An Afrocentric Pan-Afrikanism informs the
Afrocentric Mwendo
kwa Uweza
wa Afrika [Kush/Kemet: Movement
for Afrikan Power]. Modeled on the
re-unification, liberation movements of the Nile Valley initiated by the
glorious Wahenga na Wahenguzi and righteous Viongozi
[Kiswahili: Leaders] of Utamaduni Mkubwa ya Kush and Kemet such as the Wafrika Weusi [Kiswahili: Black Afrikans]:
1) NЗMR MIN/Narmer Menes c. 1141 KC [3100 BCE], who
led the Afrikan liberation and re-unification movement of the Nile Valley which
launched the four millennia Utamaduni Mkubwa ya Kush and KMT/Kemet;
2) SQNNR TЗ/Seqenenre Tao II and his wife З’HTP/Aahotep
c. 5806- 5796 KC [c. 1565-1555 BCE], KЗMS/Kamose
c. 2686-2691
KC [c. 1555–1550
BCE] and ЗHMS/Ahmose I and his wife NFRTЗRI/Nefertari
c. 5791- 5766 KC [c. 1550-1525
BCE], who beginning with SQNNR TЗ/Seqenenre Tao II and З’HTP/Aahotep launched
the War of National Liberation and re-unification movement of Upper and Lower KMT/Kemet
which eventually ousted the Kushite Kanaanite Hyksos invaders from Lower KMT/Kemet
with the decisive campaigns being waged under SQNNR TЗ/Seqenenre Tao II and
З’HTP/Aahotep’s son KЗMS/Kamose and latter his brother ЗHMS/Ahmose I and his
wife NFRTЗRI/Nefertari;
3) TЗHЗRKЗ/Taharka c. 4931-4905 KC [c. 690-664 BCE],
who led a successful MЗ‘T/Maat motivated spiritual re-unification movement of Upper and Lower Kemet; as
well as
4) Sunni Ali Ber c. 5705-5733 KC [c. 1464-1492
CE], the founder of the Songhai Empire
and
5) Shaka
kaSenzangakhona c. 6028- 6069 KC [c. 1787-1828
CE], the founder of the Zulu Empire.
An
Afrocentric Pan-Afrikanism is emphatically concerned with the reconstruction of
Uweza wa Afrika in order to among other things protect and defend the
territorial integrity of the Afrikan nation, provide security and safety for
Afrikan people and the creation of a space for sustaining the sanctity of
Utamaduni Mkubwa ya Afrika. An Afrocentric
Pan-Afrikanism also recognizes that there are major constructs of socio-political
economic power. Some of the power
constructs are:
1)
Military strategic and logistical power;
2)
Military technological sustainability and innovative power;
3)
Political-economic power;
4)
Utamaduni power;
5)
Utambuzi-Ideological power;
6)
Multi-mabila, trans-territorial, reciprocal interchange relationships or
transnational power; and
7)
Epigenetic transgenerational relationship power.
A
key area of power where the Afrikan grassroots holds immense influence is in
the arena of multi-mabila, trans-territorial, reciprocal interchange
relationships or transnational power.
Transnational power is centered on the relationships existing among Utamaduni
across political borders and to a significant degree beyond effective
government socio-political economic control.
With the latest incarnation of Eurasian control of International
Political Economy through multinational corporate globalization[1]
there are a multiplicity of points of social interaction, association and
connectivity of people through social, religious and economic institutions
which transcend the borders of the Eurasian contrived nation-states.
In
addition, these points of connectivity occurring at multiple levels lead to the
exchange of Utamaduni and political customs, idiosyncrasies and peculiarities
with power in the exchange being leveraged by one member or other of the
transaction given the specifics of the interchange. Due to the skewed nature of
power relationships in the current world setting, these interactions can be
infused with cultural hegemony which disproportionately affects the cultural
agency of one of the participants and thus gives undue influence to a set of
Utamaduni traditions and conventions and thereby also to a set of power
relationships.
Under
the current system of imperially defined international economic consumption and
economic production, transnational relations exist through international labor
migration, international financial transactions, narcotics trafficking, human
trafficking, sex enslavement, child enslavement, labor enslavement-
specifically in Sudan and Mauretania, and international information circulation
through media, religious and educational institutions. In such a generally
unrestricted atmosphere people, social organizations, political progressive
liberatory groups, Christian and Islamic religious fanatical fundamentalist
elements, ‘legally’ recognized businesses and sanctioned ‘illegal’ business
organizations and other institutions interact to unprecedented degrees and
given the right set of circumstances are able to be socially organized and
mobilized across international borders for all manner of reasons. The technology which facilitates this allows
for the possibility of the Afrikan grassroots to be self-empowered and when
organized and mobilized across political and geographic borders to participate
in important policy determining roles in global politics regardless of location
and to be capable of reshaping the imperialist global political domain as the
coercive power of massive destruction, i.e., state terrorism is now diffused
and is no longer the exclusive preserve of imperial state terror power centers
in Eurasia and America.
In
other words, the state terrorist can now to very substantive degrees be
terrorized in a context of asymmetric warfare and the application of soft power
to achieve hard ends. Strategically planned,
organized and managed non-violent grassroots civil disobedience movements are a
massively destructive application of rural and urban peasant power when aimed
at the vital political, economic, religious and cultural arteries of a society.[2]
The necessity of the organization and mobilization of the Afrikan grassroots to
achieve such ends is worthy of extraordinary attention as the existence of the
globe spanning Utawanyika wa Waafrika Weusi Duniani are an indication of the
potential of Uweza ya Afrika to be exerted through transnational relations and
alter the contemporary shape of International Political Economy.
As
an Afrikan Itikadi that sufficiently coalesces the cognitive, affective, psycho-spiritual
and psycho-motor aspects of the Utambuzi wa Wafrika Weusi causing contemplation on Mvu ya Ankh, Afya ya juu Kabisa, Ustawi wa Afrika, Umoja wa Afrika, Uweza wa Afrika and Uongozi wa Afrika with the intentionality of developing
policies to implement and enhance, the
socialization process also implies that an Afrocentric Pan-Afrikanism is
concerned with the natural human tendency of Kulinda through Mpangilio wa
Pamoja [Kush/Kemet: Collective Organization] to protect against any
dangers inherent in the environment which would inhibit the Kukua [Kiswahili:
Growth] and Uendelezaji [Kiswahili: Flourishment] of the NIWT/Nu.t.
