Umayyad conquest of Lower KMT/Kemet, the Utamaduni
Mkubwa of the INT ‘ЗT N H ‘PI ITRW/Inet Aat en Hapi Iteru Afrikans came under
increasing attack by the Black Arab and later Aryanized-Arab policy of forced
Arabization. Even with the conversion of
the Lower and Upper Bantu-Kushite heartland to Monophysite Christianity, the
Utamaduni Mkubwa and language remained intact and thus so did the continuity of
the Utamaduni Mkubwa. As Mhenga
Chancellor Williams wrote:
“We generally speak
glibly enough about Asian and Western influence on Black Africa, but seldom
about the influence of Africa on Asian and Western institutions. The process of Africanization began at once
whenever and wherever the Blacks came in contact with foreign
institutions. Both Islam and
Christianity had to yield to Africanization.
Even autocratic sultans and emirs, all-powerful in Asia, clashed head-on
with the constitutional role of the Council in Africa and had to yield. The religions that spread most rapidly and
widely were those, which were readily adaptable to African cultural
patterns. Islam and the Catholic Church
led in this, and the Catholic Church outdistanced ever other Christian
denomination in growth.”[2]
With
the fall of the last Bantu-Kushite Monophysite Christian Kingdom of Alwa in c.
5745 KC [c. 1504 CE] and the imposition of the Utamaduni and language of the
Aryanized-Arabs, facilitated through their hordes of settler colonialists the
Utamaduni Mkubwa continuity of the INT ‘ЗT N H ‘PI ITRW/Inet Aat en Hapi Iteru
Afrikans, which had been under pressure since c. 4881 KC [640 CE] was
effectively broken in the ancient centers of Global Afrikan power.
These languages are the Utamaduni carriers
and cognitive-affective key of liberation for all Global Afrikans. This is so as Bantu-Kushite/Æthiopians, i.e., Afrikans, are not
composed of thousands of heterogeneous ethno-national groups with distinctive,
mutually exclusive cultural characteristics. Instead, a thorough Afrocentric
appraisal of the multitude of Bantu-Kushite/Æthiopian Makabila [Kiswahili: Ethnic Groups], their Utamaduni
defining social institutions, mores and customs, leads to the assessment that
they are subculture groupings, composite autarkic societies that at one time in
the history of Global Afrikans c. 6259 BKC - 4881 KC [c. 10500 BCE -
640 CE] were socio-political
economic divisions of the greater Bantu-Kushite/Æthiopian national community, centered
in the regional culture hearth of the Bantu-Kushite/Æthiopian ethno-nation of
Upper KMT/Kemet and Lower Bantu-Kush with important urban Wahenga na Wahenguzi
commemoration complexes located at the border between Lower Bantu-Kush and Upper KMT/Kemet on
Sahel Island near the 6th Cataract of the HPI ITRW/Hapi Iteru [Kush/Kemet: Nile River], in the Dongola
Bend region of Lower Bantu-Kush near the 4th Cataract of the HPI ITRW/Hapi Iteru, at the Lower Bantu-Kush
capitol of IW MIRWIWЗ/Iu Miruiwa [Kush/Kemet: Island of Meroe] near the
1rst Cataract of the HPI ITRW/Hapi
Iteru and at the Upper KMT/Kemet
capitol city of WЗST/Wa-set; and sharing a distinctive linguistic heritage
and material and non-material Utamaduni.[3]
Therefore, for Global Afrikans engaged in the contemporary process of Utamaduni
Mkubwa reconstruction and psychical reconnection with the Wahenga na Wahenguzi
and the Beautyful Ones Not Yet Born, it is of the utmost ,
3XWY/Akhuy [Kush/Kemet:
Spiritual], cognitive, affective and psychomotor physiological
importance that Utamaduni Mkubwa ya Bantu-Kush and her daughter Utamaduni
Mkubwa ya KMT/Kemet, both the apotheosis and quintessential world and, more
importantly, Global Afrikan, i.e., Watu Weusi civilizations, be the , IMY HЗT/Imy Hat [Kush/Kemet: Quintessential Model, Primary
Pattern], the prime example, model of emulation, and Global Afrikan pattern
of inspiration as they are the finest instances, the divine exemplars, the
supreme precedents, who illustrate what Global Afrikan humanity has been and
must be again. Furthermore, the
long-established, harmonious languages of Utamaduni Mkubwa ya Bantu-Kush and
Utamaduni Mkubwa ya , KMT/Kemet [Kush/Kemet: Land of the Blacks] are
