smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism]:
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] is a socio-cultural, socio-political, socio-economic, socio-military liberatory, unification movement of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] on behalf of the Beautiful Ones Who Are Not Yet Born, and it is a Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] inspired socio-political, economic and cultural grassroots movement of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]:
“…for effecting salutary changes in the lives of the persons and societies of the Black race; a movement whose mission is to liberate the Black race from its alien conquerors and exploiters and humiliators…a movement whose task is to organize and lead the Black race to victory in the race war that Caucasian aggressors (both Arab and European) have inflicted on the Black Race for several millennia now.”
Therefore, smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] involves the cognitive recalibration of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] to ensure state cohesiveness and continuation where by the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] in order to constantly maintain a path guided by the Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] and infused with mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] poses to themselves the following questions which illustrate operationalized, applied Afrocentric thinking:
1 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] substantively located the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] problem in rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] spiritual, cultural, social, historical, political and economic context?
2 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] approached the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] problem with the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] as subjective independent agent operating from rmt/ Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] cultural paradigms?
3 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] defined and defended the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] cultural basis for rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] agency?
4 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] thoroughly refined the lexicology utilized so as to reflect a respect for rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] cultural reality?
5 Have I as an rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] who is conscious of myself as a rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] unambiguously delineated the utility of the act under consideration to the solving of rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] problems?
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] then, informs the Mwendo kwa Uweza wa Afrika [Kiswahili: Movement for Afrikan Power]. Modeled on the re-unification, liberation movements of the kmtyw/Kemetiu [Kush/Kemet: People of Kemet] initiated by the glorious Wahenga na Wahenguzi [Kiswahili: Ancestors of Ancestors] and righteous Viongozi [Kiswahili: Leaders] of Utamaduni Mkubwa [Kiswahili: High Culture] of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] such as the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans]:
1 Narmer c. 1626 BKC [c. 5867 BCE], who led the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] re-unification movement of the kmtyw/Kemetiu [Kush/Kemet: People of Kemet] which launched the four millennia Utamaduni Mkubwa [Kiswahili: High Culture] of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’]
2 Seqenenre Tao II and his wife Aahotep c. 5806 - 5796 KC [c. 1565 - 1555 BCE], Kamose 2686 - 2691 KCE [c. 1555 – 1550 BCE] and Ahmose I and his wife Nefertari c. 5791- 5766 KC [c. 1550 - 1525 BCE], who beginning with Seqenenre Tao II and Aahotep launched the liberation and re-unification movement of kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] which eventually ousted the mntw sttyw/Menetu Satchetyu [Kush/Kemet: Asiatics] from lower kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’] with the decisive campaigns being waged under Seqenenre and Aahoteps son Kamose and latter his brother Ahmose I and wife Nefertari
3 Taharko c. 4931 - 4905 KC [c. 690 - 664 BCE], who led a successful mꜣꜥt/Maat [Kush/Kemet: Truth, Justice, Harmony, Balance, Order, Reciprocity, Propriety] motivated spiritually inspired military re-unification movement of Upper and Lower kmt/Kemet [Kush/Kemet: ‘Land of the Blacks’]
4 Sunni Ali Ber c. 5705 - 5733 KC [c. 1464 - 1492 CE], the founder of the Songhai Empire
5 Shaka kaSenzangakhona c. 6028 - 6069 KC [c. 1787 - 1828 CE], the founder of the Zulu Empire
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] is emphatically concerned with the reconstruction of Uweza wa Afrika [Kiswahili: Afrikan Power] in order to among other things protect and defend the territorial integrity of the rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] nation, provide security and safety for rmt/Remetch [Kush/Kemet: Autochthonous Humanity, the Blacks-Afrikans] and the creation of a space for sustaining the sanctity of the Utamaduni [Kiswahili: Culture] of ꜣw rw kꜣ/Au-ru-ka [Kush/Kemet: Ancient Land of the Ka, Afrika].
smꜣ tꜣ rmt/smA tA Remetch [Kush/Kemet: ‘Unite (the) Lands (of the) Blacks-Afrikans,’ Pan-Afrikanism] also recognizes that there are major constructs of political 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 [Kiswahili: Culture] power
5 Ideological power
6 Trans-territorial, reciprocal interchange relationships or transnational power
7 Epigenetic transgenerational-relationship power
These are all viewed as necessary socio-political economic components in the re-establishment of a smꜣt nw rmt/smA nu Remetch [Kush/Kemet: Union of Blacks-Afrikans].
pp. xxxi-xxxvi
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