The dangers no matter whether geological or biological, necessitate an Utambuzi
of Usalama wa Pamoja [Kiswahili: Collective Security] and Uongozi
wa Pamoja [Kiswahili: Collective Leadership].
The question of Mpangilio
wa Pamoja, Usalama wa Pamoja and Uongozi wa Pamoja is an ideo-genesis of Elimu
ya Uhalisi [Kiswahili: Metaphysics, Knowledge/Science of Reality].
The defining trait of Elimu ya Uhalisi is relationships and thus Umoja. This is so due to the contention that if
there is a sacred relationship then there must be Kuhusiana [Kiswahili:
Relating] and thus a melodious unison of communion. For the NIWT/Nu.t the Udhanifu [Kiswahili:
Ideal, Idealism] of Umoja is complex with a network of many interlocking
components encompassing the whole of the Mvu ya Ankh. This is exemplified linguistically in the
Afrikan perspective by the nouns Udhanifu and Dhana [Kiswahili: Concept,
Idea] being derived from the verb Kudhani [Kiswahili: To Think,
Imagine].
The Itikadi of an Afrocentric
Pan-Afrikanism is then particularly concerned with Umoja as a means of
guaranteeing the Udumishaji of the NIWT/Nu.t [Kush/Kemet: City] That
being the case an Afrocentric Pan-Afrikanism carefully delineates the salient
aspects of Umoja which center on seven primary questions. The questions of primary focus to the NIWT/Nu.t
and of vital importance due to the high level of apprehensiveness, solicitude
and responsibility which surround Umoja as the means to the survival, thriving
and growth of the NIWT/Nu.t are:
1) What is Umoja in
relation to the NIWT/Nu.t?
2) Why is Umoja of
importance with regards of the NIWT/Nu.t?
3) For whom is Umoja of
importance in respect of the NIWT/Nu.t?
4) When is Umoja of
importance in respect of the NIWT/Nu.t?
5) Where or in what ways
is Umoja of importance in relation to the NIWT/Nu.t?
6) What are the kinds or
types of Umoja?
7) How is Umoja
operationalized in the interests of the NIWT/Nu.t?
These are the questions
which give structure to Umoja and provide meaning to the NIWT/Nu.t as a society
of communion.
To the first question dealing with the qualities of
Umoja in connection with the NIWT/Nu.t
we see that Umoja is the quintessential relationship of the Ujima ya Kujitegemea [Kiswahili: Communal Self-reliance]. The institutions
of the NIWT/Nu.t are elucidated by Umoja as an organic
oneness, an Umoja or wholeness in the sense of holistic completeness as
represented by Muumba [Kiswahili: The
Creator] and delineated in the Kushite/Kemet spiritual texts concerning NWT/Nu.t
[Kush/Kemet: The Divine Creatrix] as
an aspect of NTR
‘З/Netcher-aa [Kush/Kemet: The Great God]:
“NTR ‘З/Netcher-aa is the All,
the One without NTR
‘З/Netcher-aa no other exists. NTR ‘З/Netcher-aa is
the One, the Creator. NTR
‘З/Netcher-aa is the Spirit, existing within all, the Spirit of
Spirits, the Supreme Spirit of Kemet, the Beatific Spirit.”[3]
In the religious texts of the way ward religious
offspring of KMT/Kemet, i.e., Judaism and Christianity c. 2941- 4311 KC [c. 1300 BCE – 70 CE], texts which were
developed in Kushite KMT/Kemet as well as being extensively and substantively
influenced to a significant degree by the Kushite KMT/Kemet HRSŠTЗ/Herseshta [Kush/Kemet: Teachers Adept in
the Sacred Wisdom][4] the guardians of the preeminent Afrikan world
spiritual system of the leading civilizations of the day, especially given the
length of residence of the founders of Judaism in Kushite KMT/Kemet purported
by the Kushite Hebrew founders of Judaism themselves to be four hundred and
thirty years,[5] and
the direct correspondence between Kushite KMT/Kemet spiritual concepts dating
conservatively to c. 8759 KC [c. 13000 BCE and Christian concepts dating to c. 4311 KC [c. 70
CE][6]
we find the Kushite KMT/Kemet proposition stated as follows:
“Know
therefore this day, and consider it in thine heart, that the Lord he is God in
heaven above, and upon the earth beneath: there is none else. . .Hear, O
Israel: The Lord our God is one Lord.”[7]
The third of the Kushite KMT/Kemet religious
prodigal children- Islam[8]
whose basic chronicles were the work of the Ethiopians, Bilal and Zalbia Harith
c. 4851-4873
KC [c. 610-632 CE] presents the Afrikan idea thusly:
“To
Allah belong the east and the west: Whithersoever you turn there is the
presence of Allah. For Allah is all-Pervading all-knowing. . .To Him belongs
all that is in the heavens and on earth. . .To Him is due the primal origin of
the heavens and the earth. . .And your Allah is one Allah: There is no god but
He, Most Gracious, Most Merciful.”[9]
In the writings of Lao Tzu[10],
c. 3641 KC [c. 600 BCE] the Kushite KMT/Kemet conceptualization of Umoja is
explained in the following manner:
“Conceived
of as having no name, it [The Dao, The
Way] is the Originator of heaven and earth; conceived of as
having a name, it [The Dao, The Way]
is the Mother of all things. [The
Dao, The Way] produces all things and nourishes them. . .”[11]
This
organismic wholeness which is Umoja is the NWT/Nu.t expression of sacred relationship as the
fellowship of divinities illustrated in the specifically Afrikan Mapokeo
explanation which states that the NIWT/Niu.t is people who know how to live
well together and not only know but do so as well and are therefore, Walimwengu [Kiswahili: Human Beings]. The Sacred Uhusiano of Umoja is one
which has the qualities of Umbuji [Kiswahili: Grace, Elegance], Umbuya [Kiswahili: Genuine Friendship], Taratibu za Mahusiano [Kiswahili:
Etiquette, Mapokeo Way of Interacting] and Maasumu [Kiswahili: Blamelessness]. Fostering a sense of sociability, comradeship
and mutual support Umoja is thereby an expression of the companionability,
comprehensiveness and omnipresence of NWT/Nu.t, an amalgamation of the
Mlimwengu microcosm with the NTR ‘З/Netcher-aa macrocosm. In this sense Umoja is a communion of
agreement within the NIWT/Niu.t, the harmony of collective action throughout
the whole of the social structure, the symmetry of mutual collaboration, the Mapokeo Mamboleo [Kush/Kemet: Neo-Traditional] coordination of communal cooperation
engendering a sense of understanding and consonance of consensus on NIWT/Niu.t
needs and the psychical solidarity that grows from the seamless synthesis of
complementary reciprocal behaviors.