by far the most pure, unadulterated premises, the fundamental ethics, the
sacred cornerstone for the reestablishment and growth of the dynamic Global
, RX XT NW HNMMT/Rekh Khet Nu Henemmet [Kush/Kemet: Knowledge/Wisdom of the
Children of the Sun, Afrikan Science]. They are the fundamental necessities in the
rewriting of the , KMYT/Kemyt [Kush/Kemet: Books of the Black Land] and
the reconstruction of , RX XT NW HNMMT/Rekh Khet Nu Henemmet [Kush/Kemet: Knowledge/Wisdom of the
Children of the Sun, Afrikan Science]. These languages as the , TNY/Teny [Kush/Kemet: Title of Respect, Elder]
tongues of Afrocentricity and authentic Afrikanity, are the foundation of an
Afrocentric SB3/Seba as they are the , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psychomotor wellspring, from which flows the life
giving waters, that engenders the sacred character traits of Afrikan Womanhood,
and Manhood as, bequeathed by the Wahenga na Wahenguzi for the Beautyful Ones
Not Yet Born.
For these languages and the multiplicity of
words of which they are composed in both their representative, presentative,
connotative and denotative aspects, have a living, breathing socio-cultural
history and the words of the language have a collective genealogical lineage
that is grounded in time in shared fundamental phonetic elements, which are the
elemental units of meaning used to categorize cognate words. These elemental units are the roots, the life
sustaining essence of the language that are substantively significant. The importance of the roots, in their
likeness as ideograms, determinatives, mono-literal, bi-literal or tri-literal
forms and disyllabic, trisyllabic or polysyllabic aspects, lay in their
systematic modeling of the lexicology of the language in its most primeval
configuration. Within the primeval,
innate, established socio-structural linguistic constructions of grammar,
syntax, semantics, morphology and most importantly roots, the inherent,
subconscious intentionalities of the Wahenga na Wahenguzi as framed in their ,
3XWY/Akhuy [Kush/Kemet:
Spiritual], affective, cognitive and psychomotor physiological Wazo
and its assumptions, concepts, frame of reference, ideas, ideologies,
inferences and beliefs are succinctly represented. The roots join the cognate
words into a seamless unit just as the specific symbols, i.e., letters and vowels
unite to give coherence to a Wazo.
Therefore, the language and the elemental root forms of the words are
one and the same. The roots of the categories of cognate words of the MDW R N
KЗŠ/Medu Re en Kash and MDW R N KMT/ Medu Re en KMT/Kemet are uniquely and
typically KЗŠ/Kash and KMT/Kemet and hence, Afrikan-Nyeusi. From a componential analysis[4]
of the existing evidence of the language left in the myriad of writings these
roots must be extrapolated for in them is to be found the mentality, disposition
and integrity of the languages original Waafrika Weusi speakers, listeners,
writers and readers. The roots of these
languages are the consequences of the Afrikan oriented methodologies of Mwungano wa Mawazo [Kiswahili: Association of Thoughts], Mfanano [Kiswahili:
Analogy] and encapsulate the act
of providing a RN/Ren [Kush/Kemet: Name, Re- That which Knows]. The RN/Ren bestowed upon a tangible or
intangible phenomena designates that phenomena as an archetype and axis for the
conjectural assemblage of seemingly similar or related concepts, ideas,
ideologies or beliefs. In this way the ,
3XWY/Akhuy [Kush/Kemet:
Spiritual], cognitive, affective and psychomotor physiological
faculties of perception, discernment and comprehension are amalgamated with the
vibratory resonance or sounds of which the name is a symbolic representation,
forming a mental unbreakable bond that through the sacred, ,
3XWY/Akhuy [Kush/Kemet:
Spiritual], cognitive, affective and psychomotor physiological act
of utterance is remolded into a life sustaining root. The Mfanano
that the RN/Ren represents and out of which the new root springs is, like the
synapses of the brain and its analogous counterpart the universe, the firm
foundation upon which the system of cognate words is erected through the use of