As
to the second question on the importance of Umoja to the NIWT/Niu.t one is
directly taken to the issue of purpose.
Umoja allows the NIWT/Niu.t to guarantee the life, strength, health and
prosperity of Walimwengu through assuring balanced cognitive, affective,
psycho-spiritual and psycho-motor evolution. By life is meant that Umoja
ensures the natural expression of the dynamism of Spirit or the ability of each
Mlimwengu to grow and to create within the Mvu ya Ankh. Naturally growing and recreating then through
the devolution of the power and essence of the Spirit from the centralized
locality of the SPTPY/Sep Tepi [Kush/Kemet: First Time of Creation,
Beginning] to the multiple results of creative act through verbalization
specifically into Walimwengu. This is Spiritual dynamism as:
1) The
arousal of enthusiasm i.e., the possession of the Mlimwengu by the Spirit of
Muumba;[12]
2) Inspiration
or being inspirited and awakened, motivated and energized by the Spirit of
Muumba to the state of creativity;
3) Innovation
or being radically altered internally by the reorganization of Utambuzi from a
state of passive potentiality into the revolutionary transformative kinesthetic
essence of NTR, the Spirit of Originality.
Bound
up inseparably with Mvu ya Ankh is internal strength manifested as the
fortitude, intensity and resilience of Spirit, Afya ya juu Kabisa and Ustawi wa Afrika. Umoja or Umoja
wa Afrika is then about the active expression of divinely originating Uweza
wa Afrika, which not only guarantees the Afrikan implementation of Uweza wa
Afrika and the assurance of Afrikan communal protection for communal biological
survival[13] i.e., protection of all Afrikan Women by all
Afrikan Men, but also secures principles enshrined by the NIWT/Niu.t of the Wahenga na Wahenguzi of Kushite KMT/Kemet: ‘NX/Ankh
[Kush/Kemet: Life], WDЗT/Udjat
[Kush/Kemet: Prosperity] and SNB/Seneb
[Kush/Kemet: Health].
For whom, when and where are Umoja of importance to
the NIWT/Niu.t are questions of time and space. To begin with
Mhenga Merikare, Mhenga John Henrik Clarke and Mhenga Amos N. Wilson have
informed us for all time that:
“With
regards to the sand-dwellers [Arabs], his environment is inhospitable, short of
water and trees, the roads pass through rocky terrain and are difficult to
travel. The sand-dweller doesn’t have a permanent home; he traverses the desert
by foot in constant search for the necessities of life of which there is a
dearth in the desert. Since his beginnings he has been belligerent
towards all men, he is never victorious in war, however he has never been
overpowered, he does not follow tradition and make war in the season of war,
instead he attacks as a thief…Do not concern yourself with him, for the
sand-dweller is like a crocodile on the banks of the Nile, a single person he
will attack, but he will not raid a large city.” [Mhenga Merikare, Kemet c. 2081 KC/c. 2160
BCE]
“The
events which transpired five thousand years ago; five years ago or five minutes
ago, have determined what will happen five minutes from now; five years from
now or five thousand years from now. All history is a current event…History
is a clock that people use to tell
their political and cultural time of day.
It is also a compass that
people use to find themselves on the map of human geography. History tells a people where they have been
and what they have been, where they are and what they are. Most important, history tells a people where
they still must go, what they still must be.
The relationship of history to the people is the same as the
relationship of a mother to her child.” [Mhenga John Henrik Clarke, c. 6158-6239 KC/c. 1917-1998 CE]
“History
is ever present in our minds. The past is always present.” [Mhenga Amos N.
Wilson, c. 6182- 6236 KC/c. 1941-1995
CE]
The
history shows the historical nature of Afrikan Eurasian interaction. The contemporary situation which defines
Afrikan existence is founded in the context of continued domination. The
enslavers and colonizers of Eurasia have through control of the Ulimwengu wa Hotuba [Kiswahili: Domain of Discourse] renamed
themselves as ‘humanitarians’ while continuing the dismantling of Afrika
through their age old weapons of Eurasian defined Christianity, Eurasian
schooling and political-economic power supported by military predominance. The settler colonialists of Arabia have
continued their assault upon Afrika through Arab defined Islam, enslavement and
Afrikan depopulation programs.[14]
Given these unchanging constants the Afrikan multicultural, racial
integrationist agenda[15]
of unifying the entire Afrikan continent including space for Eurasians and Arab
descendants of enslavers and colonizers[16]
is a clear indication of the neurotic hysterical behavior style.
The neurotic hysterical
behavior style is a cognitive mode of functioning that
consists of a manner of thinking, perception, and behavior that are the definable
traits of persons having a socially induced neurotic condition. As a result of the institution of domination
and the system of interlocking relationships which characterize dominated
societies, Waafrika Weusi of the Afrikan continent and of the Utawanyika
wa Waafrika Weusi Duniani generally, have been conditioned into
behavior best described as hysterical neuroses. The Afrikan experiencing
hysterical neuroses has a volatile and variable self-identity given their
continued daily experience of psychic-trauma and socio-cultural dislocation
under domination with its denigration of all things Afrikan and thus their
self-concept is highly erratic and externally derived from the institutions of
the dominators. On the importance of self-identity and by implication
self-knowledge Mhenga Elijah Muhammad stated:
"First,
my people must be taught the knowledge of self. Then and only then will they be
able to understand others and that which surrounds them. Anyone who does not
have a knowledge of self is considered a victim of either amnesia or
unconsciousness and is not very competent. The lack of knowledge of self is a
prevailing condition among my people here in America. Gaining the knowledge of
self makes us unite into a great unity. Knowledge of self makes you take on the
great virtue of learning."
Additionally, the Afrikan hysterical neurotic
has a predominant mode of cognitive behavior that promotes repression of their
memory and therefore of their history given the psychic pain and trauma that it
causes. On the supreme importance of memory and history Mhenga Malcolm X
informed us that:
“History
is a people's memory, and without a memory man is demoted to the lower animals.
. . When you
deal with the past, you're dealing with history, you're dealing actually with
the origin of a thing. When you know the origin, you know the cause. It's
impossible for you and me to have a balanced mind in this society without going
into the past, because in this particular society, as we function and fit into
it right now, we're such an underdog, we're trampled upon, we're looked upon as
almost nothing. Now if we don't go into the past and find out how we got this
way, we will think that we were always this way. And if you think that you were
always in the condition that you're in right now, it's impossible for you to
have too much confidence in yourself, you become worthless, almost nothing. But
when you go back into the past and find out where you once were, then you will
know that you once had attained a higher level, had made great achievements,
contributions to society, civilization, science, and so forth. And you know
that if you once did it you can do it again; you automatically get the
incentive, the inspiration and the energy necessary to duplicate what our
forefathers did.”
And Mhenga Amos N. Wilson taught that:
“History teaches us methods of coping. We learn from
experience. Why do we teach our children things? We don't want them to make the
same mistakes we did. In teaching history, we transfer from one generation to
the next methods of solving problems. When
we don't pass history on, you don't pass on problem solving methods and
techniques to the next generation. That generation, without a sense of
history, is unable to solve problems, because it has not received methods to do
so. It's important to understand that the history we've
been taught is not a history that brings with it problem-solving skills and
other things needed to solve the problems that we face as African people.”[17]
In the place of the trauma inducing,
genocidal experience of Afrikan people over the last two and a half millennia
the hysterical neurotic Afrikan under the auspices of the colonizers of global
history develops a narrative and script which has the bare outlines of actual
Afrikan experience and in place of the traumatic events it contains
romanticized myths of the ‘good’ that comes from conquest, enslavement,
colonialism and neo-colonialism which demonstrate a severe case of Stockholm
Syndrome or love of the aggressor. In
this narrative conquest, enslavement, colonialism and neo-colonialism are
sanitized through their being transformed into vehicles of Eurasian ‘humanitarianism’
for Afrikan social redemption from a primitive, barbaric beginning through the
provision of ‘education’, ‘technology’, ‘civilized culture’ and most
importantly for Afrikans the ‘divinely sanctified act of the gift of their
religions- ‘Christianity and Islam’. On these points the Wahenga na Wahenguzi and
Wazee speak loudly and forcefully. The psychologist Mhenga Bobby Wright spoke
clearly on the absurdity of this:
“If Europeans didn’t give us good food, clothing and shelter during
slavery, why did they give us such good
religion?”
Mzee Yosef ben-Jochanan clearly warned us in the following way:
"[Afrikans
and] African-Americans have not yet learn that no other people have continued
worshipping another's God, especially their slave master's god or gods and
freed themselves from cultural and physical genocide. Why should Africans and
African-Americans be the only exception to this historic reality?"
Wazee Francis Cress Welsing was equally adamant in her analysis:
"The
most disastrous aspect of colonization which you are the most reluctant to
release from your mind is their colonization of the image of God."
As a hysterical neurotic, the Afrikan
is devoid of the ability to abstract or detach oneself from events and prejudge
them on the basis of culturally defined fair mindedness; furthermore, the
Afrikan hysterical neurotic participates in the socially constructed subjective
reality on the basis of interaction that is steeped in fanciful, utopian,
sentimental idealism, therefore showing evidence of affective, psycho-spiritual
and psycho-motor dissonance. The affective dissonance causes the Afrikan hysteric
neurotic to be predisposed to emotional outbursts that are highly disingenuous
having no real meaning. This lack of emotional and cognitive connectedness is
displayed in the Afrikan hysteric neurotic’s abnormal irrational distress at
‘thinking’ and affective involvement. Such acts lead the Afrikan hysteric neurotic
into states of psychological terror, displayed physiologically as fright,
panic, agitation and extreme paranoia. Since the hysterical neurotic Afrikan
has a perception of reality that is superficial and based on appearance they
lack the ability to center attention and given their superficiality and memory
repression have only imprecise understanding of events which exist
decontextualized and demonstrate a complete lack of regard for exact, definite
historical understanding.
Following from this the Afrikan hysteric
neurotic has a high degree of anti-intellectualism, preferring short term acts
of rote learning and memorization to systematized thought and critical problem-solving. Rather than carefully considering the evidence
and associating it with historical patterns the Afrikan hysteric neurotic reconstructs
the people that they interact with in conjectural terms that are completely
dissociated from established facts. The
Afrikan hysteric neurotic disregards careful thinking in favor of spontaneous
action and since history and memory are irrelevant to them constantly repeated
acts by others cause affective states of shock and surprise followed by
sentimental states of passivity and acts of unconditional forgiving. More importantly
the Afrikan hysteric neurotic even idealizes their own actions and has no sense
of obligation towards the results of their acts. Instead the Afrikan hysteric neurotic re-envisions
their actions in fanciful terms and absolves themselves from all
responsibility. The Afrikan hysteric neurotic is in no way a critical analyst,
systematic thinker or creative entity as they are incapable of the acts of
coordination, planning, processing, organizing, mobilizing, integrating, and
deconstructing people, places or events given their impaired cognitive and
affective states. As the psychiatrist David Shapiro explains:
“This insufficiency of integrative processes and development
causes their affects to be explosive, abrupt, and labile, on the one hand, and
relatively undifferentiated, gross, and black or white, on the other. . . Thus,
the most sentimental hysteric will often be inhibited in love and would not
think of having a political conviction.”[18]
While it is the Afrikan hysterical neurotic
who pursues a course of all inclusive continental unity irrespective of ever
present history, an Afrocentric Pan-Afrikanist with the goal of NIWT/Niu.t
sustainability implements a policy of the Umoja of Waafrika Weusi both
continental Waafrika Weusi to the exclusion of Eurasian settler colonialists
with Utawanyika
wa Waafrika Weusi Duniani. As the final word on the idea of Umoja for whom,
when and where we end with the words of Mhenga John Henrik Clarke:
"Everyone in Africa who cannot be addressed
as an African is either an invader or a descendant of an invader."