fundamental derivatives such as prefixes, suffices, pronomials, HMT R/Hemet Re [Kush/Kemet: Etc.], and in a unified whole of the myriad of
conceptual and symbolic roots and words forming the morphologically integrative
linguistic types of agglutinative, inflectional, analytic and polysynthetic
languages.[5]
These languages and or their roots as well as
their Global Afrikan offspring through which they continue to live are the
substructure, the motive cause, preliminary for all of the sciences reimaged
through Global Afrikan eyes. While it is understood that a way of associating
languages and determining their linguistic genealogy and system of kinship is
according to a state of concurrence of the systems of grammar, language
structure, i.e. inflectional, agglutinative, polysynthetic, roots, sound and
meaning it is also unequivocally comprehended and appreciated that a lingua
franca such as the MDW R N KMT/Medu Re en KMT/Kemet, when it is a second or
third tongue of a multi-ethnic Afrikan society such as Utamaduni Mkubwa ya
Bantu-Kush and KMT/Kemet that was conservatively composed of forty-two southern
and western Afrikan Mabila, will have a wide ranging impact and substantive
influence upon at the very least the word formations and lexicological
borrowings of the multiple languages of the nation irrespective of the
inflectional, agglutinative, polysynthetic, or incorporating linguistic
structure of the other tongues. This
will be especially the case when the pluralist nation has as extensive a life
span as Utamaduni Mkubwa ya Bantu-Kush and KMT/Kemet. For the lingua franca through the youthful
language speakers will become enmeshed into the multiple other languages in
much the same way that Kiingereza [Kiswahili: English] has become
intertwined in Kiswahili throughout Eastern Afrika. So, though the specific genealogy of the
languages may not be lineally related as interpreted through the linguistic
structure still in a multi-ethnic society the lingua franca will have an
overriding emphasis given its utility as a language of interregional trade,
training, education, , 3XW/Akhu [Kush/Kemet: Spirituality],
localized political economics and the state management sciences. This Uhusiano will also work in the reverse
as evidenced by the polysyllabic and monosyllabic roots existing side by side
in a language, MDW R N KMT/Medu Re en KMT/Kemet, that has linguistically been
classified in its earliest stages, i.e., NSYT
ISWT/Nesyt Isut [Kush/Kemet: Old
Kingdom] KMT/Kemet as inflectional and monosyllabic, while polysyllabic
roots are generally characteristic of Ba-Ntu languages such as Kiswahili,
Kikongo, Kizulu, Kitswana and Kitekeza.
The language of KMT/Kemet underwent changes which saw it transition from
a lingua franca centered on one particular language or perhaps dialect of the
language in the sense that the languages spoken were related, but there were
differences in pronunciation, grammar, roots and linguistic structure. In the NSYT
ISWT/Nesyt Isut c. 741-2241 KC [c. 3500-2000 BCE] it was a synthetic
inflectional language, retaining that structure during the NSYT HRY IB/Nesyt Hery Ab [Kush/Kemet:
Middle Kingdom] and gradually transitioning to a version of the same
structural language spoken during the NSYT
MЗWTY/Nesyt Mauty [Kush/Kemet: New
Kingdom] c. 2241-2841 KC [c. 2000-1400 BCE]. The NSYT HRY IB/Nesyt Hery Ab [Kush/Kemet:
Middle Kingdom] being considered the classical form of the language with
perhaps a dialect or language different to that of the NSYT ISWT/Nesyt Isut,
perhaps a variant of the Kushite Fulani/Minoan tongue.[6]
The language of KMT/Kemet changes again to an analytic language possibly based
upon yet another tongue in the Late NSYT/Nesyt c. 2841- 3541
KC [c. 1400-700 BCE].[7]
This course of events undoubtedly suggests the existence of multiple Afrikan
Mabila.[8]
It should also be stated at this point that the Ba-Ntu languages are not
considered in this text as a sub-linguistic family of the Benue-Congo
classification as developed by Joseph Greenburg,[9]
but is rather considered as an independent linguistic class inclusive of the
language of Utamaduni Mkubwa ya Bantu-Kush and KMT/Kemet as suggested by Mhenga