Consideration of the nature of Umoja which is
best for continental Waafrika Weusi and Utawanyika
wa Waafrika Weusi Duniani leads to the study and contemplation of the kinds of
Umoja. Umoja as a complex concept must be effective at
multiple levels of the NIWT/Niu.t to ensure Udumishaji. Mzee Chinweizu has given an excellent
introduction on the heterogeneity of Umoja which illustrates its multilevel
nature.[19]
The first type of Umoja
to be discussed is concerned with the confederation of political and economic
structures of the multiple Afrikan NIWT/Niu.t. In
order to promote NIWT/Niu.t sustainability and viability the multiplicity of
Afrikan territorial entities must be consolidated to a certain degree on issues
of collective military security, internal and external economics and governance
structures into an Afrocentric Shirikisho [Kiswahili: Confederation]. The
Afrocentric Shirikisho must have rituals and programs which create and promote NIWT/Niu.t cohesion through an
Afrocentric Pan-Afrikan Itikadi habitually drawing attention to the ideas of
Umoja as presented previously.
The second type of Umoja
focuses on Utambuzi wa Mshikamano [Kiswahili: Consciousness of
Solidarity]. Utambuzi wa Mshikamano
is Afrikan personality culturally constructed upon a foundation of Utamaduni Mkubwa
ya Afrika. It is a consciousness grounded in an epigenetic, bio-historical,
socio-cultural experience encapsulated through analysis in empirical findings
which are codified for the express purpose of distillation throughout all
demographic levels of Afrikan society in the form of Methali za Afrika [Kiswahili:
Afrikan Proverbs]. The Methali za Afrika provide a connecting mental link
covering the uniquely Waafrika Weusi metaphorical, linguistic,
socio-historical, Mabila, Utamaduni and Mazingira perspective. Through
spirituality and education it is perpetuated through the generations. The Utambuzi wa Mshikamano is a distinctly
Afrikan mentality which grows out of the Uhusiano
ya Kutegemeana [Kiswahili: Symbiotic
Relationship] existing within the Mfumo
wa Uhusiano wa Walimwengu, Viumbe na Mazingira [Kiswahili: System of Relationships of Human
Beings, Creatures and the Environment; Ecological System]. Though particularly Afrikan the Utambuzi
wa Mshikamano shares some commonalities with other First World peoples such as
the Maori of New Zealand, the Ouachita, Seminoles, Sioux and Iroquois of North
America. For one thing the holistic perspective of these Mabila led to them
considering the religious catechisms of the Western Church as utter lies.[20]
The reason for this is to be found in the fundamental nature of the Utambuzi wa
Mshikamano. The Utambuzi wa Mshikamano
of Waafrika Weusi is one that conceives of the world and of reality
holistically, with there being no split or separation between the
psycho-spiritual domain, the cognitive domain, the affective domain and the
psycho-motor domain of existence. The Eurasian mentality presupposes the
cognitive domain as the creator, facilitator and dominant influence upon the
other domains of reality. This type of mind considers reality to be filled with
causal phenomenon born of concrete objects in which the viewer as thinker is
abstracted from interaction and seeks to dominate. For the mentality of Eurasia
this is what is meant by the phrase the ‘natural world’. Anything which cannot be directly perceived
through cognition is none existent superstition. However, in the Utambuzi wa
Mshikamano of Waafrika Weusi the visible is born of the invisible and what is
perceived is the variety of entities which make up and connect the
psycho-spiritual domain, the cognitive domain, the affective domain and the
psycho-motor domains of existence.
What for the Eurasian
mentality is a primary causal factor that is not immediately perceived but must
be abstracted through cognition, is for the Utambuzi wa Mshikamano a means by
which the causal factor operates. In the
Utambuzi wa Mshikamano all is caused by Roho [Kiswahili:
Spirit], the primary causal
factor of the Eurasian mentality is a symptom of disruption in Roho in the
mentality of Waafrika Weusi. All problems result from Roho disequilibrium and
thus the solution lies in the amelioration of the disharmony of the Roho.[21] In this perspective there is no concept of an
accident or a chance situation.[22]
Thus, according to the Utambuzi wa Mshikamano, the NIWT/Niu.t
consists of the Wahenga na Wahenguzi, the Beautiful Ones Not Yet Born, NTR
‘З/Netcher-aa, Walimwengu and the environment. The Wahenga are categorized into the Wahenga wa
Zamani [Kiswahili: Ancestors
of Antiquity] and
the Wahenga wa
Sasa [Kiswahili: Ancestors
of the Present]. The Wahenga wa Zamani are the Wahenga whose
names are forgotten and who no longer have anyone alive who knew them and who
therefore make offerings to them in their ‘separate’ existence.
The Wahenga wa Zamani are
a Ujima wa
Wahenga [Kiswahili: Communal
Organization of the Ancestors] or the collective association of the ‘separate’ spirits into a
beneficent or chastising power acting in association with the NIWT/Niu.t
on behalf of the Beautyful Ones Not Yet Born. The Wahenga wa Sasa are the
Wahenga whose memory as a ‘separate’ Mlimwengu is still remembered by those who
knew them, even so they are also a part of the Ujima wa Wahenga. The sacred
rites of transition and burial, ritual praise offerings, ritual atonement
offerings and Tambiko [Kiswahili: Libations] of Afrikan Mapokeo are
performed to preserve the connection of the NIWT/Niu.t with the Ujima wa Wahenga. It is the Wahenga
na Wahenguzi then who are of the utmost important to the Umoja and stability of
the NIWT/Niu.t and to the
successful grounding of the Utambuzi wa Mshikamano. This idea is expressed in the following way
by the Wahenga na Wahenguzi themselves:
"Our
ancestors see us. They behold all that we do; if we are bad, and do not
faithfully observe the traditions they bequeathed us, they send us the kombo.
Kombo means famine, warfare, any unforeseen misfortune whatever."[23]
"What
would the spirits of our ancestors say if we were to change our customs? To
punish us they would make our wives and our fields barren, and at length the
white man would ' eat up our land."[24]
Consequently
the Utambuzi wa Mshikamano
has specific aspects such as the preservation of the sanctity of the Mazingira
by not entombing white foreigners in the land.