Cheikh Anta Diop and Mzee Theophile Obenga where the classes are:
1) Imazighen: Berber
2) Bantu-Kushite
KMT/Kemet: Negro-Egyptian
In the languages of Kush and KMT/Kemet
are to be sought the depositories of authentic, tangible socio-cultural and
socio-historical science, communicated to us in these sublime languages by the
NTR ‘З/Netcher-aa and the Wahenga na Wahenguzi, to wit: Grammar, Rhetoric, Logic, Geometry, Arithmetic,
Astronomy, Music, History, Political Science, Psychology, Sociology, Economics,
Philosophy, Ethics, Epistemology, Aesthetics and Ontology to name only a
few. It is in these languages that we
see an authentic Afrikan Kielelezo [Kiswahili:
Paradigm], a holistic conceptualization of socially constructed reality, replete
with alternative social psychological perceptions, values and
cognitive-affective constructs and thus being a substantive force for
reconceiving Global Afrikan life and bringing about Afrikan-centered social,
political and economic change, through conceiving of the network of
interdependencies of Global Afrikan bio-epigenetic, social psychological and
environmental noumena and phenomena. From them we receive the practical benefits
of a model of Global Afrikan symmetry, the basis of Global Afrikan rationales,
the necessary ability to read the words of the Wahenga na Wahenguzi in their
autochthonous aesthetic form, and the preeminent power of assimilating
MЗ‘T/Maat and ISFT/Isfet in the original, thereby experiencing a depth of
balance long hidden. These languages
naturally contain and propagate a systemic Kielelezo of the interdependency of
human consciousness, subconsciousness, cognition, affectivity, ,
3XW/Akhu [Kush/Kemet:
Spirituality], psycho-motor physiology,
devolution, evolution and the dynamism of life as they encapsulate the natural
state of interrelatedness which is the hallmark of existence. Lastly, as language is a symbolic system for
the generational transmission of Utamaduni, through the reciprocal act of
transference of Wazo in the form of the media of oral speech and written texts,
and since language is naturally a culturally bound system of subjectivity which
structures the , 3XWY/Akhuy [Kush/Kemet: Spiritual], cognitive, affective and psychomotor physiology of a
people, then the languages of Utamaduni Mkubwa ya Bantu-Kush and Utamaduni Mkubwa ya KMT/Kemet, as the source
languages of all other contemporary indigenous Afrikan languages are a
sacrosanct, consecrated, inviolable key in the construction of a mutual sense
of Global Afrikan solidarity within the Watu Weusi of the world.
For it is as the Wahenga na Wahenguzi of the Kongo stated eons ago:
“Ma ku Mbôngi, ka matômbulawanga za ko: The community's
political-economic
institution does not borrow foreign dialects to discuss
its' political matters
or to educate its' members.”
These exemplars of DD N HS/Djed en Hes
given that they are no longer languages of socio-economic and political
communication are also able to create the necessary psychic disposition by
dissociating Global Afrikan
peoples from the current social and , 3XWY/Akhuy [Kush/Kemet: Spiritual] dislocation
engendered by the concepts born of Eurasian Cultural Imperialism. This is so because in their current state MDW
R N KЗŠ/Medu Re en Kash and MDW R N KMT/Medu Re en Kemet are able to fulfill the life sustaining role of facilitators of
Global Afrikan , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psycho-motor physiological ritual. These languages are able to propel Watu Weusi
out of the , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psychomotor physiological domesticity born of
conquest, enslavement, colonialism and neo-colonialism. They are capable of serving as the vehicles
of initiation of Global Afrikan
peoples into Afrikan-hood, the conversion of the mental Mja [Kiswahili: Enslaved
Person] into an Mwungwana [Kiswahili: Free Person]. This act of healing being necessary as the Mtumwa [Kiswahili: Enslaved Person] is one who is diseased and thus in a
state of psychic Kuumwa [Kiswahili: Being in pain, discomfort,
torment, torture, agony, irritation, desolation] or Mentacide.