The land is considered sacred as the Birth Mother and thus to bury a
foreigner would be to give them a home in the sacred land and lead to untold
mayhem as the Wahenga will be angered and there is no way of telling what havoc
the alien spirit will wreck.[25]
In Zymbabwe in the Sacred
Matopo Hills named Walindizim [Kindebele:
The Dwelling Place of the Benevolent Spirits] by the Ndebele Mabila the living
socio-historical record states that upon the burial of the White Supremacist
Imperialist Cecil John Rhodes, the Ndebele proclaimed to the Wahenga, “We are
burying a White Man, Forgive Us!” As
burial is a form of social intercourse with the land and the burial of
foreigners is forbidden, the Utambuzi wa Mshikamano also prohibits any other
forms of intercourse with the Whites such as accepting their food because when
consuming food one enters into a relationship with the food itself as well as
with the preparer of the food, as to do so would be to anger the Wahenga na
Wahenguzi. The history of the relations between the two peoples and the nature
and manner of Eurasian mentality is the prime motive for such
restrictions. When change does occur and
it does so frequently to retain the Uhusiano ya
Kutegemeana between the NIWT/Niu.t and
the environment, it originates from an internally respected Mzee invested with
legitimacy by Mapokeo and is presented within cultural parameters in a way
respectful of the Wahenga with intention of enhancing the life of the NIWT/Niu.t.
A third type of Umoja is
concerned with the communal dissemination of the Itikadi of Afrocentric
Pan-Afrikanism through Afrikan Spiritual Institutions which create the sense of
unanimity which is the basis of the Utambuzi wa Mshikamano.[26]
Currently, Eurasian Christendom and the Arab oriented Dar-al-Islam are the two
systems which are propagated throughout much of Afrika by Europeans, Arabs and
their Afrikan converts, given their proselytizing, expansive nature. However, both Eurasian Christendom and Arab
Dar-al-Islam disseminate an Itikadi which in essence is anti-Afrikan and
promotes Eurasian and Arab Utamaduni with all of the behavior shaping
sacraments, traditions, ceremonies, acts, conventions and mores, which in turn
bring about Afrikan acculturation and the disintegration of Afrikan society.
Each when propagated by the Utamaduni of the controlling peoples purports in
absolutist terms to be the only true way to worship and serve the Deity and
declares all other forms and methods of worship to be anti-God and worthy of
death and damnation. Intolerance is integrally apart of these religions when in
the hands of those directed by the cognitive culture of Eurasia and
Arabia. This is so as each is utilized
by their promoters to further the political and economic aims of Eurasia and
Arab controlled governments. The Arab military expansion beginning in c. 4881 KC
- Present [c. 640 CE - Present] and the Eurasian Crusades
c. 5336- 5532 KC/ 5685 KC - Present [c. 1095-1291 CE/ 1444
CE - Present] were and are politically
and economically oriented power movements of Eurasian and Arab elites who had
unified the masses under a religious Itikadi of service and submission to a god
as a means to life after death, Holy War as a divine duty waged against
unbelievers, enslavement as divine chastisement for purposes of forced labor of
unbelievers, and territorial expansion as just recompense of holy acts and thus
as the way to attain the coveted creature comforts of life.
To achieve this type of
Umoja the Afrikan must perform Sankofa.
Sankofa is an Akan word meaning one
must journey into the past to seek what was forgotten, return properly
establishing ones foundation upon Wahenga na Wahenguzi precepts in order to
move forward into the future present. The past is concealed epigenetically and
must be experienced cognitive culturally, psycho-affectively,
psycho-spiritually and psycho-emotively.
With
regards to Waafrika Weusi of the Afrikan continent and of Utawanyika wa Waafrika Weusi Duniani the
intentionality of the Sankofa journey is Afrikanaizesheni, i.e., the re-Afrikanization
or transformation of Waafrika Weusi both the self-possessed or otherwise
through a spiritual journey in Wakati [Kiswahili: Time] to
re-experience the relationships which form Afrikan cognitive, affective,
psycho-spiritual, and psycho-motor identity existing between Utamaduni Mkubwa
ya Afrika, Utambuzi ya Afrika, the Afrikan micro-geographic place of origin
with its physical characteristics which house the Roho of the Wahenga na
Wahenguzi, and the geographic setting as part of the Mfumo wa Uhusiano wa
Walimwengu, Viumbe na Mazingira. Waafrika Weusi re-experiences the SPTPY/Sep
Tepi through re-awakening genetic, biological, cultural, ecological,
socio-inter-relational and socio-intra-relational memories for the relationships which form Afrikan cognitive, affective,
psycho-spiritual, and psycho-motor identity are linked together.
Then Waafrika Weusi must re-visit the trauma and pain
of the Maafa Mkubwa, enslavement, conquest and colonization of the Wahenga
noting the how and why in Afrikan perspectives or more forthrightly properly Kuona
[Kiswahili: Seeing] the how and why being born of ISFT/Isfet in the
Mambo ya Roho of the NIWT/Niu.t
the means of rectification through expiatory acts with NTR
‘З/Netcher-aa, the Wahenga na Wahenguzi
and the Beautiful Ones Not Yet Born and thereby rediscovering Afrikan identity. Thus, Sankofa is a journey of discovery
whereby Waafrika Weusi seek to acquire visual perception which takes one beyond
formalized knowledge and expands the range of vision taking into view that
which was beforehand visible but unseen given socialization and visual
co-optation and that which was unknown through omission.