The necessity of being internally projected
out of the state of linguistically enslaved, neo-colonial domesticity and of
its impact is exemplified in the , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psychomotor physiological rationale which lay behind
the continued utilization of certain languages in , 3XWY/Akhuy [Kush/Kemet: Spiritual] and
religious rituals long after the languages have ceased to be the primary means
of domestic communication. As an
example, there is the Afrikan language of Ge’ez or ግዕዝ [Kige’ez: Written with the Ge’ez Fidäl or Alphabet]. Also known as Ethiopic, ግዕዝ has a genealogy which makes it a relation and possible
descendant of the old Bantu-Kushite Aribah language c. 1759
BKC – 4941
KC [c. 6000 BCE – 700 CE]. The old Bantu-Kushite
Aribah language family includes the Bantu-Kushite
old South Aribah languages of Sabean also spelled as Zabaen, or Sabaic and old
Himyaritic. ግዕዝ served as the language of cross Mabila domestic
communication, religion, politics and trade of the Afrikan Kingdom of Axum,
which was located in extensive portions of contemporary Federal
Democratic Republic of Ethiopia, the State of Eritrea, Republic of
Djibouti, Republic of Sudan, Republic of Yemen and the Kingdom of Saudi Arabia
c. 3241-3641
– 5241
KC [c. 1000 - 600 BCE – 1000
CE] and it was the lingua franca of the
Imperial court of Ethiopia c. 5421-6691 KC [c. 1000 – 1270
CE]. At present ግዕዝ is the
language used to communicate the rites and rituals of the Falasha Ethiopians,
the ተዋሕዶ [Kige’ez: Tewahedo i.e., Miaphsyte or
Monophysite, the belief in the union of the divine and human nature of Yeshuwa]
Orthodox
Church of Ethiopia and Eritrea and of the liturgy of the Catholic Church of
Ethiopia.
The ግዕዝ language as ritual encapsulates the
spirit of the Wahenga na Wahenguzi through its codification of their ideas,
ideologies, concepts and beliefs. By using them we inspire them once again with
the divine breath of life. Its use in
one of the important aspects of ተዋሕዶ life, i.e.,
the rites, sacraments and ceremonial observances of the ,
3XW/Akhu [Kush/Kemet:
Spirituality]
of the people which provides cohesiveness to disparate Mabila serves to keep
alive the customs, traditions and conventions which have created stability in
the internal subconscious workings of the society. The use of the institution of language in
this case a language which is devoid of the vulgarities and ambiguities of the
common language of social communication, solely in the reciprocal service of
worship and remembrance of the divine, transforms the language into a sacrament
which when spoken in readings and recitations imbues the ,
3XWY/Akhuy [Kush/Kemet:
Spiritual], cognitive,
affective and psychomotor physiology of the speaker with the ,
3XW/Akhu [Kush/Kemet:
Spirit] of the
Wahenga na Wahenguzi and places the speaker into a state of sublime union with
their hearts and minds. It is in effect
a union with both the , 3XW/Akhu [Kush/Kemet: Ancestral Spirits] and
the , 3XW ‘NX/Akhu-Ankh [Kush/Kemet: Eternal Spirit]. The use of the DD N HS/Djed en Hes represented by MDW R N KЗŠ/Medu
Re en Kash and MDW R N KMT/Medu Re en Kemet as the basis of the development,
comprehension, analysis, application, synthesis and evaluation of the
questions, purpose, point of view, knowledge, assumptions, inferences,
implications, concepts, ideas, ideologies and beliefs of Afrikan-centered research
methodologies, i.e., as the foundational language of
, RX XT NW HNMMT/Rekh Khet Nu Henemmet [Kush/Kemet: Knowledge/Wisdom of the
Children of the Sun, Afrikan Science]
is an act of epoch-making importance in the
, WHM MSW/Weheme Mesu [Kush/Kemet: Rebirth, Re-awakening, Rebirth,
Resurgence, Re-generation, Renewal, Renaissance] ya Afrika [Kiswahili: of
Afrika].
It is made all the more important given that
the current state of the Global Afrikan community which is defined by a myriad
of crises signifiying , DHDH/Dekyahdekyah [Kush/Kemet: Disturbed Times,
Convulsions]. From the grand temporal perspective of the
natural
,
ŠNW NW DHDH/Shenu Nu Dekyahdekyah [Kush/Kemet:
Cycle of Revolution] which holds that , PHR TP PW ‘NKH/Pekher Tep Pu
Ankh
[Kush/Kemet: Revolution of Time is a Representation
of Life] in actuality Global Afrikans have reached a point in the ,
PHRYT/Pekheryt [Kush/Kemet:
Circuit of Time] in which a natural Utamaduni ,
SXPR/Skheper [Kush/Kemet:
Transformation] is occurring.