By
Wakati is meant the seamless whole of non-linear Wakati Uliopita [Kiswahili: Past], Wakati
Uliopo [Kiswahili: Present] and Wakati Ujao [Kiswahili: Future]. Kuona
is in this sense best explained by the Dogon of Mali:
“The Dogon, who have classified everything, have
established a layered hierarchy of their teachings they give to the initiates. Their knowledge is staggered in four degrees, that are,
in the order of their importance, the giri so, the benne so, the bolo
so, and the so dayi. The giri
so, 'word at face value', is the first knowledge
implying simple explanations where the mythical characters are often disguised,
their adventures simplified and invented, and are not linked together. It has
to do with invisible deeds, concerning the ordinary rituals and materials. The benne
so, 'word on the side', includes 'the words in the giri so' and a
thorough study of certain parts of the rites and representations. Their
coordination only appears within the great divisions of learning which are not completely
revealed. The bolo so, 'word from behind', completes the preceding learning,
on the one hand, and on the other hand furnishes the syntheses that apply to a
vaster whole. However, this stage does not yet include instruction in the truly
secret parts of the tradition. The so dayi, 'clear word', concerns the
edifice of knowledge in its ordered complexity. But initiation is not merely an
accumulation of learning, nor even a philosophy, nor a way of thinking. It has
an educational character, for it forms the individual, moulds him, as he
assimilates the knowledge it imparts. It is more than that, because of its
vital character; as it makes him understand the structure and system of the
universe, it brings the initiate progressively towards a way of life which is
as aware and complete as possible within his society, in the world, as he was
conceived and created by God... Thus, a 'fourth dimension' is introduced
into the life of the Dogon, peculiar to the myth and symbol which is as
necessary to their existence as food and drink, in which they move with ease
and flexibility, but also with the deep sense of the immanent presence of the
invisible thing they are invoking ... at a given moment, for such and such a
ceremony, they know to what sequence of the myth and to which connections
(their) act belongs...”[27]
Transformation in this case is the total change
in the cognitive, affective,
psycho-spiritual form
of Waafrika Weusi through the re-possession of the Afrikan by the Roho of
Utamaduni Mkubwa ya Afrika. The
exorcising of the demonic spirit of the Eurasian and re-possession by the Roho
of Utamaduni Mkubwa ya Afrika in turn categorically alters the physiological
appearance and psycho-motor
functioning of the Afrikan body as a Temple of the NTR
‘З/Netcher-aa and of the Wahenga na
Wahenguzi. This further reconstructs the structure of Afrikan institutions, the nature
of Afrikan being, the condition of life and the character of Afrika. As the Wahenga na
Wahenguzi teach through this Methali ya Afrika:
Moyo ni
Dini. [Heart/Character is Spiritual Belief/Religion]
To
be Self-possessed is to both have and demonstrate calm control of one's
cognitive, affective and psycho-spiritual thoughts, feelings and acts and thus
define ones behavior according to MЗ‘T/Maat, thereby seeing Roho as the manifestation of the
incorporeality of conscious thoughts and emotions. By identity is meant the
re-establishing of the natural condition and qualities of being Afrikan a
situation which is epigenetically grounded and repeatedly enhanced under
multiple situations by way of the institutions of socialization. It is the declaration of what is meant by being Afrikan and
thus to be Waafrika Weusi, Black, the original, the beginning, the first, the
objective and subjective components of creation, divine will, mind, thought and
word, i.e., the source of all knowledge, wisdom, and understanding; the
life-source; the central essence of being and therefore, autochthonous to or an
original inhabitant of Afrika. Through the process of
Sankofa, Waafrika Weusi return to the wisdom of the Wahenga to see the nature,
methods and means of Mfumo wa Mambo ya Roho ya Mapokeo ya Afrika [Kiswahili: System
of the Affairs of the Spirit of the Traditions of Afrika, Afrikan Traditional
Spiritual System] so as to re-construct a Mapokeo
Mamboleo [Kiswahili: Neo-Traditional]
system for contemporary usage. It is into these areas mentioned that the two
articles included in this volume delve into.
[1]
Previous incarnations of the contemporary phenomenon of multinational business
enterprises, supported by a national government were the Knights Templars c. 5361
KC [c. 1120 CE] of Eurasia during the era of the Eurasian Crusades or ‘Murder
Tours’ in search of wealth, political power and barbaric prestige throughout
Southwest Asia and parts of North Afrika; the British East India Company c. 5841
KC [c. 1600 CE]; and the Dutch East India Company c. 5843 KC [c. 1602 CE].
[2] Martin Luther King Jr., Ph.D., Crisis in America’s
Cities: An Analysis of Social Disorder and a Plan of Action Against Poverty,
Discrimination and Racism in Urban America (Atlanta, Georgia: Southern
Christian Leadership Conference, 1967); Gene Sharp, The Politics of
Nonviolent Action Vol. I, II, III (Boston, Mass.: Porter Sargent
Publishers, 1973); Robert L. Helvey, On Strategic Non-violent Conflict:
Thinking About the Fundamentals (Boston, Mass.: Albert Einstein
Institution, 2004); Gene Sharp, From Dictatorship to Democracy: A Conceptual
Framework for Liberation (Boston, Mass.: Albert Einstein Institution,
2010); Gene
Sharp, There Are Realistic Alternatives (Boston, Mass.: Albert Einstein
Institution, 2003); Gene Sharp, Self-Liberation:
A Guide to Strategic Planning for Action to End a Dictatorship or Other
Oppression (Boston, Mass.: Albert Einstein Institution, 2009); Peter Ackerman and Jack
DuVall, A Force More Powerful: A Century of Nonviolent Conflict ( New
York: Palgrave, 2001)
[3] From: ‘Kheperu: The
Creative Utterance of Nu.t’ [Pre-Dynastic Kemet/Early Dynastic Kush, 8000-4241
KC/BCE] Trans., Ambakisye-Okang Dukuzumurenyi, Arkhet Nti Rekh: Books of
Knowing Vol. I (Iringa, Tanzania.: A. Dukuzumurenyi, 2013)
[4]
Gary Greenberg, 101 Myths of the Bible: How Ancient Scribes Invented
Biblical History (Naperville, Illinois: Sourcebooks, Inc., 2000)
[5]“Now the sojourning of the
children of Israel, who dwelt in Egypt, was four hundred and thirty years. And
it came to pass at the end of the four hundred and thirty years, even the
selfsame day it came to pass, that all the hosts of the LORD went out from the
land of Egypt.” From: “Book of Exodus 12: 40-41 The Bible King James Version Complete 4341-5852 KC [100-1611
CE]; Yosef-ben Jochanan, Africa
Mother of Western Civilization (New York: Alkebu-lan Books Associates,
1970); Yosef-ben Jochanan, African Origins of the Major “Western Religions”
(New York: Alkebu-lan Books Associates, 1970); Yosef-ben Jochanan, Black Man
of the Nile (Alkebu-lan Books Associates, 1970); Yosef-ben Jochanan, A Chronology of the
Bible: A Challenge to the Standard Version (New York: Alkebu-lan Books
Associates, 1973)
[6] Alvin Boyd Kuhn, Who is this King of Glory? A
Critical Study of the Christos-Messiah Tradition (Iringa, Tanzania: A.
Dukuzumurenyi, 2013); Alvin Boyd Kuhn, Shadow
of the Third Century: A Revaluation of Christianity (Iringa, Tanzania: A.
Dukuzumurenyi, 1949/2013); Gerald Massey, Ancient Egypt: Light of the World Vol. I
& II, (London: T. Fisher Unwin, 1907)
[8] "Judaism, Christianity and
Islam are innovations on fragments from the periphery of the African cultural
and spiritual system." Lecture:
[Mzee James Small]
[9] “The Cow” Sura 2: 115; 2: 116; 2: 117; 2: 163 Holy
Quran 4851- 4873 KC [610-632 CE]
[10]
The writings of Lao Tzu 3641 KC [600 BCE] contained in the Dao De Ching
were heavily influenced by the writings of Per-aa Amenemope 2841 KC [1400 BCE].
See: Yosef ben-jochanan, Charles Finch, Modupe Oduyoye, Tsegaye Gabre-Medhin
and Wayne B. Chandler, African Origins of the Major World Religions Ed.
Amon Saba Saakana (London: Karnak House, 1988) pp. xiii-xv
[11] Lao Tzu, “Chapter 1: 2; 10: 3” Dao De Ching
Trans. James Legge (New York:, Dover Publications, 1962)
[12]
Enthusiasm- Greek: To be possessed by the Deity.
[13] Chinweizu, “Pan-Africanism—Rethinking
Key Issues” (Festac Town Lagos, Nigeria: Chinweizu, 2010)
[14] Chinweizu, “Arab Colonialism
Series: “USAfrica- The Arab Agenda” (Festac Town Lagos, Nigeria: Chinweizu, 2007);
Chinweizu, “Arab Colonialism: US of Africa, NO!!! US of BLACK-Africa, YES” (Festac Town
Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Arab Colonialism since 640 AD” (Festac Town
Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Racism: Arab
and European Compared” Black Power Pan- Africanism (BPPA) Tract No. 1 Comparative
Digests [1] (Festac Town Lagos, Nigeria: Chinweizu, 2007); Chinweizu, “Black
Enslavement:Arab and European Compared” Black Power Pan-Africanism
(BPPA) TRACT No. 2 Comparative Digests [2] (Festac Town
Lagos, Nigeria: Chinweizu, 2007); Chinweizu,
“Colonialism: Arab & European Compared” Black
Power Pan-Africanism (BPPA) Tract No. 3 Comparative Digests [3](Festac Town
Lagos, Nigeria: Chinweizu, 2007); Chinweizu,
“Pan-Africanism
and Libya 3 NATO or the Arabs” (Festac Town Lagos, Nigeria: Chinweizu, 2011); Chinweizu, “The Arab quest for Lebensraum in Africa and the challenge to Pan
Afrikanism” [Paper presented at the Global
Pan-Afrikan Reparations and Repatriation Conference (GPARRC) on 25 July, 2006,
at the University of Ghana, Legon, Accra]; Opoku Agyeman “Pan-Africanism
vs Pan-Arabism” Excerpt from The Pan-Africanist Worldview (The International University Press,
1985) Reprinted: Black Renaissance 1 (1), January 1994
[15] On another related aspect of the Afrikan
multicultural racial integrationist Mhenga Clarke tells us: “This keeps popping
up-the controversy around interracial marriage and interracial dating. I have
said he is the descendant, the great-grandchild of the same people who brought
you over on those filthy ships. You betray these Africans who suffered by
laying down with him, when no people have made amends to us for what happened
to us. But who told you that the people you look like weren't good enough to sleep
with? If you've got a problem about who to sleep with, then you've got a
problem with the people who produced you." [Mhenga John Henrik Clarke,
Lecture, New York City, c. 6231 KC/1990 CE]
[16] Chinweizu, “Pan-Africanism—Rethinking
Key Issues” (Festac Town Lagos, Nigeria: Chinweizu, 2010)
[17] Mhenga Amos N. Wilson, “The Last Interview” RAW: Real Afrikan World
Host, Muzunga Nia (Hattiesburg, Mississippi: January 1995)
[19] Chinweizu, “Pan-Africanism—Rethinking
Key Issues” (Festac Town Lagos, Nigeria: Chinweizu, 2010)
[20] “’The incentives to belief which theology is
accustomed to use in order to convince the most hardened free-thinkers are not
listened to here, where our most profound truths are declared to be lies…‘In
the midst of the laughter and applause of the populace, the…inquirer is heard
saying Can the God of the white men be seen by our eyes . . . and if Morimo [God] is absolutely invisible,
how can a reasonable being worship a hidden thing?’ It is the same among the
Basutos too. ‘I will go up to the sky first and see if there really is a God,’
said a…Mosuto proudly, ‘and when I have seen him, I'll believe in him.’” From:
Lucien Levy-Bruhl, Primitive Mentality Trans. Lilian A. Clare (London:
George Allen & Unwin Ltd., 1923) pp. 21, 23.
[21]
It is in the Utambuzi wa Mshikamano of the Wahenga that we find the fundamental
origins of the ideas behind books such as: Wayne Dyer, There is a Spiritual
Solution to Every Problem (New York: Hay House Books, 2001)
[22]
Lucien Levy-Bruhl, Primitive Mentality Trans. Lilian A. Clare (London:
George Allen & Unwin Ltd., 1923); Lucien Levy-Bruhl, Primitives and the
Supernatural Trans. Lilian A. Clare (New York: E.P. Dutton and Company,
Inc., 1935)
[23] P. Jeanneret :
"Les Ma-Khaa," Bulletin de la Societe de Geographie de Neuchdtel,
viii. p. 138 (1895). Quoted in: Lucien Levy-Bruhl, Primitive Mentality
Trans. Lilian A. Clare (London: George Allen & Unwin Ltd., 1923) pp. 86-87
[24] Fr. Iegidius Miiller : "Wahrsagerei bei den
Kaffern," Anthropos, ii, pp. 48-49.
Quoted in: Lucien Levy-Bruhl, Primitive Mentality Trans. Lilian A. Clare
(London: George Allen & Unwin Ltd., 1923) pp. 392
[25]
Lucien Levy-Bruhl, Primitive Mentality Trans. Lilian A. Clare (London:
George Allen & Unwin Ltd., 1923) pp. 69
[26] Chinweizu, “Pan-Africanism—Rethinking
Key Issues” (Festac Town Lagos, Nigeria: Chinweizu, 2010)
[27] Marcel Griaule and Germaine Dieterlen, The
Pale Fox Trans. Stephen C. Infantino (Chino Valley, Arizona: Continuum Foundation,
1986) pp. 67-71
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