The current social upheaval that the Global Afrikan community is
undergoing is the moment of pain that precedes the glorious act of ,
MSI/Mesi [Kush/Kemet:
Giving Birth]. The moment of , MSYT/Mesyt [Kush/Kemet: Birth] can
result in the danger of , MS D3T/Mes Djat [Kush/Kemet: Miscarriage] or
in the opportunity of , MSW/Mesu [Kush/Kemet: Children]. That Global Afrikan people are in a period of
Utamaduni , SXPR/Skheper [Kush/Kemet: Transformation] and
have been for the past six decades is exemplified in the rise during this same
time period, amongst the Global Afrikan
grassroots, in the degree of alienation from, and socio-political economic
disruption of existing unbalanced social structures, the precipitous increase
in the outward expression of mental illness- or , 3XWY/Akhuy [Kush/Kemet: Spiritual],
cognitive, affective and psycho-motor Utamaduni dislocation, the upsurge in Global Afrikan
participation in religious cultism and the rise in the magnitude of social
group internal and external violence resulting from socio-economic and
socio-political oppression.[11] These types of social indicators have been
seen before by Global Afrikans who engage in , IMT IB MD NW NHSY/Imet Ab Medj Nu
Nehesy [Kush/Kemet: Deep Thought of
the Blacks, Afrikan Deep Thought]. For having a keen knowledge of the
history of Utamaduni Mkubwa ya Afrika, specifically Utamaduni Mkubwa ya
KMT/Kemet, then the current patterns are recognizable from incidents in the
multi-millenia long duration of the apotheosis of Global Afrikan Civilization
c. 8759 BKC - 3716 KC [c. 13000-525 BCE].
Utamaduni Mkubwa ya Afrika progresses through the stages of KMЗ/Kema [Kush/Kemet:
Creation, Establishment, Production], SRWD/Serudj [Kush/Kemet: Fortification, Perpetuation,
Flourishment, Restoration], and SWXЗY/Sukhay [Kush/Kemet: Deterioration, Disintegration, Decay].[12] The very nature of Utamaduni
Mkubwa ya Afrika is such that Utamaduni , SXPR/Skheper [Kush/Kemet: Transformation]
always precedes both the KMЗ/Kema and SWXЗY/Sukhay of Utamaduni Mkubwa. Since the period c. 6196-6206 KC [c.1955-1965
CE] Global Afrikan peoples have been in the progressive state of SWXЗY/Sukhay
concomitant with the continuously rising magnitudes of the pangs of ,
MSI/Mesi [Kush/Kemet:
Giving Birth].
While the pseudo-Afrikan Intellegentsia continues to cling to the
outmoded methodologies of their neocolonial masters, the Wahenga na Wahenguzi
have placed into the midst of Global Afrika those , 3XW/Akhu [Kush/Kemet: Ancestral Spirits]
reborn, who will further the process of KMЗ/Kema even in the face of violent opposition from
the Afrikan Comprador caretakers[13]
of the existing social, political and economic institutions. Institutions, by
the way, which shall continue on the irreversible path of SWXЗY/Sukhay so that
the Utamaduni , SXPR/Skheper [Kush/Kemet: Transformation] may
occur.
[1] See: Clyde Ahmad Winters,
“The Proto-Sahara” The Dravidian
Encyclopaedia Vol.1 (Trivandrum, India: International School of Dravidian
Linguistics, 1991) pp. 553-556; Clyde Ahmad Winters, “The Proto-Culture of the Dravidians ,Manding
and Sumerians”, Tamil Civilization 3, no1 (March 1985) pp. 1-9; John G. Jackson, Introduction to African
Civilizations (Secaucus, NJ: Carol Publishing Group, 1994); Willis N.
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[13] Of the Afrikan Comprador, Black Colonialist, Black
Bourgeoisie Mhenga Kwame Ture stated, “Leaders in Africa are so corrupt that we
are certain if we put dogs in uniforms and put guns on their shoulders, we'd be
hard put to distinguish them.”
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